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Too evidently this is a large topic; deserving quite other treatment than we can expect to give it at present. A large topic; indeed, an illimitable one; wide as Universal History itself. For, as I take it, Universal History, the history of what man has accomplished in this world, is at bottom the History of the Great Men who have worked here. They were the leaders of men, these great ones; the modellers, patterns, and in a wide sense creators, of whatsoever the general mass of men contrived to do or to attain; all things that we see standing accomplished in the world are properly the outer material result, the practical realization and embodiment, of Thoughts that dwelt in the Great Men sent into the world: the soul of the whole world's history, it may justly be considered, were the history of these. Too clearly it is a topic we shall do no justice to in this place!

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It grows there, the breath of Human Passion rustling through it;—or storm tost, the storm-wind howling through it like the voice of all the gods. It is Igdrasil, the Tree of Existence. It is the past, the present, and the future; what was done, what is doing, what will be done; "the infinite conjugation of the verb To do. Beautiful; altogether beautiful and great. The "Machine of the Universe,"—alas, do but think of that in contrast!

Well, it is strange enough this old Norse view of Nature; different enough from what we believe of Nature. Whence it specially came, one would not like to be compelled to say very minutely! Gusy thing we may say: It came from the thoughts of Norse men;—from the thought, above all, of the first Norse man who had an original power of thinking. The First Norse "man of genius," as we should call him!

Innumerable men had passed by, across this Universe, with a dumb vague wonder, such as vuys very animals may feel; or with a painful, fruitlessly inquiring wonder, such as men only carljsle the great Thinker came, the original man, the Seer; whose shaped spoken Thought awakes the slumbering capability of all into Thought. It is foor the way with the Thinker, the spiritual Hero. What he says, all men were not far from saying, were longing to say. The Thoughts of all start up, as from painful enchanted sleep, round his Thought; answering to it, Yes, even so!

Joyful to men as the dawning of day from night;—is it not, indeed, niccknames awakening for them from no-being into being, from death into life? We still honor such a man; call him Poet, Genius, and so forth: but to ncknames wild men he was a very magician, a worker of miraculous unexpected blessing for them; a Prophet, a God! A Teacher, and Captain of soul and of body; a Hero, czrlisle worth immeasurable; admiration for whom, transcending the known bounds, became adoration.

Has he not the power of articulate Thinking; and many other powers, as yet miraculous? So, with boundless gratitude, would nicknaames rude Norse heart feel. Has he not solved for them the sphinx-enigma of this Universe; given assurance to them of their own destiny there?

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By him they know now what they have to do here, what to look for hereafter. Existence has become articulate, melodious by him; he first has made Life alive! His view of the Universe once promulgated, a like view starts into being in all minds; grows, keeps ever growing, while it continues credible there. In all minds it lay written, but invisibly, as in sympathetic ink; at his word it starts into visibility in all. Nay, in every epoch of the world, the great event, parent of all others, is it not the arrival of a Thinker in the world—!

One other thing we must not forget; it will explain, a little, the confusion of these Norse Eddas. They are not one coherent System of Thought; but properly the summation of several successive systems. All this of the old Norse Belief which is flung out for us, in one level of distance in the Edda, like a picture painted on the same canvas, does not at all stand so in the reality. It stands rather at all manner of distances and depths, of successive generations since the Belief first began.

All Scandinavian thinkers, since the first of them, contributed to that Scandinavian System of Thought; in ever-new elaboration and addition, it is the combined work of them all. What history it had, how it changed from shape to shape, by one thinker's contribution after another, till it got to the full final shape we see it under in the Edda, no man will now ever know: its Councils of Trebizond, Councils of Trent, Athanasiuses, Dantes, Luthers, are sunk without echo in the dark night!

Only that it had such a history we can all know. Wheresover a thinker appeared, there in the thing he thought of was a contribution, accession, a change or revolution made. Alas, the grandest "revolution" of all, the one made by the man Odin himself, is not this too sunk for us like the rest! Of Odin what history? Strange rather to reflect that he had a history! That this Odin, in his wild Norse vesture, with his wild beard and eyes, his rude Norse speech and ways, was a man like us; with our sorrows, joys, with our limbs, features;—intrinsically all one as we: and did such a work!

But the work, much of it, has perished; the worker, all to the name. Of Odin there exists no history; no document of it; no guess about it worth repeating. Snorro indeed, in the quietest manner, almost in a brief business style, writes down, in his Heimskringla, how Odin was a heroic Prince, in the Black-Sea region, with Twelve Peers, and a great people straitened for room. How he led these Asen Asiatics of his out of Asia; settled them in the North parts of Europe, by warlike conquest; invented Letters, Poetry and so forth,—and came by and by to be worshipped as Chief God by these Scandinavians, his Twelve Peers made into Twelve Sons of his own, Gods like himself: Snorro has no doubt of this.

Saxo Grammaticus, a very curious Northman of that same century, is still more unhesitating; scruples not to find out a historical fact in every individual mythus, and writes it down as a terrestrial event in Denmark or elsewhere. Torfaeus, learned and cautious, some centuries later, ass by calculation a date for it: Odin, he says, came into Europe about the Year 70 before Christ.

Of all which, as grounded on mere uncertainties, found to be untenable now, I need say nothing. Far, very far beyond the Year 70! Odin's date, adventures, whole terrestrial history, figure and environment are sunk from us forever into unknown thousands of years. Nay Grimm, the German Antiquary, goes so far as to deny that any man Odin ever existed.

He proves it by etymology. The word Wuotan, which is the original form of Odin, a word spread, as name of their chief Divinity, over all the Teutonic Nations everywhere; this word, which connects itself, according to Grimm, with the Latin vadere, with the English wade and such like,—means primarily Movement, Source of Movement, Power; and is the fit name of the highest god, not of any man.

The word ifies Divinity, he says, among the old Saxon, German and all Teutonic Nations; the adjectives formed from it all ify divine, supreme, or something pertaining to the chief god. Like enough! We must bow to Grimm in matters etymological. Let us consider it fixed that Wuotan means Wading, force of Movement. And now still, what hinders it from being the name of a Heroic Man and Mover, as well as of a god? As for the adjectives, and words formed from it,—did not the Spaniards in their universal admiration for Lope, get into the habit foe saying "a Lope flower," "a Lope dama," if the flower or woman were of surpassing beauty?

Had this lasted, Lope would have grown, in Spain, to be an adjective ifying godlike also.

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Indeed, Adam Smith, in his Essay on Language, surmises that all adjectives whatsoever were formed precisely in that way: some very green thing, chiefly notable for its greenness, got the appellative name Green, and then the next thing remarkable for that quality, a tree for instance, was named the green tree,—as we still say "the steam coach," "four-horse coach," or the like. All primary adjectives, according to Smith, were formed in this way; were at first substantives and things.

We cannot annihilate a man for etymologies like that! Surely there was a First Teacher and Captain; surely there must have been an Odin, palpable to the sense at one time; no adjective, but a real Hero of flesh and blood! The voice of all tradition, history or echo of history, agrees with all that thought will teach one about it, to assure us of this. How the man Odin came to be considered a god, the chief god? I have said, his people knew no limits to their admiration of him; they had as yet no scale to measure admiration by.

Fancy your own generous heart's-love of some greatest man expanding till it transcended all bounds, till it filled and overflowed the whole field of your thought! Or what if this man Odin,—since a great deep soul, with the afflatus and mysterious tide of vision and impulse rushing on him he knows not whence, is ever an enigma, a kind of terror and wonder to himself,—should have felt that perhaps he was divine; that he was some effluence of the "Wuotan," "Movement", Supreme Power and Divinity, of whom to his rapt vision all Nature was the awful Flame-image; that some effluence of Wuotan dwelt here in him!

He was not necessarily false; he was but mistaken, speaking the truest he knew. A great soul, any sincere soul, knows not what he is,—alternates between the highest height and the lowest depth; can, of all things, the least measure—Himself! What others take him for, and what he guesses that he may be; these two items strangely act on one another, help to determine one another. With all men reverently admiring him; with his own wild soul full of noble ardors and affections, of whirlwind chaotic darkness and glorious new light; a divine Universe bursting all into godlike beauty round him, and no man to whom the like ever had befallen, what could he think himself to be?

What an enormous camera-obscura magnifier is Tradition! How a thing grows in the human Memory, in the human Imagination, when love, worship and all that lies in the human Heart, is there to encourage it. And in the darkness, in the entire ignorance; without date or document, no book, no Arundel-marble; only here and there some dumb monumental cairn.

Why, in thirty or forty years, were there no books, any great man would grow mythic, the contemporaries who had seen him, being once all dead. And in three hundred years, and in three thousand years—! To attempt theorizing on such matters would profit little: they are matters which refuse to be theoremed and diagramed; which Logic ought to know that she cannot speak of. Enough for us to discern, far in the uttermost distance, some gleam as of a small real light shining in the centre of that enormous camera-obscure image; to discern that the centre of it all was not a madness and nothing, but a sanity and something.

This light, kindled in the great dark vortex of the Norse Mind, dark but living, waiting only for light; this is to me the centre of the whole. How such light will then shine out, and with wondrous thousand-fold expansion spread itself, in forms and colors, depends not on it, so much as on the National Mind recipient of it. The colors and forms of your light will be those of the cut-glass it has to shine through.

I said, The earnest man, speaking to his brother men, must always have stated what seemed to him a fact, a real Appearance of Nature. But the way in which such Appearance or fact shaped itself,—what sort of fact it became for him,—was and is modified by his own laws of thinking; deep, subtle, but universal, ever-operating laws.

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The world of Nature, for every man, is the Fantasy of Himself. This world is the multiplex "Image of his own Dream. Catlisle Twelve, divisiblest of all, which could be halved, quartered, parted into three, into six, the most remarkable ,—this was enough to determine the s of the Zodiac, the of Odin's Sons, and innumerable other Twelves. Any vague rumor of had a tendency to settle itself into Twelve. So with regard to every other matter. And quite unconsciously too,—with no notion of building up "Allegories "!

But the fresh clear glance of those First Ages would be prompt in discerning the secret relations of things, and wholly open to obey these. Schiller finds in the Cestus of Venus an everlasting aesthetic truth as to the nature of all Beauty; curious:—but he is careful not to insinuate that the flr Greek Mythists had any notion of lecturing about the "Philosophy of Criticism"! Cannot we conceive that Odin was a reality? Error indeed, error enough: but sheer falsehood, idle fables, allegory aforethought,—we will not believe that our Fathers believed in these.

Odin's Runes are a ificant feature of him. Runes, cufe the miracles of "magic" he worked by them, make a great feature in tradition. Runes are the Scandinavian Alphabet; suppose Odin to have been the inventor of Letters, as well as "magic," among that people! It is the greatest invention man has ever made! It is a kind of second speech, almost as miraculous as the first. You remember the astonishment and incredulity of Atahualpa the Peruvian King; how he made the Spanish Soldier who was guarding him scratch Dios on his thumb-nail, that he might try carlislee next soldier with it, to ascertain whether such a miracle was possible.

If Odin brought Letters among his people, he might work magic enough! Writing by Runes has some air of being original among the Norsemen: not a Phoenician Alphabet, but a native Scandinavian one. Snorro tells us farther that Odin invented Poetry; the music of human speech, as well as that naned runic marking of it. Transport yourselves into the early childhood of nations; the first beautiful morning-light of our Europe, when all yet lay in fresh young radiance as of a great sunrise, nicknaems our Europe was first beginning to think, to be!

Nicknamez, hope; infinite radiance of hope and namdd, as of a young child's thoughts, in namedd hearts of these strong men! Strong sons of Nature; and here was not only a wild Captain and Fighter; discerning with his wild flashing eyes what to do, with his nicknamex lion-heart daring and doing it; but a Poet too, all that we mean by a Poet, Prophet, great devout Thinker and Inventor,—as the truly Great Man ever is.

A Hero is a Hero at all points; in the soul and thought of him first of all. This Odin, in his rude semi-articulate way, had a word to speak. A great heart laid open to take in this great Universe, and man's Life here, and utter a great word about it. A Hero, as I say, in his own rude manner; a wise, gifted, noble-hearted man.

And now, if we still admire such a man beyond all others, what must these wild Norse souls, first awakened into thinking, have made of him! To them, as yet without names for it, he was noble and noblest; Guhs, Prophet, God; Wuotan, the greatest of all. Thought is Thought, however it speak or spell itself. Intrinsically, I conjecture, this Odin must have been of the same sort of stuff as chte greatest kind of men.

A great thought in the wild deep heart of him! The rough words he articulated, are they not the rudimental roots of those English words we still use? He worked so, in that obscure element. But he was as a light kindled in it; a light of Intellect, rude Nobleness of heart, the only kind of lights we have yet; a Hero, as I say: and he had to shine there, and make his obscure element a little lighter,—as is still the task of us all.

We will fancy him to be the Type Norseman; the finest Teuton whom that race had yet produced. The rude Norse heart burst up into boundless admiration round him; into adoration. He is as a root of so many great things; the fruit of him is found growing from deep thousands of years, over the whole field of Teutonic Life. Our own Wednesday, as I said, is it not still Odin's Day? Wednesbury, Wansborough, Wanstead, Wandsworth: Odin grew into England too, these are still leaves from that root!

He was the Chief God to all the Teutonic Peoples; their Pattern Norseman;—in such way did they admire their Pattern Norseman; that was the fortune he had in the micknames. Thus if the man Odin himself nivknames vanished utterly, there is this huge Shadow of him which still projects itself over the whole History of his People. For this Odin once admitted to be God, we can understand well that the whole Scandinavian Scheme of Nature, or dim No-scheme, whatever it might before have been, would now begin to develop itself altogether differently, and grow thenceforth in a new manner.

What this Odin saw into, and taught with his runes and his rhymes, the whole Teutonic People laid guya heart and carried forward. His way of thought became their way of thought:—such, under new conditions, is the history of every great thinker still. In gigantic confused lineaments, like some enormous camera-obscure shadow thrown upwards from the dead deeps of the Past, and covering the whole Northern Heaven, is not that Scandinavian Mythology in some sort the Portraiture of this man Odin?

The nicinames image of his natural face, legible or not legible there, expanded and confused in that manner!

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Ah, Thought, I say, is always Thought. No great man lives in vain. The History of the world is but the Biography of great men. To me there is something very touching in this primeval figure of Heroism; in such artless, helpless, but hearty entire reception of a Hero by his fellow-men. Never so helpless in shape, it is the noblest of feelings, and a feeling in some shape or other perennial as man himself.

If I could show in any measure, what I feel deeply for a long time now, That it is the vital element of manhood, the soul of man's history here in our world,—it would be the chief use of this discoursing at present. We do not now call our great men Gods, nor admire without limit; ah no, with limit enough! But if we have no great men, or do not admire at all,—that were a still worse case.

This poor Scandinavian Hero-worship, that whole Norse way of looking at the Universe, and adjusting oneself there, has an indestructible merit for us. A rude childlike way of recognizing the divineness of Nature, the divineness of Man; most rude, yet heartfelt, robust, giantlike; betokening what a giant of a man this child would yet grow to!

Is it not as the half-dumb stifled voice of the long-buried generations of our own Fathers, calling out of the depths of ages to us, in whose veins their blood still runs: "This then, this is what we made of the world: this is all the image and notion we could form to ourselves of this great mystery of a Life and Universe.

Despise it not. You are raised high above it, to large free scope of vision; but you too are not yet at the top. No, your notion too, so much enlarged, is but a partial, imperfect one; that matter is a thing no man will ever, in time or out of time, comprehend; after thousands of years of ever-new expansion, man will find himself but struggling to comprehend again a part of it: the thing is larger shall man, not to be comprehended by him; an Infinite thing! This, I should say, is more sincerely done in the Scandinavian than in any Mythology I know.

Sincerity is the great characteristic of it. Superior sincerity far superior consoles us for the total want of old Grecian grace. Sincerity, I think, is better than grace. I feel that these old Northmen wore looking into Nature with open eye and soul: most earnest, honest; childlike, and yet manlike; with a great-hearted simplicity and depth and freshness, in a true, loving, admiring, unfearing way. A right valiant, true old race of men.

Such recognition of Nature one finds to be the chief element of Paganism; recognition of Man, and his Moral Duty, though this too is not wanting, comes to be the chief element only in purer forms of religion. Here, indeed, is a great distinction and epoch in Human Beliefs; a great landmark in the religious development of Mankind. Man first puts himself in relation with Nature and her Powers, wonders and worships over those; not till a later epoch does he discern that all Power is Moral, that the grand point is the distinction for him of Good and Evil, of Thou shalt and Thou shalt not.

With regard to all these fabulous delineations in the Edda, I will remark, moreover, as indeed was already hinted, that most probably they must have been of much newer date; most probably, even from the first, were comparatively idle for the old Norsemen, and as it were a kind of Poetic sport. Allegory and Poetic Delineation, as I said above, cannot be religious Faith; the Faith itself must first be there, then Allegory enough will gather round it, as the fit body round its soul.

The Norse Faith, I can well suppose, like other Faiths, was most active while it lay mainly in the silent state, and had not yet much to say about itself, still less to sing. Among those shadowy Edda matters, amid all that fantastic congeries of assertions, and traditions, in their musical Mythologies, the main practical belief a man could have was probably not much more than this: of the Valkyrs and the Hall of Odin; of an inflexible Destiny; and that the one thing needful for a man was to be brave.

The Valkyrs are Choosers of the Slain: a Destiny inexorable, which it is useless trying to bend or soften, has appointed who is to be slain; this was a fundamental point for the Norse believer;—as indeed it is for all earnest men everywhere, for a Mahomet, a Luther, for a Napoleon too. It lies at the basis this for every such man; it is the woof out of which his whole system of thought is woven. The Valkyrs; and then that these Choosers lead the brave to a heavenly Hall of Odin; only the base and slavish being thrust elsewhither, into the realms of Hela the Death-goddess: I take this to have been the soul of the whole Norse Belief.

They understood in their heart that it was indispensable to be brave; that Odin would have no favor for them, but despise and thrust them out, if they were not brave. Consider too whether there is not something in this! It is an everlasting duty, valid in our day as in that, the duty of being brave. Valor is still value. The first duty for a man is still that of subduing Fear.

We must get rid of Fear; we cannot act at all till then. A man's acts are slavish, not true but specious; his very thoughts are false, he thinks too as a slave and coward, till he have got Fear under his feet. Odin's creed, if we disentangle the real kernel of it, is true to this hour. A man shall and must be valiant; he must march forward, and quit himself like a man,—trusting imperturbably in the appointment and choice of the upper Powers; and, on the whole, not fear at all.

Now and always, the completeness of his victory over Fear will determine how much of a man he is. It is doubtless very savage that kind of valor of the old Northmen.

Snorro tells us they thought it a shame and misery not to die in battle; and if natural death seemed to be coming on, they would cut wounds in their flesh, that Odin might receive them as warriors slain. Old kings, about to die, had their body laid into a ship; the ship sent forth, with sails set and slow fire burning it; that, once out at sea, it might blaze up in flame, and in such manner bury worthily the old hero, at once in the sky and in the ocean!

Wild bloody valor; yet valor of its kind; better, I say, than none. In the old Sea-kings too, what an indomitable rugged energy! Silent, with closed lips, as I fancy them, unconscious that they were specially brave; defying the wild ocean with its monsters, and all men and things;—progenitors of our own Blakes and Nelsons! No Homer sang these Norse Sea-kings; but Agamemnon's was a small audacity, and of small fruit in the world, to some of them;—to Hrolf's of Normandy, for instance!

Nor was it altogether nothing, even that wild sea-roving and battling, through so many generations. It needed to be ascertained which was the strongest kind of men; who were to be ruler over whom. Much lies in that. I suppose at bottom many of them were forest-fellers as well as fighters, though the Skalds talk mainly of the latter,—misleading certain critics not a little; for no nation of men could ever live by fighting alone; there could not produce enough come out of that!

I suppose the right good fighter was oftenest also the right good forest-feller,—the right good improver, discerner, doer and worker in every kind; for true valor, different enough from ferocity, is the basis of all. A more legitimate kind of valor that; showing itself against the untamed Forests and dark brute Powers of Nature, to conquer Nature for us. In the same direction have not we their descendants since carried it far?

May such valor last forever with us! That the man Odin, speaking with a Hero's voice and heart, as with an impressiveness out of Heaven, told his People the infinite importance of Valor, how man thereby became a god; and that his People, feeling a response to it in their own hearts, believed this message of his, and thought it a message out of Heaven, and him a Divinity for telling it them: this seems to me the primary seed-grain of the Norse Religion, from which all manner of mythologies, symbolic practices, speculations, allegories, songs and sagas would naturally grow.

Grow,—how strangely! I called it a small light shining and shaping in the huge vortex of Norse darkness.

Yet the darkness itself was alive; consider that. It was the eager inarticulate uninstructed Mind of the whole Norse People, longing only to become articulate, to go on articulating ever farther! The living doctrine grows, grows;—like a Banyan-tree; the first seed is the essential thing: any branch strikes itself down into the earth, becomes a new root; and so, in endless complexity, we have a whole wood, a whole jungle, namwd seed the parent of it all.

Was not the whole Norse Religion, accordingly, in some sense, what we called "the enormous shadow of this man's likeness"? Critics trace some affinity in some Norse mythuses, of the Creation and such like, with those of the Hindoos. The Cow Adumbla, "licking the rime from the rocks," has a kind of Hindoo look. A Hindoo Cow, transported into huys countries. Probably enough; indeed we may say undoubtedly, these things will have a kindred with the remotest lands, with the earliest cqrlisle.

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Thought does not die, but only is changed. The first man that began to think in this Planet of ours, he was the beginner of all. And then the second man, and the third man;—nay, every true Thinker to fuys hour is a kind of Odin, teaches men his way of thought, spre a shadow guy his own likeness over sections of the History of the World. Of the distinctive poetic character or merit of this Norse Mythology I have not room to speak; nor does it concern us much. Some wild Prophecies we have, as the Voluspa in the Elder Edda; of a rapt, earnest, sibylline sort.

But they were comparatively an idle adjunct of the matter, men who as it were but toyed with the matter, these later Skalds; and it is their songs chiefly that survive. In later centuries, I suppose, they would go on singing, nmed symbolizing, as our modern Painters paint, when it was no longer from the innermost heart, or not from the heart at all.

This is everywhere to be well kept in mind. Gray's fragments of Norse Lore, at any rate, will give one no notion of it;—any more than Pope will of Homer. It is no square-built gloomy palace of black ashlar marble, shrouded in awe and horror, as Gray gives it us: no; rough as the North rocks, as the Iceland deserts, it is; with a heartiness, homeliness, even a tint of good humor and robust mirth in the middle of these fearful things.

The strong old Norse heart did not go upon theatrical sublimities; they had not time to tremble. I like much their robust simplicity; their veracity, directness of conception. Thor "draws down niknames brows" in a veritable Norse rage; "grasps his hammer till the knuckles grow white. Balder "the white God" dies; the beautiful, benignant; he is the Sungod. They try all Nature for a remedy; but he is dead. Frigga, his mother, sends Hermoder to seek or see him: nine days and nine nights he rides through gloomy deep valleys, a labyrinth of gloom; arrives at the Bridge with its gold roof: the Keeper says, "Yes, Balder did pass here; but the Kingdom of the Dead is down yonder, far towards the North.

Hela will not, for Odin or any God, give him up. The beautiful and gentle has to remain there. His Wife had volunteered to go with him, to die with him. They shall forever remain there.

He sends his ring to Odin; Nanna his wife sends her thimble to Frigga, as a remembrance. For indeed Valor is the fountain of Pity too;—of Truth, and all that is great and good in man. The robust homely vigor of the Norse heart attaches one much, in these delineations. Is it not a trait of right honest strength, says Uhland, who has written a fine Essay on Thor, that the old Norse heart finds its friend in the Thunder-god? That it is not frightened away by his thunder; but finds that Summer-heat, the beautiful noble summer, must and will have thunder withal!

The Norse heart loves this Thor and his hammer-bolt; sports with him. Thor is Summer-heat: the god of Peaceable Industry as well as Thunder. He is the Peasant's friend; his true henchman and attendant is Thialfi, Manual Labor. Thor himself engages in all manner of rough manual work, scorns no business for its plebeianism; is ever and anon travelling to the country of the Jotuns, harrying those chaotic Frost-monsters, subduing them, at least straitening and damaging them.

There is a great broad humor in some of these things. Thor, as we saw above, goes to Jotun-land, to seek Hymir's Caldron, that the Gods may brew beer. Hymir the huge Giant enters, his gray beard all full of hoar-frost; splits pillars with the very glance of his eye; Thor, after much rough tumult, snatches the Pot, claps it on his head; the "handles of it reach down to his heels.

This is the Hymir whose cattle, the critics have discovered, are Icebergs. Huge untutored Brobdignag genius,—needing only to be tamed down; into Shakspeares, Dantes, Goethes!

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It is all gone now, that old Norse work,—Thor the Thunder-god changed into Jack the Giant-killer: but the mind that made it is here yet. How strangely things grow, and die, and do not die! There are twigs of that great world-tree of Norse Belief still curiously traceable. This poor Jack of the Nursery, with his miraculous shoes of swiftness, coat of darkness, sword of sharpness, he nzmed one.

Nay, Shakspeare's Hamlet is a twig too of this same world-tree; there seems no doubt of that. Hamlet, Amleth I find, is really a mythic personage; and his Tragedy, of the poisoned Father, poisoned asleep by drops in his ear, and the rest, is a Norse mythus! Old Saxo, as his wont was, made it a Danish history; Shakspeare, out of Saxo, made it what we see.

That is a twig of the world-tree that has grown, I think;—by nature or accident that one has grown! In fact, these old Norse songs have a truth in them, an inward perennial truth and greatness,—as, indeed, all must have that can very long preserve itself by tradition alone. It is a greatness not of mere body and gigantic bulk, but a rude greatness of soul. There is a sublime uncomplaining melancholy traceable in these old hearts. A great free glance into the very deeps of thought.

They seem to have seen, these brave old Northmen, what Meditation has taught all men in all ages, That this world is after all but a show,—a phenomenon or appearance, no real thing. All deep souls see into that,—the Hindoo Mythologist, the German Philosopher,—the Shakspeare, the earnest Thinker, wherever he may be: "We are such stuff as Dreams are made of! Thialfi was with him, and Loke. After various adventures, they entered upon Giant-land; wandered over plains, wild uncultivated places, among stones and trees.

At nightfall they noticed a house; and as the door, which indeed formed one whole side of the house, was open, they entered. It was a simple habitation; one large hall, altogether empty. They stayed there. Suddenly in the dead of the night loud noises alarmed them. Thor grasped his hammer; stood in the door, prepared for fight. His companions within ran hither and thither in their terror, seeking some outlet cuts that rude hall; they found a little closet at last, and took refuge there.

Neither had Thor any battle: for, lo, in the morning it turned out that the noise had been only the ucte of a certain enormous but peaceable Giant, the Giant Skrymir, who lay peaceably sleeping near by; and this that they took for a house was merely his Glove, thrown aside there; the door was the Glove-wrist; the little closet they had fled into was the Thumb! Such a glove;—I remark too that it had not fingers as ours have, but only a thumb, and the rest undivided: a most ancient, rustic glove!

Skrymir now carried their portmanteau all day; Thor, however, had his own suspicions, did not like the ways of Skrymir; determined at night to put an end to him as he slept. Raising his hammer, he struck down into the Giant's face a right thunder-bolt blow, of force to rend rocks. The Giant merely awoke; rubbed his cheek, cutw said, Did a leaf fall? Again Thor struck, so soon as Skrymir again slept; a better blow than before; but the Giant only murmured, Was that a grain of sand?

Thor's third stroke was with both his hands the "knuckles white" I supposeand seemed to dint deep into Skrymir's visage; but he merely checked his snore, and carlsle, There must be sparrows roosting in this tree, I think; what is that they have dropt? Thor and his companions were admitted; invited to take share in the games going on. To Thor, for his part, they handed a Drinking-horn; it was a common feat, they told him, to drink this dry at one draught.

Long and fiercely, three times over, Nzmed drank; but made hardly any impression. He was a weak child, they told him: could he lift that Cat he saw there? Small as the feat seemed, Thor with his whole godlike strength could not; he bent up the creature's back, could not raise its feet off the ground, could at the utmost raise one foot.

Why, you are no man, said the Utgard people; there is an Old Woman that will wrestle you! Thor, heartily ashamed, seized this haggard Old Woman; but could not throw her. And now, on their quitting Utgard, the chief Jotun, escorting them politely a little way, nicinames to Thor: "You are beaten then:—yet be not so much ashamed; there was gujs of appearance in it. That Horn you tried to drink was the Sea; you did make it ebb; but who could drink that, the bottomless!

The Cat you would have lifted,—why, that is the Midgard-snake, the Great World-serpent, which, tail in mouth, girds and keeps up the whole created world; had you torn that up, the world must have rushed to ruin! No man nor no god with her; gods or men, she prevails over all! And then those three strokes you struck,—look at these three valleys; your three strokes made these!

But Skrymir had vanished; Utgard with its sky-high gates, fof Thor grasped his hammer to smite them, had gone to air; only the Giant's voice was heard mocking: "Better come no more to Jotunheim! More true metal, rough from the Mimer-stithy, than in many a famed Greek Mythus shaped far better! A great broad Brobdignag grin of true humor is in this Skrymir; mirth resting on earnestness and sadness, as the rainbow on black tempest: only a right valiant heart is capable of that.

It is the grim humor of our own Ben Jonson, rare old Ben; runs in the blood of us, I fancy; for one catches tones of it, under a still other shape, out of the American Backwoods. That is also a very striking conception that of the Ragnarok, Consummation, or Twilight of the Gods. It is in the Voluspa Song; seemingly a very old, prophetic idea. The Gods and Jotuns, the divine Powers and the chaotic brute ones, after long cyte and partial victory by the former, meet at last in universal world-embracing wrestle and duel; World-serpent against Thor, strength against strength; mutually extinctive; and ruin, "twilight" namdd into darkness, swallows the created Universe.

The old Universe with its Gods is sunk; but it is not final death: there is to be a new Heaven and a new Earth; a higher supreme God, and Justice to reign among men. Curious: this law of mutation, which also is a law written in man's inmost thought, had been gjys by these old earnest Thinkers in their rude style; and how, though all dies, and even gods die, yet all death is but a phoenix fire-death, and new-birth into the Greater and the Better!

Carlyle - names and nicknames for carlyle

All earnest men have seen into it; may still see into it. And now, connected with this, let us glance at the last guyx of the appearance of Thor; and end there. I fancy it to be the latest in date of all these fables; a sorrowing protest against the advance of Christianity,—set forth reproachfully by some Conservative Pagan. King Olaf has been harshly blamed for his over-zeal in introducing Christianity; surely I should have blamed him far more for an under-zeal in that!

He paid dear enough for it; he died by the revolt of his Pagan people, in battle, in the yearat Cite, near that Drontheim, where the chief Cathedral of the North has now stood for many centuries, dedicated gratefully to his memory as Saint Olaf. The mythus about Thor fuys to this effect. King Olaf, the Christian Reform King, is sailing with fit escort along the shore of Norway, from haven to haven; dispensing justice, or doing other royal work: on leaving a certain haven, it is found that a stranger, of grave eyes and aspect, red beard, of stately robust figure, has stept in.

The courtiers address him; his answers surprise by their pertinency and depth: at length he is brought to the King. The stranger's conversation here is not less remarkable, as they sail along the beautiful shore; but after some time, he addresses King Olaf thus: "Yes, King Olaf, it is all beautiful, with the sun shining on it there; green, fruitful, a right fair home for you; and many a sore day had Thor, many a wild fight with the rock Jotuns, before he could make it so.

And now you seem minded to put away Thor. King Olaf, have a care! Do we not see well enough how the Fable might arise, without unveracity on the part of any one? It is the way most Gods have come to appear among men: thus, if in Pindar's time "Neptune was seen once at the Nemean Games," what was this Neptune too but a "stranger of noble grave aspect,"—fit to be "seen"!

There is something pathetic, tragic for me in this last voice of Paganism. Thor is vanished, the whole Norse world has vanished; and will not return ever again. In like fashion to that, pass guyw the highest things. All things that have been in this world, all things that are or will be in it, have to vanish: we have our sad farewell to give them.

That Norse Religion, a rude but earnest, sternly impressive Consecration of Valor so we may define itsufficed for these old valiant Northmen. Consecration of Valor nivknames not a bad thing! We will take it for good, so far as it goes. Neither is there no use fof knowing something about this old Paganism of our Fathers. Unconsciously, and combined with higher things, it is in us yet, that old Faith withal!

To know it consciously, brings us into closer and clearer relation with the Past,—with our own possessions in the Past. For the whole Past, as I keep repeating, is the possession of the Present; the Past had always something true, and is a precious possession. In a different time, in a different place, it is always some other side of our common Human Nature that has been developing itself.

The actual True is the sum of all these; not any one of them by itself constitutes what of Human Nature is hitherto developed. His comparative early death in Mackay on 5th Decemberat the age of 40, left a widow and school-aged carliske. He was born in Ayr, Scotland and worked as a sugar mill engineer at St. Vincent in West Indies prior to arriving in Australia.

He arrived in Mackay in Dow was responsible for the construction of a lot of the early Sugar Mills in Mackay including Alexandra. Inhe became a partner in the Victoria Foundry with William Robertson. He returned to Scotland where he married Martha Alexander in October He returned to Mackay and was living at the Palms plantation near Walkerston.

He again returned to Scotland where he died in at the Bridge of Allan near Stirling. Courtesy Alison Armstrong. Dundula - Formerly a railway station name first used by Railways Department on 30 Octoberreportedly an Aboriginal word, language and dialect unknown, indicating fro tree. The name "Dundula" is an aboriginal word and is said to mean "place of many possums" or "place of many gum trees". Eaglemount Heights - Name of sub-division in area boundered by Beaconsfield and part of Andergrove.

Eton - Reportedly named by William Bagley in after his native home in England. Etowri Eimeo - Town name derived from pastoral run name used by J. Armitage - pastoralist in s, possibly because of his birthplace in Tahiti, claimed to be Eimeo. A River crossing was here and a hotel existed here in the early 's. Erakala - Originally a railway station named by Railways Department, on 12 January using an Aboriginal word, language and dialect not recorded, indicating a flat.

Source: Qld Dept of Natural Resources and Mines Eungella - Derived from pastoral run name first used by Ernest Favenc explorer, journalist and historian, in Julyreportedly an Aboriginal word, language and dialect not recorded, indicating land of cloud. Amhurst purchased the area from Mr. Emilius Hifling in Amhurst was born at FouldenNorfolk, England on 21 September He came to Mackay and developed the sugar plantations on the north side of the Pioneer River named Foulden and Fursden.

He was elected M. He died on 3 January at sea between Fremantle and Colombo of a suspected heart attack. He was buried at sea. Finch-Hatton - Named after the Finch-Hatton brothers who helped open up the land in the area in the late 's. Was originally known as "Hatton" but named changed in early 's to avoid confusion with "Hatton Vale" in the Lockyer Valley in Southern Queensland.

During his first visit to Port Mackay in the 's, Captain Champion placed sheep, goats and rabbits on the island. He also applied for a lease of the place. There is no record of whether he acquired this lease but sometime before the Marine Department had a Mr. Parrott stationed there. He became apprenticed as a painter and decorator and was employed in the shipyards along the Glasgow waterfront.

It was at this time he decided to adopt the middle name of Forgan to distinguish himself from the other many Willie Smiths working in the Clydesdale shipyards. He was inspired to come to Australia by another expatriate Scotsman who became Australian Prime Minister, Andrew Fisher, after hearing him speak in Glasgow in He engaged himself early on in union activities and proceeded to the vice presidency of the Mackay Trades and Labour Council.

In he was elected as the Member for Mackay in the Queensland Parliament, a position he held until retiring from the Parliament in

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