The Northmen, Columbus and Cabot, 985-1503
Author: Various
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Transcriber's Note: A number of typographical errors in the original text have been maintained in the current version of this book. A complete list is found at the end of the text.












Printed in the United States of America

All rights reserved. No part of this book may be reproduced in any form without the permission of Charles Scribner's Sons


At its annual meeting in December, 1902, the American Historical Association approved and adopted the plan of the present series, and the undersigned was chosen as its general editor. The purpose of the series was to provide individual readers of history, and the libraries of schools and colleges, with a comprehensive and well-rounded collection of those classical narratives on which the early history of the United States is founded, or of those narratives which, if not precisely classical, hold the most important place as sources of American history anterior to 1700. The reasons for undertaking such a project are for the most part obvious. No modern history, however excellent, can give the reader all that he can get from the ipsissima verba of the first narrators, Argonauts or eyewitnesses, vivacious explorers or captains courageous. There are many cases in which secondary narrators have quite hidden from view these first authorities, whom it is therefore a duty to restore to their rightful position. In a still greater number of instances, the primitive narrations have become so scarce and expensive that no ordinary library can hope to possess anything like a complete set of the classics of early American history.

The series is to consist of such volumes as will illustrate the early history of all the chief parts of the country, with an additional volume of general index. The plan contemplates, not a body of extracts, but in general the publication or republication of whole works or distinct parts of works. In the case of narratives originally issued in some other language than English, the best available translations will be used, or fresh versions made. In a few instances, important narratives hitherto unprinted will be inserted. The English texts will be taken from the earliest editions, or those having the highest historical value, and will be reproduced with literal exactness. The maps will be such as will give real help toward understanding the events narrated in the volume. The special editors of the individual works will supply introductions, setting forth briefly the author's career and opportunities, when known, the status of the work in the literature of American history, and its value as a source, and indicating previous editions; and they will furnish such annotations, scholarly but simple, as will enable the intelligent reader to understand and to estimate rightly the statements of the text. The effort has been made to secure for each text the most competent editor.

The results of all these endeavors will be laid before the public in the confident hope that they will be widely useful in making more real and more vivid the apprehension of early American history. The general editor would not have undertaken the serious labors of preparation and supervision if he had not felt sure that it was a genuine benefit to American historical knowledge and American patriotism to make accessible, in one collection, so large a body of pioneer narrative. No subsequent sources can have quite the intellectual interest, none quite the sentimental value, which attaches to these early narrations, springing direct from the brains and hearts of the nation's founders.

Sacra recognosces annalibus eruta priscis.




Special acknowledgments and thanks are due to the representatives of the late Arthur Middleton Reeves, who have kindly permitted the use of his translations of the Vinland sagas, originally printed in his Finding of Wineland the Good, published in London by the Clarendon Press in 1890; to the President and Council of the Hakluyt Society, for permission to use Sir Clements Markham's translation of the Journal of Columbus's first voyage, printed in Vol. LXXXVI. of the publications of that Society (London, 1893), and that of Dr. Chanca's letter and of the letter of Columbus respecting his fourth voyage, by the late Mr. R.H. Major, in their second and forty-third volumes, Select Letters of Columbus (London, 1847, 1870); to the Honorable John Boyd Thacher, of Albany, for permission to use his version of Las Casas's narrative of the third voyage, as printed by him in his Christopher Columbus (New York, 1904), published by Messrs. G.P. Putnam's Sons; to Messrs. Houghton, Mifflin and Company for permission to use, out of the third volume of Winsor's Narrative and Critical History of America, the late Dr. Charles Deane's translation, revised by Professor Bennet H. Nash, of the second letter of Raimondo de Soncino respecting John Cabot's expedition; and to George Philip and Son, Limited, of London, for permission to use the map in Markham's Life of Christopher Columbus as the basis for the map in the present volume, showing the routes of Columbus's four voyages.




THE SAGA OF ERIC THE RED 14 The Ancestry of Gudrid 14 The Colonization of Greenland 15 Gudrid's Father emigrates to Greenland 20 The Sibyl and the Famine in Greenland 21 Leif the Lucky and the Discovery of Vinland 23 Thorstein's Attempt to find Vinland 26 The Marriage of Gudrid to Thorstein 27 The Ancestry of Thorfinn Karlsefni; his Marriage with Gudrid 30 Karlsefni's Voyage to Vinland 31 The First Winter in Vinland 34 Description of Vinland and the Natives 36 The Uniped; Snorri; the Captured Natives 40 Biarni Grimolfson's Self-sacrifice 42 Karlsefni and Gudrid's Issue 43

THE VINLAND HISTORY OF THE FLAT ISLAND BOOK 45 Eric the Red and the Colonization of Greenland 45 Leif Ericson's Baptism in Norway 47 Biarni Herjulfson sights New Land 48 Biarni's visit to Norway 50 Leif's Voyage of Exploration 50 The Discovery of Grapes 52 Thorvald's Expedition to Vinland 54 Thorfinn Karlsefni's Expedition to Vinland 59 The Expedition of Freydis and her Companions 62 Karlsefni and Gudrid return to Iceland 65


FROM THE ICELANDIC ANNALS 69 Annales Regii 69 From the Elder Skalholt Annals 69



ARTICLES OF AGREEMENT BETWEEN THE LORDS, THE CATHOLIC SOVEREIGNS, AND CHRISTOBAL COLON 77 Columbus appointed Admiral and Viceroy of such Mainland and Islands as he should Discover 77



INTRODUCTION 87 The Voyage to the Canaries; repairs on the Pinta 91 The Double Reckoning of the Distances 94 Traces of the Nearness of Land 96 The Fears of the Sailors 99 The Chart 100 The Declination of the Compass 103 The Course changed from West to West-southwest 107 The Light on Shore 109 The Island of Guanahani 110 The Natives 111 The Islands of Santa Maria and Fernandina 115 Description of the Natives of Fernandina 121 The Island of Isabella 123 Reports of the Island of Cuba; Columbus takes it to be Cipango 126 Products of the Islands 127 Arrival at Cuba 130 Columbus thinks it to be Cathay 134 He sends an Embassy to the Gran Can 137 Return of the Messengers; their Report 140 Products of Cuba 144 Planting the Cross 149 Martin Alonso Pinzon sails away with the Pinta 152 Columbus returns to Cuba 153 Signs of Gold 154 Rumors of a Monstrous People 156 The Eastern End of Cuba 158 Columbus outlines a Colonial Policy 159 The Natives. A Large Canoe 162 An Interview with the Natives 163 Discovery of Hayti 167 First View of Hayti 168 Further Description of the Island 171 Columbus names it Espanola 173 The Products of the Island 174 Visit to a Native Village 176 The Life of the People 177 Another Village Visited 180 Description of an Indian Cacique 183 The Cacique visits the Ship of Columbus 185 Columbus anchors in the Bay of Acul 188 Description of Native Life 190 Trading with the Natives 194 A Large Village 196 Character of the Natives 198 Wreck of the Santa Maria 199 Helpfulness of the Indians 201 The Cacique dines on Shipboard 202 Columbus plans to have a Garrison 204 Inquiries after the Source of the Gold 206 Preparations to return to Spain 208 Spices and Pepper 209 The Garrison left at Navidad 210 The Return Voyage Begun 211 Columbus concludes that Cipango is in Espanola 212 News of the Pinta 213 Return of Martin Pinzon with the Pinta 214 Comment on the Pinzons 216 The Harbor where Pinzon had Tarried 219 Samana Bay Discovered 221 The Caribs. Indians with Long Hair 223 Matinino, an Island inhabited by Women Only 226 Columbus takes the Direct Course for Spain 228 Varieties of Sea Life 230 Continued Fine Weather 234 Finding their Position 235 A Terrible Storm 238 Columbus's Reflections 240 Prepares a Brief Report which is fastened in a Barrel 241 The Storm Abates 242 Arrival at Santa Maria in the Azores 244 Suspicions and Hostility of the Governor 245 Columbus hampered by the Detention of Part of his Crew 247 The Sailors are Restored 249 Violent Gale off Portugal 251 Columbus at Lisbon 252 Interview with the King of Portugal 254 Columbus leaves Lisbon 257 Arrival at Palos 257


INTRODUCTION 261 The New Islands Discovered 263 Description of their People and Products 265 Description of Espanola 268 Value of the Discoveries to Spain 268 A Fort built and Garrisoned 269 The Customs of the Inhabitants 270

LETTER FROM COLUMBUS TO FERDINAND AND ISABELLA CONCERNING THE COLONIZATION AND COMMERCE OF ESPANOLA 273 The Regulations proposed for Settlements 274 The Regulations for Mining 275 The Regulations for Commerce 276


INTRODUCTION 281 The Outward Voyage. Stopping at the Canary Islands 283 First Impressions of the Lesser Antilles 285 Intercourse with the Inhabitants 285 Their Cabins; their Arts 286 The Caribbees 287 Indications of Cannibalism 288 Customs of the Caribbees. They Eat their Captives 289 Return of Diego Marquez who had been Lost 291 A Clash with the Caribbees 293 Discovery and Description of Porto Rico 294 Arrival at Espanola 295 Following the Coast 297 Suspicious Circumstances; Fears for the Spaniards left at Navidad 298 Navidad in Ruins and the Garrison All Dead 300 Vestiges of the Settlement 301 Fixing upon the Site for a New Settlement 302 Columbus visits the Cacique Guacamari 304 Examining Guacamari's Wound 305 Guacamari's Amazement at seeing Horses 305 The Site selected for the New Settlement named Isabella 307 The Food and Clothing of the Natives 308 The Products of the Country 310 Columbus sends out Exploring Parties to Cibao and Niti 312 Conclusion 313


INTRODUCTION 317 The Start. Arrival at Madeira 319 Three Ships despatched direct to Espanola 320 Columbus goes to the Canary Islands 323 The Lepers' Colony on the Island of Boavista, one of the Cape Verde Islands 324 Columbus at the Island of Santiago 325 He sails Southwest from the Cape Verdes. Intense Heat 327 Signs of Land 327 The Course is changed to the West 328 Discovery of Trinidad 331 August 1, 1498, the Mainland of South America Sighted 332 The Dangers of the Serpent's Mouth 334 Intercourse with Indians of the Mainland 335 Their Appearance and Arms 336 Fauna and Flora 338 Exploring the Gulf of Paria 340 Trading with the Indians 343 Columbus retains Six Indians as Captives 343 Nuggets and Ornaments of Gold 345 Indian Cabins 346 Exploring the Western End of the Gulf 347 Columbus's Reflections upon his Discoveries 348 The Terrors and Perils of the Boca del Drago 354 The Northern Coast of Paria 355 Columbus suffers from Inflammation of the Eyes 357 Columbus begins to believe the Land is Mainland 358 His Reasons for not Exploring It 360 Observations of the Declination of the Needle 363 The Products of the Country 364 Arrival at Santo Domingo, August 31, 1498 366


INTRODUCTION 369 The Injustice of the Treatment accorded to Columbus 371 Conditions in Espanola upon his Arrival 373 The Rebellion of Adrian de Muxica 374 The Conduct of the Commander Bobadilla 375 His Unwise Concessions to the Colonists 376 Bad Character of Some of the Colonists 378 Bobadilla's Seizure of the Gold set apart by Columbus 380 The Proper Standards by which Columbus should be Judged 381 Richness of the Mines in Espanola 382 Seizure of Columbus's Papers 383


INTRODUCTION 387 Voyage to Espanola 389 A Terrible Storm 390 Storms on the Coast of Central America 391 Anxieties and Misfortunes of Columbus 392 Arrival at Veragua 394 Evidence that Columbus had reached the Extremity of Asia 395 Marinus's Views of the Extent of the Earth Confirmed 396 Exploring the Coast of Veragua 398 Recurrences of Storms 399 Excursion into the Interior of Veragua 401 Difficulties with the Natives 402 Columbus's Vision 403 Decides to return to Spain 405 Columbus arrives at Jamaica 406 No one else knows where to find Veragua 407 Some Features of the Country 408 The Arts of the Natives 409 The Gold brought to Solomon from the Far East 412 The Recovery of Jerusalem 413 Retrospect. Columbus's Justification 415 His Distressing Plight in Jamaica 418













The important documents from Norse sources that may be classed as "Original Narratives of Early American History" are the Icelandic sagas (prose narratives) that tell of the voyages of Northmen to Vinland. There are two sagas that deal mainly with these voyages, while in other Icelandic sagas and annals there are a number of references to Vinland and adjacent regions. These two sagas are the "Saga of Eric the Red" and another, which, for the lack of a better name, we may call the "Vinland History of the Flat Island Book," but which might well bear the same name as the other. This last history is composed of two disjointed accounts found in a fine vellum manuscript known as the Flat Island Book (Flateyjar-bok), so-called because it was long owned by a family that lived on Flat Island in Broad Firth, on the northwestern coast of Iceland. Bishop Brynjolf, an enthusiastic collector, got possession of this vellum, "the most extensive and most perfect of Icelandic manuscripts," and sent it, in 1662, with other vellums, as a gift to King Frederick III. of Denmark, where it still is one of the great treasures of the Royal Library.

On account of the beauty of the Flat Island vellum, and the number of sagas that it contained (when printed it made 1700 octavo pages), it early attracted the attention of Old Norse collectors and scholars, and hence the narrative relating to Vinland that it contained came to be better known than the vellum called Hauk's Book, containing the "Saga of Eric the Red," and was the only account of Vinland that received any particular attention from the scholars of the seventeenth and eighteenth centuries The Flat Island Book narrative was also given first place in Rafn's Antiquitates Americanae (Copenhagen, 1837). This ponderous volume contained all the original sources, but it has given rise to much needless controversy on the Norse voyages, for many of the author's conclusions were soon found to be untenable. He failed to winnow the sound historical material from that which was unsubstantiated or improbable. And so far as the original sources are concerned, it was particularly unfortunate that he followed in the footsteps of seventeenth and eighteenth century scholars and gave precedence to the Flat Island Book narrative. In various important respects this saga does not agree with the account given in the "Saga of Eric the Red," which modern scholarship has pronounced the better and more reliable version, for reasons that we shall consider later.

The Flat Island Book consists of transcripts of various sagas made by the Icelandic priests Jon Thordsson and Magnus Thorhallsson. Very little of their lives is known, but there is evidence to show that the most important portion of the copying was completed about 1380. There is, however, no information concerning the original from which the transcripts were made. From internal evidence, however, Dr. Storm of the University of Christiania thinks that this original account was a late production, possibly of the fourteenth century.[4-1] It is, moreover, evident that this original account was quite different from the one from which the existing "Saga of Eric the Red" was made, so that we have two distinct accounts of the same set of events, both separately derived from oral tradition, a fact which, on account of the lack of harmony in details, has been the source of much confusion, but which nevertheless gives strong testimony concerning the verity of the Vinland tradition in its general outlines.

The saga which has best stood the test of modern criticism, namely the "Saga of Eric the Red," has beyond this fact the additional advantage of having come down to us in two different vellums. The one is found in Hauk's Book, No. 544 of the Arne-Magnaean Collection in Copenhagen, and the other is in No. 557 of the same collection. These two narratives (in vellums 544 and 557) tell the same story. They are so closely allied that the translation which appears in this volume has been made from a collation of both texts, that of Hauk's Book (544) having been more closely followed.[5-1] The Hauk's Book text is clearly legible; No. 557 is not in such good condition.

Many facts in the life of Hauk Erlendsson, who with the assistance of two secretaries made Hauk's Book, are known. He was in 1294 made a "lawman" in Iceland, and died in Norway in 1334. There are reasons for believing that the vellum bearing his name was written a number of years before his death, probably during the period 1310-1320. Hauk was particularly interested in the "Saga of Eric the Red," as he was descended from Thorfinn Karlsefni, the principal character of the saga, a fact that perhaps lends a certain authority to this version as against that of the Flat Island Book. Hauk brings the genealogical data of the saga down to his own time, which is not done in No. 557, one fact among others which shows that 557 is not a copy of 544.

The early history of AM. 557 is not known. The orthography and hand indicate that it was made later than Hauk's Book, probably in the early part of the fifteenth century. Vigfusson considered it a better text than the Hauk's Book version, though rougher and less carefully written.[5-2] Other critics (Jonsson and Gering) consider 544 the safer text.

In regard to the date of composition of the archetype, it may be remarked that both 544 and 557 speak of Bishop Brand "the Elder," which presupposes a knowledge of the second Bishop Brand, whose accession occurred in 1263. Before this date, therefore, the originals used in making 544 and 557 could not have been written. But this mention of Bishop Brand "the Elder" does not, we think, give an adequate basis for fixing the date of the composition of the saga, as Dr. Storm believes, who places it somewhere between 1263 and 1300, with an inclination toward the earlier date. Dr. Finnur Jonsson,[6-1] who accepts Dr. Storm's opinion in other respects, says on this point: "The classic form of the saga and its vivid and excellent tradition surely carry it back to about 1200.... To assume that the saga was first written down about 1270 or after, I consider to be almost an impossibility." Nor does this conservative opinion by Dr. Jonsson preclude the possibility, or even probability, that written accounts of the Vinland voyages existed before this date. John Fiske's[6-2] well-considered opinion of this same saga (544 and 557) has weight: "Its general accuracy in the statement and grouping of so many remote details is proof that its statements were controlled by an exceedingly strong and steady tradition,—altogether too strong and steady, in my opinion, to have been maintained simply by word of mouth." And Vigfusson,[6-3] in speaking of the sagas in general, says: "We believe that when once the first saga was written down, the others were in quick succession committed to parchment, some still keeping their original form through a succession of copies, others changed. The saga time was short and transitory, as has been the case with the highest literary periods of every nation, whether we look at the age of Pericles in Athens, or of our own Elizabeth in England, and that which was not written down quickly, in due time, was lost and forgotten forever."

The absence of contemporary record has caused some American historians to view the narratives of the Vinland voyages as ordinary hearsay. But it is important to remember that before the age of writing in Iceland there was a saga-telling age, a most remarkable period of intellectual activity, by means of which the deeds and events of the seething life of the heroic age were carried over into the age of writing.[7-1] The general trustworthiness of this saga-telling period has been attested in numerous ways from foreign records. Thus Snorri Sturlason's "The Sagas of the Kings of Norway," one of the great history books of the world, written in Iceland in the thirteenth century, was based primarily on early tradition, brought over the sea to Iceland. Yet the exactness of its descriptions and the reliability of its statements have been verified in countless cases by modern Norwegian historians.[7-2]

With reference to the Vinland voyages, there is proof of an unusually strong tradition in the fact that it has come down from two sources, the only case of such a phenomenon among the Icelandic sagas proper. It does not invalidate the general truth of the tradition that these two sources clash in various matters. These disagreements are not so serious but that fair-minded American scholars have found it "easy to believe that the narratives contained in the sagas are true in their general outlines and important features." It lies within the province of Old Norse scholarship to determine which of the two Vinland sagas has the better literary and historical antecedents. After this point has been established, the truthfulness and credibility of the selected narrative in its details must be maintained on the internal evidence in conjunction with the geographical and other data of early America. And here American scholarship may legitimately speak.

These sagas have in recent years been subjected, especially by Dr. Gustav Storm of Christiania,[8-1] to most searching textual and historical criticism, and the result has been that the simpler narrative of Hauk's Book and AM. 557 is pronounced the more reliable account.[8-2] In respect to literary quality, it has the characteristics of the Icelandic sagas proper, as distinguished from the later sagas by well-known literary men like Snorri. Where it grazes facts of Northern history it is equally strong. Thus, there is serious question as to the first sighting of land by Biarni Herjulfson, who is mentioned only in the Flat Island narrative, and nowhere else in the rich genealogical literature of Iceland, although his alleged father was an important man, of whom there are reliable accounts. On the other hand, the record of the "Saga of Eric the Red," giving the priority of discovery to Leif Ericson, can be collaterally confirmed.[8-3] The whole account of Biarni seems suspicious, and the main facts, viewed with reference to Leif's discovery, run counter to Northern chronology and history. There are, however, two incidental touches in the Flat Island Book narrative, which are absent from the other saga, namely, the observation concerning the length of the day in Vinland, and the reference to finding "three skin-canoes, with three men under each." The improbabilities of the Flat Island Book saga are easily detected, if one uses as a guide the simpler narrative of the "Saga of Eric the Red," the only doubtful part of which is the "uniped" episode, a touch of mediaeval superstition so palpable as not to be deceptive.

Aside from such things as picking grapes in the spring, sipping sweet dew from the grass, and the presence of an apparition, the Flat Island Book account, when read by itself, with no attempt to make it harmonize with the statements of the "Saga of Eric the Red" or other facts of Scandinavian history, is a sufficiently straightforward narrative. The difficulty begins when it is placed in juxtaposition to these facts and statements. It should not be and need not be discarded, but in giving an account of the Vinland voyages it must be used with circumspection. From an historical standpoint it must occupy a subordinate place. If Rafn in his Antiquitates Americanae had given emphatic precedence to the saga as found in Hauk's Book and AM. 557, had left to American scholars the Dighton Rock and the Newport Tower, and had not been so confident in the matter of identifying the exact localities that the explorers visited, he might have carried conviction, instead of bringing confusion, to American scholars.

The general results of the work of the Norwegian scholar Dr. Storm, together with a unique presentation of the original narratives, are accessible in The Finding of Wineland (London, 1890 and 1895), by an American scholar, the late Arthur Middleton Reeves. This work contains a lucid account of the important investigations on the subject, photographs of all the vellum pages that give the various narratives, a printed text accompanying these, page by page and line by line, and also translations into English. There is one phase of the subject that this work does not discuss: the identifications of the regions visited by the Northmen. Dr. Storm, however, has gone into this subject, and is convinced that Helluland, Markland, and Vinland of the sagas, are Labrador, Newfoundland, and Nova Scotia.[10-1] The sailing directions in the "Saga of Eric the Red" are given with surprising detail. These, with other observations, seem to fit Nova Scotia remarkably well. Only one thing appears to speak against Storm's view, and that is the abundance of grapes to which the Flat Island Book account testifies. But coupled with this testimony are statements (to say nothing of the unreliability of this saga in other respects) that indicate that the Icelandic narrators had come to believe that grapes were gathered in the spring, thus invalidating the testimony as to abundance.

Whether the savages that the sagas describe were Indians or Eskimos is a question of some interest. John Fiske[10-2] believes that the explorers came in contact with American Indians; Vigfusson, on the other hand, believes that the sagas describe Eskimos. Here, however, the American has the better right to an opinion.

On this point, it is of importance to call attention to the fact that the Norse colonists in Greenland found no natives there, only vestiges of them. They were at that time farther north in Greenland; the colonists came in contact with them much later,—too late to admit of descriptions of them in any of the classical Icelandic sagas, in which the Greenland colonists play no inconspicuous part. Ari, the great authority on early Norse history, speaking of the Greenland colonists, says in his Libellus Islandorum:[11-1] "They found there men's habitations both east and west in the land [i.e., in both the Eastern and Western settlements] both broken cayaks and stone-smithery, whereby it may be seen that the same kind of folk had been there as they which inhabited Vinland, and whom the men of Greenland [i.e., the explorers] called Skrellings."

A sort of negative corroboration of this is offered by a work of high rank, the famous Speculum Regale, written in Old Norse in Norway in the middle of the thirteenth century. It contains much trustworthy information on Greenland; it tells, "with bald common sense," of such characteristic things as glaciers and northern lights, discusses the question as to whether Greenland is an island or a peninsula, tells of exports and imports, the climate, the means of subsistence, and especially the fauna, but not one word concerning any natives. Moreover Ivar Bardsen's account[11-2] of Greenland, which is entirely trustworthy, gives a distinct impression that the colonists did not come into conflict with the Eskimos until the fourteenth century.

There is consequently no valid reason for doubting that the savages described in the sagas were natives of Vinland and Markland. But whether it can ever be satisfactorily demonstrated that the Norse explorers came in contact with Algonquin, Micmac, or Beothuk Indians, and just where they landed, are not matters of essential importance. The incontrovertible facts of the various Norse expeditions are that Leif Ericson and Thorfinn Karlsefni are as surely historical characters as Christopher Columbus, that they visited, in the early part of the eleventh century, some part of North America where the grape grew, and that in that region the colonists found savages, whose hostility upset their plans of permanent settlement.

According to the usually accepted chronology, Leif's voyage from Norway to Greenland (during which voyage he found Vinland) was made in the year 1000, and Karlsefni's attempt at colonization within the decade following. On the basis of genealogical records (so often treacherous) some doubt has recently been cast on this chronology by Vigfusson, in Origines Islandicae[12-1] (1905). Vigfusson died in 1889, sixteen years before the publication of this work. He had no opportunity to consider the investigations of Dr. Storm, who accepts without question the first decade of the eleventh century for the Vinland voyages. Nor do Storm's evidences and arguments on this point appear in the work as published. Therefore we are obliged to say of Vigfusson's observations on the chronology of the Vinland voyages, that they stand as question-marks which call for confirmation.

We are surprised, moreover, to find that Origines Islandicae prints the Flat Island Book story first, apparently on account of the belief that this story contains the "truer account of the first sighting of the American continent" by Biarni Herjulfson.[12-2] It is impossible to believe that this would have been done, if the editors (Vigfusson and Powell) had known the results of Dr. Storm's work, which is not mentioned. There is, furthermore, no attempt in the Origines Islandicae to refute or explain away an opinion on AM. 557 expressed by the same authorities, in 1879,[12-3] to the effect that "it is free from grave errors of fact which disfigure the latter [the Flat Island Book saga]." We are almost forced to the conclusion that a hand less cunning than Vigfusson's has had to do with the unfinished section of the work.

In regard to the extract from Adam of Bremen, which we print, it should be observed that its only importance lies in the fact that it corroborates the Icelandic tradition of a land called Vinland, where there were grapes and "unsown grain," and thus serves to strengthen faith in the trustworthiness of the saga narrative. The annals and papal letters that follow need no further discussion, we think, than that contained in the annotations.

Besides the texts in Icelandic, already described, by Rafn, Reeves, Vigfusson and Powell, and Storm, it may be mentioned that the Flat Island text is given in Vol. I. of Flateyjar-bok, ed. Vigfusson and Unger, Christiania, 1860. There are translations of both texts in Beamish, Discovery of North America by the Northmen (London, 1841), in Slafter, Voyages of the Northmen (Boston, 1877), and in De Costa, Pre-Columbian Discovery of America by the Northmen (Albany, 1901). But most of these are confused in arrangement, and the best is that by the late Mr. Reeves, which by the kind consent of his representatives we are permitted to use in this volume.



[4-1] Eiriks Saga Raudha (Copenhagen, 1891), p. xv.

[5-1] A translation, with the title "The Story of Thorfinn Carlsemne," based on AM. 557, may be found in Origines Islandicae, II. 610.

[5-2] Origines Islandicae, II. 590.

[6-1] Den oldnorske og oldislandske Litteraturs Historie (Copenhagen, 1901), II. 648.

[6-2] The Discovery of America, p. 212.

[6-3] Prolegomena, Sturlunga Saga, p. lxix.

[7-1] Snorri, the Icelandic historian, says that "it was more than 240 years from the settlement of Iceland (about 870) before sagas began to be written" and that "Ari (1067-1148) was the first man who wrote in the vernacular stories of things old and new."

[7-2] "Among the mediaeval literatures of Europe, that of Iceland is unrivalled in the profusion of detail with which the facts of ordinary life are recorded, and the clearness with which the individual character of numberless real persons stands out from the historic background.... The Icelanders of the Saga-age were not a secluded self-centred race; they were untiring in their desire to learn all that could be known of the lands round about them, and it is to their zeal for this knowledge, their sound historical sense, and their trained memories, that we owe much information regarding the British Isles themselves from the ninth to the thirteenth century. The contact of the Scandinavian peoples with the English race on the one hand, and the Gaelic on the other, has been an important factor in the subsequent history of Britain; and this is naturally a subject on which the Icelandic evidence is of the highest value." Prefatory Note to Origines Islandicae.

[8-1] Studies on the Vinland Voyages (Copenhagen, 1889) and Eiriks Saga Raudha (Copenhagen, 1891).

[8-2] Of the same opinion are Professor Hugo Gering of Kiel, Zeitschrift fuer deutsche Philologie, XXIV. (1892), and Professor Finnur Jonsson of Copenhagen, Den oldnorske og oldislandske Litteraturs Historie, II. 646.

[8-3] The Kristni-Saga, which tells of the conversion of Iceland, says: "That summer [1000] King Olaf [of Norway] went out of the country to Wendland in the south, and he sent Leif Eric's son to Greenland to preach the faith there. It was then that Leif discovered Vinland the Good. He also discovered a crew on the wreck of a ship out in the deep sea, and so he got the name of Leif the Lucky." For passages from other sagas that corroborate Leif's discovery on his voyage from Norway to Greenland (i.e., in the year that Olaf Tryggvason fell, namely, 1000), see Reeves, The Finding of Wineland the Good (London, 1895), pp. 7-18.

[10-1] See, in support of Storm, Juul Dieserud's paper, "Norse Discoveries in America," Bulletin of the American Geographical Society, Feb., 1901.

[10-2] Discovery of America, p. 182.

[11-1] See Origines Islandicae, I. 294.

[11-2] See notes 6 and 8 to Papal Letters, p. 71 of this volume.

[12-1] See note 1, p. 43.

[12-2] In other respects the editors speak highly of the saga as found in Hauk's Book and AM. 557: "This saga has never been so well known as the other, though it is probably of even higher value. Unlike the other, it has the form and style of one of the 'Islendinga Sogor' [the Icelandic sagas proper]; its phrasing is broken, its dialogue is excellent, it contains situations of great pathos, such as the beautiful incident at the end of Bearne's self-sacrifice, and scenes of high interest, such as that of the Sibyl's prophesying in Greenland...." II. 591.

[12-3] Icelandic Prose Reader (where AM. 557 is printed), notes, p. 377.



The Saga of Eric the Red, also called the Saga of Thorfinn Karlsefni and Snorri Thorbrandsson.[14-2]—Olaf was the name of a warrior-king, who was called Olaf the White. He was the son of King Ingiald, Helgi's son, the son of Olaf, Gudraud's son, son of Halfdan Whiteleg, king of the Uplands-men.[14-3] Olaf engaged in a Western freebooting expedition and captured Dublin in Ireland and the Shire of Dublin, over which he became king.[14-4] He married Aud the Wealthy, daughter of Ketil Flatnose, son of Biorn Buna, a famous man of Norway. Their son was called Thorstein the Red. Olaf was killed in battle in Ireland, and Aud and Thorstein went then to the Hebrides; there Thorstein married Thurid, daughter of Eyvind Easterling, sister of Helgi the Lean; they had many children. Thorstein became a warrior-king, and entered into fellowship with Earl Sigurd the Mighty, son of Eystein the Rattler. They conquered Caithness and Sutherland, Ross and Moray, and more than the half of Scotland. Over these Thorstein became king, ere he was betrayed by the Scots, and was slain there in battle. Aud was at Caithness when she heard of Thorstein's death; she thereupon caused a ship to be secretly built in the forest, and when she was ready, she sailed out to the Orkneys. There she bestowed Groa, Thorstein the Red's daughter, in marriage; she was the mother of Grelad, whom Earl Thorfinn, Skull-cleaver, married. After this Aud set out to seek Iceland, and had on board her ship twenty freemen. Aud arrived in Iceland, and passed the first winter at Biarnarhoefn with her brother, Biorn. And afterwards took possession of all the Dale country between Doegurdar river and Skraumuhlaups river. She lived at Hvamm, and held her orisons at Krossholar, where she caused crosses to be erected, for she had been baptized and was a devout believer. With her there came out [to Iceland] many distinguished men, who had been captured in the Western freebooting expedition, and were called slaves. Vifil was the name of one of these: he was a highborn man, who had been taken captive in the Western sea, and was called a slave, before Aud freed him; now when Aud gave homesteads to the members of her crew, Vifil asked wherefore she gave him no homestead as to the other men. Aud replied, that this should make no difference to him, saying, that he would be regarded as a distinguished man wherever he was. She gave him Vifilsdal, and there he dwelt. He married a woman whose name was...;[15-1] their sons were Thorbiorn and Thorgeir. They were men of promise, and grew up with their father.[15-2]

Eric the Red finds Greenland.—There was a man named Thorvald; he was a son of Asvald, Ulf's son, Eyxna-Thori's son. His son's name was Eric. He and his father went from Jaederen[15-3] to Iceland, on account of manslaughter, and settled on Hornstrandir, and dwelt at Drangar. There Thorvald died, and Eric then married Thorhild, a daughter of Jorund, Atli's son, and Thorbiorg the Ship-chested, who had been married before to Thorbiorn of the Haukadal family. Eric then removed from the North, and cleared land in Haukadal, and dwelt at Ericsstadir by Vatnshorn. Then Eric's thralls caused a land-slide on Valthiof's farm, Valthiofsstadir. Eyiolf the Foul, Valthiof's kinsman, slew the thralls near Skeidsbrekkur above Vatnshorn. For this Eric killed Eyiolf the Foul, and he also killed Duelling-Hrafn, at Leikskalar. Geirstein and Odd of Jorva, Eyiolf's kinsmen, conducted the prosecution for the slaying of their kinsmen, and Eric was, in consequence, banished from Haukadal. He then took possession of Brokey and Eyxney, and dwelt at Tradir on Sudrey, the first winter. It was at this time that he loaned Thorgest his outer dais-boards;[16-1] Eric afterwards went to Eyxney, and dwelt at Ericsstad. He then demanded his outer dais-boards, but did not obtain them. Eric then carried the outer dais-boards away from Breidabolstad, and Thorgest gave chase. They came to blows a short distance from the farm of Drangar. There two of Thorgest's sons were killed and certain other men besides. After this each of them retained a considerable body of men with him at his home. Styr gave Eric his support, as did also Eyiolf of Sviney, Thorbiorn, Vifil's son, and the sons of Thorbrand of Alptafirth; while Thorgest was backed by the sons of Thord the Yeller, and Thorgeir of Hitardal, Aslak of Langadal and his son, Illugi. Eric and his people were condemned to outlawry at Thorsness-thing. He equipped his ship for a voyage, in Ericsvag; while Eyiolf concealed him in Dimunarvag, when Thorgest and his people were searching for him among the islands. He said to them, that it was his intention to go in search of that land which Gunnbiorn, son of Ulf the Crow, saw when he was driven out of his course, westward across the main, and discovered Gunnbiorns-skerries.[16-2] He told them that he would return again to his friends, if he should succeed in finding that country. Thorbiorn, and Eyiolf, and Styr accompanied Eric out beyond the islands, and they parted with the greatest friendliness; Eric said to them that he would render them similar aid, so far as it might lie within his power, if they should ever stand in need of his help. Eric sailed out to sea from Snaefells-iokul, and arrived at that ice-mountain which is called Blacksark. Thence he sailed to the southward, that he might ascertain whether there was habitable country in that direction. He passed the first winter at Ericsey, near the middle of the Western Settlement.[17-1] In the following spring he proceeded to Ericsfirth, and selected a site there for his homestead. That summer he explored the western uninhabited region, remaining there for a long time, and assigning many local names there. The second winter he spent at Ericsholms beyond Hvarfsgnipa. But the third summer he sailed northward to Snaefell,[17-2] and into Hrafnsfirth. He believed then that he had reached the head of Ericsfirth; he turned back then, and remained the third winter at Ericsey at the mouth of Ericsfirth. The following summer he sailed to Iceland, and landed in Breidafirth. He remained that winter with Ingolf at Holmlatr. In the spring he and Thorgest fought together, and Eric was defeated; after this a reconciliation was effected between them. That summer Eric set out to colonize the land which he had discovered, and which he called Greenland, because, he said, men would be the more readily persuaded thither if the land had a good name.[17-3]

Concerning Thorbiorn.—Thorgeir, Vifil's son, married, and took to wife Arnora, daughter of Einar of Laugarbrekka, Sigmund's son, son of Ketil Thistil, who settled Thistilsfirth. Einar had another daughter named Hallveig; she was married to Thorbiorn, Vifil's son, who got with her Laugarbrekkaland on Hellisvellir. Thorbiorn moved thither, and became a very distinguished man. He was an excellent husbandman, and had a great estate. Gudrid was the name of Thorbiorn's daughter. She was the most beautiful of her sex, and in every respect a very superior woman. There dwelt at Arnarstapi a man named Orm, whose wife's name was Halldis. Orm was a good husbandman, and a great friend of Thorbiorn, and Gudrid lived with him for a long time as a foster-daughter. There was a man named Thorgeir, who lived at Thorgeirsfell; he was very wealthy and had been manumitted; he had a son named Einar, who was a handsome, well-bred man, and very showy in his dress. Einar was engaged in trading-voyages from one country to the other, and had prospered in this. He always spent his winters alternately either in Iceland or in Norway.

Now it is to be told, that one autumn, when Einar was in Iceland, he went with his wares out along Snaefellsness, with the intention of selling them. He came to Arnarstapi, and Orm invited him to remain with him, and Einar accepted this invitation, for there was a strong friendship [between Orm and himself]. Einar's wares were carried into a store-house, where he unpacked them, and displayed them to Orm and the men of his household, and asked Orm to take such of them as he liked. Orm accepted this offer, and said that Einar was a good merchant, and was greatly favored by fortune. Now, while they were busied about the wares, a woman passed before the door of the store-house. Einar inquired of Orm: "Who was that handsome woman who passed before the door? I have never seen her here before." Orm replies: "That, is Gudrid, my foster-child, the daughter of Thorbiorn of Laugarbrekka." "She must be a good match," said Einar; "has she had any suitors?" Orm replies: "In good sooth she has been courted, friend, nor is she easily to be won, for it is believed that both she and her father will be very particular in their choice of a husband." "Be that as it may," quoth Einar, "she is a woman to whom I mean to pay my addresses, and I would have thee present this matter to her father in my behalf, and use every exertion to bring it to a favorable issue, and I shall reward thee to the full of my friendship, if I am successful. It may be that Thorbiorn will regard the connection as being to our mutual advantage, for [while] he is a most honorable man and has a goodly home, his personal effects, I am told, are somewhat on the wane; but neither I nor my father are lacking in lands or chattels, and Thorbiorn would be greatly aided thereby, if this match should be brought about." "Surely I believe myself to be thy friend," replies Orm, "and yet I am by no means disposed to act in this matter, for Thorbiorn hath a very haughty spirit, and is moreover a most ambitious man." Einar replied that he wished for nought else than that his suit should be broached; Orm replied, that he should have his will. Einar fared again to the South until he reached his home. Sometime after this, Thorbiorn had an autumn feast, as was his custom, for he was a man of high position. Hither came Orm of Arnarstapi, and many other of Thorbiorn's friends. Orm came to speech with Thorbiorn, and said, that Einar of Thorgeirsfell had visited him not long before, and that he was become a very promising man. Orm now makes known the proposal of marriage in Einar's behalf, and added that for some persons and for some reasons it might be regarded as a very appropriate match: "thou mayest greatly strengthen thyself thereby, master, by reason of the property." Thorbiorn answers: "Little did I expect to hear such words from thee, that I should marry my daughter to the son of a thrall; and that, because it seems to thee that my means are diminishing, wherefore she shall not remain longer with thee since thou deemest so mean a match as this suitable for her." Orm afterward returned to his home, and all of the invited guests to their respective households, while Gudrid remained behind with her father, and tarried at home that winter. But in the spring Thorbiorn gave an entertainment to his friends, to which many came, and it was a noble feast, and at the banquet Thorbiorn called for silence, and spoke: "Here have I passed a goodly lifetime, and have experienced the good-will of men toward me, and their affection; and, methinks, our relations together have been pleasant; but now I begin to find myself in straitened circumstances, although my estate has hitherto been accounted a respectable one. Now will I rather abandon my farming, than lose my honor, and rather leave the country, than bring disgrace upon my family; wherefore I have now concluded to put that promise to the test, which my friend Eric the Red made, when we parted company in Breidafirth. It is my present design to go to Greenland this summer, if matters fare as I wish." The folk were greatly astonished at this plan of Thorbiorn's, for he was blessed with many friends, but they were convinced that he was so firmly fixed in his purpose, that it would not avail to endeavor to dissuade him from it. Thorbiorn bestowed gifts upon his guests, after which the feast came to an end, and the folk returned to their homes. Thorbiorn sells his lands and buys a ship, which was laid up at the mouth of Hraunhoefn. Thirty persons joined him in the voyage; among these were Orm of Arnarstapi, and his wife, and other of Thorbiorn's friends, who would not part from him. Then they put to sea. When they sailed the weather was favorable, but after they came out upon the high-seas the fair wind failed, and there came great gales, and they lost their way, and had a very tedious voyage that summer. Then illness appeared among their people, and Orm and his wife Halldis died, and the half of their company. The sea began to run high, and they had a very wearisome and wretched voyage in many ways, but arrived, nevertheless, at Heriolfsness in Greenland, on the very eve of winter.[20-1] At Heriolfsness lived a man named Thorkel. He was a man of ability and an excellent husbandman. He received Thorbiorn and all of his ship's company, and entertained them well during the winter. At that time there was a season of great dearth in Greenland; those who had been at the fisheries had had poor hauls, and some had not returned. There was a certain woman there in the settlement, whose name was Thorbiorg. She was a prophetess, and was called Little Sibyl. She had had nine sisters, all of whom were prophetesses, but she was the only one left alive. It was Thorbiorg's custom in the winters, to go to entertainments, and she was especially sought after at the homes of those who were curious to know their fate, or what manner of season might be in store for them; and inasmuch as Thorkel was the chief yeoman in the neighborhood, it was thought to devolve upon him to find out when the evil time, which was upon them, would cease. Thorkel invited the prophetess to his home, and careful preparations were made for her reception, according to the custom which prevailed, when women of her kind were to be entertained. A high seat was prepared for her, in which a cushion filled with poultry feathers was placed. When she came in the evening, with the man who had been sent to meet her, she was clad in a dark-blue cloak, fastened with a strap, and set with stones quite down to the hem. She wore glass beads around her neck, and upon her head a black lamb-skin hood, lined with white cat-skin. In her hands she carried a staff, upon which there was a knob, which was ornamented with brass, and set with stones up about the knob. Circling her waist she wore a girdle of touch-wood, and attached to it a great skin pouch, in which she kept the charms which she used when she was practising her sorcery. She wore upon her feet shaggy calf-skin shoes, with long, tough latchets, upon the ends of which there were large brass buttons. She had cat-skin gloves upon her hands, which were white inside and lined with fur. When she entered, all of the folk felt it to be their duty to offer her becoming greetings. She received the salutations of each individual according as he pleased her. Yeoman Thorkel took the sibyl by the hand, and led her to the seat which had been made ready for her. Thorkel bade her run her eyes over man and beast and home. She had little to say concerning all these. The tables were brought forth in the evening, and it remains to be told what manner of food was prepared for the prophetess. A porridge of goat's beestings was made for her, and for meat there were dressed the hearts of every kind of beast, which could be obtained there. She had a brass spoon, and a knife with a handle of walrus tusk, with a double hasp of brass around the haft, and from this the point was broken. And when the tables were removed, Yeoman Thorkel approaches Thorbiorg, and asks how she is pleased with the home, and the character of the folk, and how speedily she would be likely to become aware of that concerning which he had questioned her, and which the people were anxious to know. She replied that she could not give an opinion in this matter before the morrow, after that she had slept there through the night. And on the morrow, when the day was far spent, such preparations were made as were necessary to enable her to accomplish her soothsaying. She bade them bring her those women, who knew the incantation, which she required to work her spells, and which she called Warlocks; but such women were not to be found. Thereupon a search was made throughout the house, to see whether any one knew this [incantation]. Then says Gudrid: "Although I am neither skilled in the black art nor a sibyl, yet my foster-mother, Halldis, taught me in Iceland that spell-song, which she called Warlocks." Thorbiorg answered: "Then art thou wise in season!" Gudrid replies: "This is an incantation and ceremony of such a kind, that I do not mean to lend it any aid, for that I am a Christian woman." Thorbiorg answers: "It might so be that thou couldst give thy help to the company here, and still be no worse woman than before; however I leave it with Thorkel to provide for my needs." Thorkel now so urged Gudrid, that she said she must needs comply with his wishes. The women then made a ring round about, while Thorbiorg sat up on the spell-dais. Gudrid then sang the song, so sweet and well, that no one remembered ever before to have heard the melody sung with so fair a voice as this. The sorceress thanked her for the song, and said: "She has indeed lured many spirits hither, who think it pleasant to hear this song, those who were wont to forsake us hitherto and refuse to submit themselves to us. Many things are now revealed to me, which hitherto have been hidden, both from me and from others. And I am able to announce that this period of famine will not endure longer, but the season will mend as spring approaches. The visitation of disease, which has been so long upon you, will disappear sooner than expected. And thee, Gudrid, I shall reward out of hand, for the assistance, which thou hast vouchsafed us, since the fate in store for thee is now all made manifest to me. Thou shalt make a most worthy match here in Greenland, but it shall not be of long duration for thee, for thy future path leads out to Iceland, and a lineage both great and goodly shall spring from thee, and above thy line brighter rays of light shall shine, than I have power clearly to unfold. And now fare well and health to thee, my daughter!" After this the folk advanced to the sibyl, and each besought information concerning that about which he was most curious. She was very ready in her responses, and little of that which she foretold failed of fulfilment. After this they came for her from a neighboring farmstead, and she thereupon set out thither. Thorbiorn was then sent for, since he had not been willing to remain at home while such heathen rites were practising. The weather improved speedily, when the spring opened, even as Thorbiorg had prophesied. Thorbiorn equipped his ship and sailed away, until he arrived at Brattahlid.[23-1] Eric received him with open arms, and said that it was well that he had come thither. Thorbiorn and his household remained with him during the winter, while quarters were provided for the crew among the farmers. And the following spring Eric gave Thorbiorn land on Stokkaness, where a goodly farmstead was founded, and there he lived thenceforward.

Concerning Leif the Lucky and the Introduction of Christianity into Greenland.—Eric was married to a woman named Thorhild, and had two sons; one of these was named Thorstein, and the other Leif. They were both promising men. Thorstein lived at home with his father, and there was not at that time a man in Greenland who was accounted of so great promise as he. Leif had sailed to Norway,[24-1] where he was at the court of King Olaf Tryggvason. When Leif sailed from Greenland, in the summer, they were driven out of their course to the Hebrides. It was late before they got fair winds thence, and they remained there far into the summer. Leif became enamored of a certain woman, whose name was Thorgunna. She was a woman of fine family, and Leif observed that she was possessed of rare intelligence. When Leif was preparing for his departure Thorgunna asked to be permitted to accompany him. Leif inquired whether she had in this the approval of her kinsmen. She replied that she did not care for it. Leif responded that he did not deem it the part of wisdom to abduct so high-born a woman in a strange country, "and we so few in number." "It is by no means certain that thou shalt find this to be the better decision," said Thorgunna. "I shall put it to the proof, notwithstanding," said Leif. "Then I tell thee," said Thorgunna, "that I am no longer a lone woman, for I am pregnant, and upon thee I charge it. I foresee that I shall give birth to a male child. And though thou give this no heed, yet will I rear the boy, and send him to thee in Greenland, when he shall be fit to take his place with other men. And I foresee that thou wilt get as much profit of this son as is thy due from this our parting; moreover, I mean to come to Greenland myself before the end comes." Leif gave her a gold finger-ring, a Greenland wadmal mantle, and a belt of walrus-tusk. This boy came to Greenland, and was called Thorgils. Leif acknowledged his paternity, and some men will have it that this Thorgils came to Iceland in the summer before the Froda-wonder.[24-2] However, this Thorgils was afterwards in Greenland, and there seemed to be something not altogether natural about him before the end came. Leif and his companions sailed away from the Hebrides, and arrived in Norway in the autumn.[25-1] Leif went to the court of King Olaf Tryggvason.[25-2] He was well received by the king, who felt that he could see that Leif was a man of great accomplishments. Upon one occasion the king came to speech with Leif, and asks him, "Is it thy purpose to sail to Greenland in the summer?" "It is my purpose," said Leif, "if it be your will." "I believe it will be well," answers the king, "and thither thou shalt go upon my errand, to proclaim Christianity there." Leif replied that the king should decide, but gave it as his belief that it would be difficult to carry this mission to a successful issue in Greenland. The king replied that he knew of no man who would be better fitted for this undertaking, "and in thy hands the cause will surely prosper." "This can only be," said Leif, "if I enjoy the grace of your protection." Leif put to sea when his ship was ready for the voyage. For a long time he was tossed about upon the ocean, and came upon lands of which he had previously had no knowledge. There were self-sown wheat[25-3] fields and vines growing there. There were also those trees there which are called "mausur,"[25-4] and of all these they took specimens. Some of the timbers were so large that they were used in building. Leif found men upon a wreck, and took them home with him, and procured quarters for them all during the winter. In this wise he showed his nobleness and goodness, since he introduced Christianity into the country, and saved the men from the wreck; and he was called Leif the Lucky ever after. Leif landed in Ericsfirth, and then went home to Brattahlid; he was well received by every one. He soon proclaimed Christianity throughout the land, and the Catholic faith, and announced King Olaf Tryggvason's messages to the people, telling them how much excellence and how great glory accompanied this faith. Eric was slow in forming the determination to forsake his old belief, but Thiodhild[26-1] embraced the faith promptly, and caused a church to be built at some distance from the house. This building was called Thiodhild's Church, and there she and those persons who had accepted Christianity, and they were many, were wont to offer their prayers. Thiodhild would not have intercourse with Eric after that she had received the faith, whereat he was sorely vexed.

At this time there began to be much talk about a voyage of exploration to that country which Leif had discovered. The leader of this expedition was Thorstein Ericsson, who was a good man and an intelligent, and blessed with many friends. Eric was likewise invited to join them, for the men believed that his luck and foresight would be of great furtherance. He was slow in deciding, but did not say nay, when his friends besought him to go. They thereupon equipped that ship in which Thorbiorn had come out, and twenty men were selected for the expedition. They took little cargo with them, nought else save their weapons and provisions. On that morning when Eric set out from his home he took with him a little chest containing gold and silver; he hid this treasure, and then went his way. He had proceeded but a short distance, however, when he fell from his horse and broke his ribs and dislocated his shoulder, whereat he cried "Ai, ai!" By reason of this accident he sent his wife word that she should procure the treasure which he had concealed, for to the hiding of the treasure he attributed his misfortune. Thereafter they sailed cheerily out of Ericsfirth in high spirits over their plan. They were long tossed about upon the ocean, and could not lay the course they wished. They came in sight of Iceland, and likewise saw birds from the Irish coast.[27-1] Their ship was, in sooth, driven hither and thither over the sea. In the autumn they turned back, worn out by toil, and exposure to the elements, and exhausted by their labors, and arrived at Ericsfirth at the very beginning of winter. Then said Eric, "More cheerful were we in the summer, when we put out of the firth, but we still live, and it might have been much worse." Thorstein answers, "It will be a princely deed to endeavor to look well after the wants of all these men who are now in need, and to make provision for them during the winter." Eric answers, "It is ever true, as it is said, that 'it is never clear ere the answer comes,' and so it must be here. We will act now upon thy counsel in this matter." All of the men, who were not otherwise provided for, accompanied the father and son. They landed thereupon, and went home to Brattahlid, where they remained throughout the winter.

Thorstein Ericsson weds Gudrid; Apparitions.—Now it is to be told that Thorstein Ericsson sought Gudrid, Thorbiorn's daughter, in wedlock. His suit was favorably received both by herself and by her father, and it was decided that Thorstein should marry Gudrid, and the wedding was held at Brattahlid in the autumn. The entertainment sped well, and was very numerously attended. Thorstein had a home in the Western Settlement at a certain farmstead, which is called Lysufirth. A half interest in this property belonged to a man named Thorstein, whose wife's name was Sigrid. Thorstein went to Lysufirth, in the autumn, to his namesake, and Gudrid bore him company. They were well received, and remained there during the winter. It came to pass that sickness appeared in their home early in the winter. Gard was the name of the overseer there; he had few friends; he fell sick first, and died. It was not long before one after another fell sick and died. Then Thorstein, Eric's son, fell sick, and Sigrid, the wife of Thorstein, his namesake; and one evening Sigrid wished to go to the house, which stood over against the outer-door, and Gudrid accompanied her; they were facing the outer-door when Sigrid uttered a loud cry. "We have acted thoughtlessly," exclaimed Gudrid, "yet thou needest not cry, though the cold strikes thee; let us go in again as speedily as possible." Sigrid answers, "This may not be in this present plight. All of the dead folk are drawn up here before the door now; among them I see thy husband, Thorstein, and I can see myself there, and it is distressful to look upon." But directly this had passed she exclaimed, "Let us go now, Gudrid; I no longer see the band!" The overseer had vanished from her sight, whereas it had seemed to her before that he stood with a whip in his hand and made as if he would scourge the flock. So they went in, and ere the morning came she was dead, and a coffin was made ready for the corpse; and that same day the men planned to row out to fish, and Thorstein accompanied them to the landing-place, and in the twilight he went down to see their catch. Thorstein, Eric's son, then sent word to his namesake that he should come to him, saying that all was not as it should be there, for the housewife was endeavoring to rise to her feet, and wished to get in under the clothes beside him, and when he entered the room she was come up on the edge of the bed. He thereupon seized her hands and held a pole-axe[28-1] before her breast. Thorstein, Eric's son, died before night-fall. Thorstein, the master of the house, bade Gudrid lie down and sleep, saying that he would keep watch over the bodies during the night; thus she did, and early in the night, Thorstein, Eric's son, sat up and spoke saying that he desired Gudrid to be called thither, for that it was his wish to speak to her: "It is God's will that this hour be given me for my own and for the betterment of my condition." Thorstein, the master, went in search of Gudrid, and waked her, and bade her cross herself, and pray God to help her; "Thorstein, Eric's son, has said to me that he wishes to see thee; thou must take counsel with thyself now, what thou wilt do, for I have no advice to give thee." She replies, "It may be that this is intended to be one of those incidents which shall afterward be held in remembrance, this strange event, and it is my trust that God will keep watch over me; wherefore, under God's mercy, I shall venture to him and learn what it is that he would say, for I may not escape this if it be designed to bring me harm. I will do this, lest he go further, for it is my belief that the matter is a grave one." So Gudrid went and drew near to Thorstein, and he seemed to her to be weeping. He spoke a few words in her ear, in a low tone, so that she alone could hear them; but this he said so that all could hear, that those persons would be blessed who kept well the faith, and that it carried with it all help and consolation, and yet many there were, said he, who kept it but ill. "This is no proper usage which has obtained here in Greenland since Christianity was introduced here, to inter men in unconsecrated earth, with nought but a brief funeral service. It is my wish that I be conveyed to the church, together with the others who have died here; Gard, however, I would have you burn upon a pyre, as speedily as possible, since he has been the cause of all of the apparitions which have been seen here during the winter." He spoke to her also of her own destiny, and said that she had a notable future in store for her, but he bade her beware of marrying any Greenlander; he directed her also to give their property to the church and to the poor, and then sank down again a second time. It had been the custom in Greenland, after Christianity was introduced there, to bury persons on the farmsteads where they died, in unconsecrated earth; a pole was erected in the ground, touching the breast of the dead, and subsequently, when the priests came thither, the pole was withdrawn and holy water poured in [the orifice], and the funeral service held there, although it might be long thereafter. The bodies of the dead were conveyed to the church at Ericsfirth, and the funeral services held there by the clergy. Thorbiorn died soon after this, and all of his property then passed into Gudrid's possession. Eric took her to his home and carefully looked after her affairs.

Concerning Thord of Hoefdi.—There was a man named Thord, who lived at Hoefdi on Hoefdi-strands. He married Fridgerd, daughter of Thori the Loiterer and Fridgerd, daughter of Kiarval the King of the Irish. Thord was a son of Biorn Chestbutter, son of Thorvald Spine, Asleik's son, the son of Biorn Iron-side, the son of Ragnar Shaggy-breeks. They had a son named Snorri. He married Thorhild Ptarmigan, daughter of Thord the Yeller. Their son was Thord Horse-head. Thorfinn Karlsefni[30-1] was the name of Thord's son. Thorfinn's mother's name was Thorunn. Thorfinn was engaged in trading voyages, and was reputed to be a successful merchant. One summer Karlsefni equipped his ship, with the intention of sailing to Greenland. Snorri, Thorbrand's son, of Alptafirth accompanied him, and there were forty men on board the ship with them. There was a man named Biarni, Grimolf's son, a man from Breidafirth, and another named Thorhall, Gamli's son, an East-firth man. They equipped their ship, the same summer as Karlsefni, with the intention of making a voyage to Greenland; they had also forty men in their ship. When they were ready to sail, the two ships put to sea together. It has not been recorded how long a voyage they had; but it is to be told, that both of the ships arrived at Ericsfirth in the autumn. Eric and other of the inhabitants of the country rode to the ships, and a goodly trade was soon established between them. Gudrid was requested by the skippers to take such of their wares as she wished, while Eric, on his part, showed great munificence in return, in that he extended an invitation to both crews to accompany him home for winter quarters at Brattahlid. The merchants accepted this invitation, and went with Eric. Their wares were then conveyed to Brattahlid; nor was there lack there of good and commodious store-houses, in which to keep them; nor was there wanting much of that, which they needed, and the merchants were well pleased with their entertainment at Eric's home during that winter. Now as it drew toward Yule, Eric became very taciturn, and less cheerful than had been his wont. On one occasion Karlsefni entered into conversation with Eric, and said: "Hast thou aught weighing upon thee, Eric? The folk have remarked, that thou art somewhat more silent than thou hast been hitherto. Thou hast entertained us with great liberality, and it behooves us to make such return as may lie within our power. Do thou now but make known the cause of thy melancholy." Eric answers: "Ye accept hospitality gracefully, and in manly wise, and I am not pleased that ye should be the sufferers by reason of our intercourse; rather am I troubled at the thought, that it should be given out elsewhere, that ye have never passed a worse Yule than this, now drawing nigh, when Eric the Red was your host at Brattahlid in Greenland." "There shall be no cause for that," replies Karlsefni, "we have malt, and meal, and corn in our ships, and you are welcome to take of these whatsoever you wish, and to provide as liberal an entertainment as seems fitting to you." Eric accepts this offer, and preparations were made for the Yule feast, and it was so sumptuous, that it seemed to the people they had scarcely ever seen so grand an entertainment before. And after Yule, Karlsefni broached the subject of a marriage with Gudrid to Eric, for he assumed that with him rested the right to bestow her hand in marriage. Eric answers favorably, and says, that she would accomplish the fate in store for her, adding that he had heard only good reports of him. And, not to prolong this, the result was, that Thorfinn was betrothed to Thurid,[31-1] and the banquet was augmented, and their wedding was celebrated; and this befell at Brattahlid during the winter.

Beginning of the Wineland Voyages.—About this time there began to be much talk at Brattahlid, to the effect that Wineland the Good should be explored, for, it was said, that country must be possessed of many goodly qualities. And so it came to pass, that Karlsefni and Snorri fitted out their ship, for the purpose of going in search of that country in the spring. Biarni and Thorhall joined the expedition with their ship, and the men who had borne them company. There was a man named Thorvard; he was wedded to Freydis, a natural daughter of Eric the Red. He also accompanied them, together with Thorvald, Eric's son, and Thorhall, who was called the Huntsman. He had been for a long time with Eric as his hunter and fisherman during the summer, and as his steward during the winter. Thorhall was stout and swarthy, and of giant stature; he was a man of few words, though given to abusive language, when he did speak, and he ever incited Eric to evil. He was a poor Christian; he had a wide knowledge of the unsettled regions. He was on the same ship with Thorvard and Thorvald. They had that ship which Thorbiorn had brought out. They had in all one hundred and sixty men, when they sailed to the Western Settlement,[32-1] and thence to Bear Island. Thence they bore away to the southward two "doegr."[32-2] Then they saw land, and launched a boat, and explored the land, and found there large flat stones [hellur], and many of these were twelve ells wide; there were many Arctic foxes there. They gave a name to the country, and called it Helluland [the land of flat stones]. Then they sailed with northerly winds two "doegr," and land then lay before them, and upon it was a great wood and many wild beasts; an island lay off the land to the south-east, and there they found a bear, and they called this Biarney [Bear Island], while the land where the wood was they called Markland [Forest-land]. Thence they sailed southward along the land for a long time, and came to a cape; the land lay upon the starboard; there were long strands and sandy banks there. They rowed to the land and found upon the cape there the keel of a ship, and they called it there Kialarnes [Keelness]; they also called the strands Furdustrandir [Wonder-strands], because they were so long to sail by.[33-1] Then the country became indented with bays, and they steered their ships into a bay. It was when Leif was with King Olaf Tryggvason, and he bade him proclaim Christianity to Greenland, that the king gave him two Gaels; the man's name was Haki, and the woman's Haekia. The king advised Leif to have recourse to these people, if he should stand in need of fleetness, for they were swifter than deer. Eric and Leif had tendered Karlsefni the services of this couple. Now when they had sailed past Wonder-strands, they put the Gaels ashore, and directed them to run to the southward, and investigate the nature of the country, and return again before the end of the third half-day. They were each clad in a garment, which they called "kiafal,"[33-2] which was so fashioned, that it had a hood at the top, was open at the sides, was sleeveless, and was fastened between the legs with buttons and loops, while elsewhere they were naked. Karlsefni and his companions cast anchor, and lay there during their absence; and when they came again, one of them carried a bunch of grapes, and the other an ear of new-sown wheat. They went on board the ship, whereupon Karlsefni and his followers held on their way, until they came to where the coast was indented with bays. They stood into a bay with their ships. There was an island out at the mouth of the bay, about which there were strong currents, wherefore they called it Straumey [Stream Isle]. There were so many birds[33-3] there, that it was scarcely possible to step between the eggs. They sailed through the firth, and called it Straumfiord [Streamfirth], and carried their cargoes ashore from the ships, and established themselves there. They had brought with them all kinds of live-stock. It was a fine country there. There were mountains thereabouts. They occupied themselves exclusively with the exploration of the country. They remained there during the winter, and they had taken no thought for this during the summer. The fishing began to fail, and they began to fall short of food. Then Thorhall the Huntsman disappeared. They had already prayed to God for food, but it did not come as promptly as their necessities seemed to demand. They searched for Thorhall for three half-days, and found him on a projecting crag. He was lying there, and looking up at the sky, with mouth and nostrils agape, and mumbling something. They asked him why he had gone thither; he replied, that this did not concern any one. They asked him then to go home with them, and he did so. Soon after this a whale appeared there, and they captured it, and flensed it, and no one could tell what manner of whale it was; and when the cooks had prepared it, they ate of it, and were all made ill by it. Then Thorhall, approaching them, says: "Did not the Red-beard[34-1] prove more helpful than your Christ? This is my reward for the verses which I composed to Thor, the Trustworthy; seldom has he failed me." When the people heard this, they cast the whale down into the sea, and made their appeals to God. The weather then improved, and they could now row out to fish, and thenceforward they had no lack of provisions, for they could hunt game on the land, gather eggs on the island, and catch fish from the sea.

Concerning Karlsefni and Thorhall.—It is said, that Thorhall wished to sail to the northward beyond Wonder-strands, in search of Wineland, while Karlsefni desired to proceed to the southward, off the coast. Thorhall prepared for his voyage out below the island, having only nine men in his party, for all of the remainder of the company went with Karlsefni. And one day when Thorhall was carrying water aboard his ship, and was drinking, he recited this ditty:[35-1]

When I came, these brave men told me, Here the best of drink I'd get, Now with water-pail behold me,— Wine and I are strangers yet. Stooping at the spring, I've tested All the wine this land affords; Of its vaunted charms divested, Poor indeed are its rewards.

And when they were ready, they hoisted sail; whereupon Thorhall recited this ditty:[35-2]

Comrades, let us now be faring Homeward to our own again! Let us try the sea-steed's daring, Give the chafing courser rein. Those who will may bide in quiet, Let them praise their chosen land, Feasting on a whale-steak diet, In their home by Wonder-strand.

Then they sailed away to the northward past Wonder-strands and Keelness, intending to cruise to the westward around the cape. They encountered westerly gales, and were driven ashore in Ireland,[35-3] where they were grievously maltreated and thrown into slavery. There Thorhall lost his life, according to that which traders have related.

It is now to be told of Karlsefni, that he cruised southward off the coast, with Snorri and Biarni, and their people. They sailed for a long time, and until they came at last to a river, which flowed down from the land into a lake, and so into the sea. There were great bars at the mouth of the river, so that it could only be entered at the height of the flood-tide. Karlsefni and his men sailed into the mouth of the river, and called it there Hop [a small land-locked bay]. They found self-sown wheat-fields on the land there, wherever there were hollows, and wherever there was hilly ground, there were vines.[36-1] Every brook there was full of fish. They dug pits, on the shore where the tide rose highest, and when the tide fell, there were halibut in the pits. There were great numbers of wild animals of all kinds in the woods. They remained there half a month, and enjoyed themselves, and kept no watch. They had their live-stock with them. Now one morning early, when they looked about them, they saw a great number of skin-canoes,[36-2] and staves were brandished from the boats, with a noise like flails, and they were revolved in the same direction in which the sun moves. Then said Karlsefni: "What may this betoken?" Snorri, Thorbrand's son, answers him: "It may be, that this is a signal of peace, wherefore let us take a white shield and display it." And thus they did. Thereupon the strangers rowed toward them, and went upon the land, marvelling at those whom they saw before them. They were swarthy men,[36-3] and ill-looking, and the hair of their heads was ugly. They had great eyes,[36-4] and were broad of cheek. They tarried there for a time looking curiously at the people they saw before them, and then rowed away, and to the southward around the point.

Karlsefni and his followers had built their huts above the lake, some of their dwellings being near the lake, and others farther away. Now they remained there that winter. No snow came there, and all of their live-stock lived by grazing.[37-1] And when spring opened, they discovered, early one morning, a great number of skin-canoes, rowing from the south past the cape, so numerous, that it looked as if coals had been scattered broadcast out before the bay; and on every boat staves were waved. Thereupon Karlsefni and his people displayed their shields, and when they came together, they began to barter with each other. Especially did the strangers wish to buy red cloth, for which they offered in exchange peltries and quite gray skins. They also desired to buy swords and spears, but Karlsefni and Snorri forbade this. In exchange for perfect unsullied skins, the Skrellings would take red stuff a span in length, which they would bind around their heads. So their trade went on for a time, until Karlsefni and his people began to grow short of cloth, when they divided it into such narrow pieces, that it was not more than a finger's breadth wide, but the Skrellings still continued to give just as much for this as before, or more.

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