Icelandic Death Quotes

Facts and Observations #1 If people think you’re dishonored, it’s no different from actually having been dishonored, except you still don’t know anything. #2 When you’ve been ruined, there are only two options: death or marriage. #3 Since I am gravely healthy, the first option isn’t likely. #4 On the other hand, ritual self-sacrifice in Iceland cannot be ruled out. #5 Lady Berwick advises marriage and says Lord St. Vincent is “bred to the bill.” Since she once made the same remark about a stud horse she and Lord Berwick bought for their stable, I have to wonder if she’s looked in his mouth. #6 Lord St. Vincent reportedly has a mistress. #7 The word “mistress” sounds like a cross between mistake and mattress. “We’ve

THE GENESIS OF THIS BOOK was a desire to find out what were the effects on society of the most lethal disaster of recorded history—that is to say, of the Black Death of 1348–50, which killed an estimated one third of the population living between India and Iceland.

There is always something pleasantly exciting about death—when it is reasonably far away from you.

Orcas can be spotted from the shores of Seattle, Tacoma, Port Angeles, Bellingham, and the popular San Juan Islands in Washington State; and Vancouver, Victoria, Nanaimo, Campbell River, and other cities in BC. These venues not only offer easy access to the whales, they are scenic and pleasant places to live: Researchers who study orcas tend to gravitate more toward this region than, say, Iceland.

The Icelandic Burial Hymn” I think upon my Savior, I trust His power to keep, His mighty arm enfolds me Awaking and in sleep. Christ is my rock, my courage; Christ is my soul’s true life; And Christ (my still heart knows it) Will bear me through the strife. Thus in Christ’s name I’m living; Thus in Christ’s name I’ll die; I’ll fear not though life’s vigor, From Death’s cold shadow fly. O Grave, where is thy triumph? O Death, where is thy sting? “Come when thou wilt, and welcome!” Secure in Christ I sing.

this only helps dispute the belief that the Black Death was caused by rats. A plague outbreak is always preceded by the presence of a great many dead rats, since they are also susceptible to the disease. Now, unlike in Asia, in Europe there are no plague-resistant rodents that could act as a breeding ground for the disease and a distinct lack of accounts mentioning dead rats in any medieval literature. Also, despite two outbreaks of plague in Iceland in the fifteenth century rats did not settle on the island until much later.

When they finally made it back to England, they didn’t realize they had violated a whole slew of British customs regulations. Kevin and Rick came to work as usual, blissfully unaware of any wrong doing, until customs officials dragged them away and swarmed over their boat searching every nook and cranny for contraband. On another occasion, during a surprise dorm inspection, their rooms were discovered devoid of all beds and other furniture but stacked floor-to ceiling with sheep and horse pelts they had bought in Iceland. They planned to sell the hides for a profit, but the inspection short circuited their scheme.

The child raised for his station, never leaving it, could not be exposed to the disadvantages of another. But given the mobility of human things, given the unsettled and restless spirit of this age which upsets everything in each generation, can one conceive of a method more senseless than raising a child as though he never had to leave his room, as though he were going to be constantly surrounded by his servants? If the unfortunate makes a single step on the earth, if he goes down a single degree, he is lost. This is not teaching him to bear suffering; it is training him to feel it. One thinks only of preserving one’s child. That is not enough. One ought to teach him to preserve himself as a man. to bear the blows of fate, to brave opulence and poverty, to live, if he has to. in freezing Iceland or on Malta’s burning rocks. You may very well take precautions against his dying. He will nevertheless have to die. And though his death were not the product of your efforts, still these efforts would be ill conceived. It is less a question of keeping him from dying than of making him live. To live is not to breathe; it is to act; it is to make use of our organs, our senses, our faculties, of all the parts of ourselves which give us the sentiment of our existence.

This land will kill you, if it can. We Icelanders are forged of different metal from the soft foreigners – even the Barbary pirates did not stay long. Have you ever known a Danish trader to winter here from choice?’ I shrugged. How did this concern me, or the people’s morbid curiosity? ‘We seem strong, Jón, all of us, but we are like grass – we bend so the wind will not break us. You are like the sea: you surge forward again and again. See yourself now. Your parents are dead, your croft is falling apart and your boat is riddled with holes, yet you don’t stop.’ I spread my hands. ‘I don’t want to die.’ ‘You want to live. You want a better life than the one you were given.

Sometimes we woke in the night, huddled against the cold. Then, in the darkness, the world and everything in it became as skinless as water, no boundaries to show where one wave ended and the next began, our bodies like paired oars, each movement driving us further into the unknown. Time and sensation blurred. Tiny moments of golden brilliance, gossamer-thin and stretched to breaking, in a life otherwise steeped in grim shadow. I did not simply hold Pétur in my arms; I embraced him with blood and bone, clasped him with muscle and spirit, everything that I was and hoped to be. God might strike me down, but I felt saved and whole. Afterwards, we fell asleep intertwined. In those last moments of wakefulness, blinking up at the stars, as I sensed Pétur’s sweat cooling on my skin, I felt utterly human and fallen, and utterly content. And in those heat-soaked rags of time, I wished for every mountain in Iceland to shudder down rocks upon us, concealing us for ever from the gaze of the world. If we were ever found, our bodies would be dragged from the rubble together: tangled, knotted – inseparable. But such moments of savage contentment are as fleeting as the reflection of the swelling moon blinking upon the surface of the sea. Only ever minutes old, they dissolve with a passing cloud, or a gust of wind. In every human heart glows a tiny flame of hope that tomorrow will bring a love that might satisfy the smouldering yearning to be known. In some hearts, that fire is greedy and becomes a devouring inferno. It leaves only dead ash and dry dust behind. The wind whirls it into emptiness. But there is such heat while it burns … And the light is infinite.

What are the implications of ethnic identity for multi-racial and multi-ethnic societies? Tatu Vanhanen of the University of Tampere, Finland, has probably researched the effects of ethnic diversity more systematically than anyone else. In a massive, book-length study, he measured ethnic diversity and levels of conflict in 148 countries, and found correlations in the 0.5 to 0.9 range for the two variables, depending on how the variables were defined and measured. Homogeneous countries like Japan and Iceland show very low levels of conflict, while highly diverse countries like Lebanon and Sudan are wracked with strife. Prof. Vanhanen found tension in all multi-ethnic societies: “Interest conflicts between ethnic groups are inevitable because ethnic groups are genetic kinship groups and because the struggle for existence concerns the survival of our own genes through our own and our relatives’ descendants.” Prof. Vanhanen also found that economic and political institutions make no difference; wealthy, democratic countries suffer from sectarian strife as much as poor, authoritarian ones: “Ethnic nepotism belongs to human nature and . . . it is independent from the level of socioeconomic development (modernization) and also from the degree of democratization.” Others have argued that democracy is particularly vulnerable to ethnic tensions while authoritarian regimes like Saddam Hussein’s Iraq or Tito’s Yugoslavia can give the impression of holding it in check. One expert writing in Foreign Affairs explained that for democracy to work “the party or group that loses has to trust the new majority and believe that its basic interests will still be protected and that there is nothing to fear from a change in power.” He wrote that this was much less likely when opposing parties represent different races or ethnicities. The United Nations found that from 1989 to 1992 there were 82 conflicts that had resulted in at least 1,000 deaths each. Of these, no fewer than 79, or 96 percent, were ethnic or religious conflicts that took place within the borders of recognized states. Only three were cross-border conflicts. Wars between nations are usually ethnic conflicts as well. Internal ethnic conflict has very serious consequences. As J. Philippe Rushton has argued, “The politics of ethnic identity are increasingly replacing the politics of class as the major threat to the stability of nations.” One must question the wisdom of then-president Bill Clinton’s explanation for the 1999 NATO bombing of Serbia: “[T]he principle we and our allies have been fighting for in the Balkans is the principle of multi-ethnic, tolerant, inclusive democracy. We have been fighting against the idea that statehood must be based entirely on ethnicity.” That same year, the American supreme commander of NATO, Wesley Clark, was even more direct: “There is no place in modern Europe for ethnically pure states. That’s a 19th century idea and we are trying to transition into the 21st century, and we are going to do it with multi-ethnic states.

Gudrun had a rough time when she got to Florida. Not only did Katina assert her dominance by raking and shoving the newcomer, but SeaWorld began breeding her almost immediately. She was locked in a back pool with Kanduke, who chased her around the tank, trying to penetrate her over and over, and often succeeding. What seemed like serial rape to Jeff produced the birth of Taima, the unpredictable Transient-Icelandic hybrid, in July 1989. Born during a summer storm, her name was a Native American word for 'crash of thunder.' It would prove to be an appropriate moniker.

Norway’s first Christian king was Hákon Aðalsteinsfostri. He grew up and was baptized in England and remained a Christian after he became king of his native pagan country c. 935. According to the scalds, he did not destroy sanctuaries, but he brought priests from England and churches were built in the coastal area of western Norway. Further north and in Tröndelag Christianity did not take root. When Hákon was killed c. 960 he was interred in a mound in traditional pagan fashion; the scald Eyvind described his last great battle, his death and his reception in Valhalla in the poem Hákonarmál. Ironically, this poem about a Christian king gives some of the best information about Odin’s realm of the dead. Olaf Tryggvason became the next Christian king of Norway when he returned home c. 995 with much silver after many years abroad. He had also been baptized in England and brought clerics back with him. A systematic and ruthless process of conversion was initiated in conjunction with efforts to unify the realm. The greatest success was in western and southern Norway and around the year 1000 Olaf was responsible for the conversion of Iceland, probably under threat of reprisals. Shortly after this he was killed in the battle of Svöld. The conversion of Norway was completed during the reign of Olaf Haraldsson. He had also become a Christian on expeditions abroad and his baptism is said to have taken place in Rouen in Normandy. On his return to Norway in 1015 clerics were again in the royal retinue, among them the bishop Grimkel, who helped Olaf mercilessly impose Christianity on the people.

Whatever ill or sorrow the devil may work in the world—and so much he works, Edgar, so much—God takes all and turns it to good. David sinned with the wife of Uriah, and God brought Solomon to the world. The father of all sinned in the garden, and we got Christ. Even Christ—betrayed and killed. But what came of it, Edgar? A way out of death. What

تشمخ الجبال فوق الحياة والموت، وهذه البيوت المتلاصقة على اللسان الساحلي. نحن نعيش في قاع تجويف، يمر الصباح ،يتحول الى مساء، تغمره سكينة العتمة، تتوهج النجوم. نجوم تتألق الى الأبد فوقنا كما لو أن لديها رسالة عاجلة، إنما أي رسالة وممن؟ ماذا تريد منا، او لعل الأهم ربما ،ماذا نريد نحن منها؟

No one can say exactly when the process of combining the different historical, legendary, and mythic elements into a Volsung cycle began, but it was probably at an early date. By the ninth century the legends of the Gothic Jormunrek and those of the destruction of the Burgundians had already been linked in Scandinavia, where the ninth-century “Lay of Ragnar” by the poet Bragi the Old treats both subjects. Bragi’s poem describes a shield on which a picture of the maiming of Jormunrek was either painted or carved and refers to the brothers Hamdir and Sorli from the Gothic section of the saga as “kinsmen of Gjuki,” the Burgundian father of King Gunnar. The “Lay of Ragnar” has other connections with the Volsung legend. The thirteenth-century Icelandic writer Snorri Sturluson identifies the central figure of the lay, whose gift inspired the poem in his honor, with Ragnar Hairy Breeches, a supposed ancestor of the Ynglings, Norway’s royal family. Ragnar’s son-in-law relationship to Sigurd through his marriage to Sigurd’s daughter Aslaug (mentioned earlier in connection with stave church carvings) is reflected in the sequence of texts in the vellum manuscript: The Saga of the Volsungs immediately precedes The Saga of Ragnar Lodbrok. Ragnar’s saga, in turn, is followed by Krákumál (Lay of the Raven), Ragnar’s death poem, in which Ragnar, thrown into the snakepit by the Anglo-Saxon King Ella, boasts that he will die laughing. The Volsung and Ragnar stories are further linked by internal textual references. It is likely that the The Saga of the Volsungs was purposely set first in the manuscript to serve as a prelude to the Ragnar material. The opening section of Ragnar’s saga may originally have been the ending of The Saga of the Volsungs. Just where the division between these two sagas occurs in the manuscript is unclear. Together these narratives chronicle the ancestry of the Ynglings—the legendary line (through Sigurd and Ragnar) and the divine one (through Odin). Such links to Odin, or Wotan, were common among northern dynasties; by tracing their ancestry through Sigurd, later Norwegian kings availed themselves of one of the greatest heroes in northern lore. In so doing, they probably helped to preserve the story for us.” (Jesse Byock)

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What does a ghost have to do with religion?” asked Eyvind. “Death is the other half of life. It happens to everyone. It makes no matter what gods they believe in.

The Vikings would have understood it anyway. They didn't have a word for the prolongation of war long past any rational goal -- they just knew that's what always happened. It's the subject of their longest and greatest saga, the Brennu-njalasaga, or The Saga of Njal Burned Alive. The saga describes a trivial feud in backcountry Iceland that keeps escalating for reasons nobody can understand or resolve until it engulfs the whole of northern Europe. Provocation after fresh provocation, peace conference after failed peace conference, it has its own momentum, like a hurricane of carnage. The wise and farseeing hero Njal, who has never met the original feuders and has no idea what their quarrel was about, ultimately meets his appalling death (the Vikings thought there was nothing worse than being burned alive) as part of a chain of ever-larger catastrophes that he can tell is building but is helpless to stop -- a fate that seems in the end to be as inevitable as it is inexplicable. ... In Njal's saga the war's end comes only through divine intervention; the two leaders of the last feuding factions reconcile after they're both converted to Christianity. They meet by chance in the middle of a blizzard and, as a mutual test of their newfound faith, one wordlessly offers shelter for the night, and the other accepts. As they sit silently in the hall before the fire, neither willing to make any overt sign of peace, they realize that their feud has already ended. It has somehow passed from their world as mysteriously as it came, the way a storm will pass by morning.

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The most obvious explanation for explaining black-white inequality, especially historically, is racism and discrimination. African Americans first arrived in the United States in large numbers in colonial times via the slave trade and were heavily concentrated in southern states, such as South Carolina and Mississippi, where they often worked on plantations. They had few rights and could be bought and sold at will, meaning that families were frequently broken up at the discretion of their owners. Each state had its slave code that regulated the relationship between the slave and owner. The South Carolina slave code, for example, stated, among many provisions, that no slave should be taught to write and that slaves were forbidden to leave the owner’s property unless accompanied by a white person or by permission. Masters who killed their slaves without justification were subject to a fine, but all types of punishments (including those leading to the death of slaves) for infractions were allowed.

Only six? Mon Dieu!’ Cleo ceased her pacing and whirled around to face the two Trackers, eyes narrowed, hands on hips. ‘I suppose this is all rather exciting for the two of you, non?’ Cleo’s usually melodic French accent was growing sharper and sharper in pitch with every word. ‘You…’—she nodded at Moss—‘finally get to see some action! And you…’—she turned her attention to Julian, hazel eyes narrowed—‘I know you loathed Iceland, and poof! here you are, back with your buddy, enjoying the sunshine!’ Julian and Moss exchanged exasperated glances. ‘Meanwhile, all of my hard work is going to waste. Do you know how difficult it is to manipulate a person’s lifeline? Hmm? To set up every single tiny decision and event so that they get to their death at the right time? And so that they die in exactly the right way?’ She glanced from one boy to the other as if daring them to contradict her. ‘There’s a reason we assign natural deaths and accidents to certain people and murders to others! This girl was supposed to die in an accident—now the lifelines of everyone around her have changed. Everything is out of balance.' She threw her hands up. 'Again!

I remember once in the Arctic, when we were attempting to cross the frozen North Atlantic in a small, open rigid inflatable boat (RIB), that I heard that voice very clearly. We had been caught out in a monster, sub-zero, gale-force 8 storm, 400 miles off the coast of Greenland - and we were struggling. We were reduced to a crawl as we battled up and down huge, freezing waves and crashing white water. It felt like only a matter of time before we would be capsized to our deaths in the black and icy sea during this longest of nights. Each time one of us handed over the control of the little boat to another crew member to do their shift at the wheel, we had an especially frightening few minutes as the new helmsman fought to become accustomed to the pitch and character of those freak waves. If ever we were going to be capsized, it was during these change-over times. We got lucky once. We were all thrown off our seats after the RIB had been tossed up and landed on the side of her tubes, only to topple back, by luck, the right way up. We then got lucky a second time in a similar incident. Instinct told me we wouldn’t get so lucky a third time. ‘No more mistakes. Helm this yourself,’ I felt the voice saying to me. As I prepared to hand over to Mick, my old buddy, something deep inside me kept repeating, ‘Just keep helming for a bit longer - see this team through the storm yourself.’ But we had a rota and I also knew we should stick to it. That was the rule. Yet the voice persisted. Eventually I shouted over the wind and spray to Mick that I was going to keep helming. ‘Trust me,’ I told him. Mick then helped me all through that night, pouring Red Bull down my throat as we got thrown left and right, fighting to cling on to the wheel and our seats. By dawn, the seas were easing and by the next evening we could see the distant coast of Iceland ahead. Finally. Afterwards, two of the crew said to me quietly that they had been so terrified to helm that they were praying someone else would do it. I had been exhausted, and logic had said to hand over, but instinct had told me I should keep steering. Deep down I knew that I had been beginning to master how to control the small boat in the chaos of the waves and ice - and that voice told me we might not get a third lucky escape. It was the right call - not an easy one, but a right one. Instinct doesn’t always tell us to choose the easier path, but it will guide you towards the right one.

Once I heard an old woman in Mali utter words that I've treasured like rare pearls: "Never trust a guide to the Sahara. He is like Satan, cursed forever, because the Sahara doesn't like arrogance. Those who claim to know it must expect the inevitable punishment, death from thirst. Modesty is the only language the Sahara understands." A few years ago I met an Icelandic tourist who told me something extraordinary: that fishermen in the region where he lives don't know how to swim, because the safety of a shipwrecked man depends not on knowing how to swim but on obedience, submission, total resignation to the sea. There is no difference between the sea and the Sahara.