- ing, so that Latin, the language of the church, never
got a foothold. It was useless for the monks to try to tell Sagas in Latin, for they found but few readers in that tongue. An important result of this was, that the Saga became the property of the people, and not of the favored few. In the next place, our Norse Icelandic ancestors took a profound delight in poetry and song. The skald sung in the mother-speech, and taking the most of the material for his songs and poems from the old mythological tales, it was necessary to study and become familiar with these, in order that he might be able, on the one hand, to understand the productions of others, and, on the other, to compose songs himself. Among the numerous examples which illustrate how tenaciously the Norsemen clung to their ancient divinities, we may mention the skald Hallfred, who, when he was baptized by the king Olaf Tryggvesson, declared bravely to the king, that he would neither speak ill of the old gods, nor refrain from mentioning them in his songs.
The reason, then, why we cannot present a complete and thoroughly systematic Teutonic or German or English or Danish or Swedish Mythology, is not that these did not at some time exist, but because their records are so defective. Outside of Norway and Iceland, Christianity, together with disregard of past memories, has swept most of the resources, with which to construct them, away from the surface, and there remain only deeply buried ruins, which it is difficult to dig up and still more difficult to polish and adjust into their original symmetrical and comprehensive form after they have been brought to the surface. It is difficult to gather all the scattered and partially decayed bones of the mythological system, and with the breath of human
