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{|width="100%" century the knowledge of the ancient literature and glory of the island began to revive. Foremost in the movement were Arngrím Jónsson (Jonas, 1568-1648), Gudmund Andræ (died 1654), Rúnólf Jónsson (died 1654), Arni Magnússon (Magnæus, died 1730), and Thormód Torfason (1636-1719). The last named, better known under his Latinized name of Torfæus, was especially zealous in his efforts to disseminate a knowledge of the early history of Iceland. In theology, Gudbrand Thorláksson (died 1627), under whose direction the first complete edition of the Icelandic Bible was issued, Bishop Thorlák Skulson, and Jón Vídalin (1666-1720), the author of a popular collection of homilies, were the eminent names; while jurisprudence was rep- resented by Pál Vídalin (1667-1727). But the true revival of letters dates from the middle of the 18th century, and was coincident with the commencement of an increase in population. During the last hundred years no other nation can show so large a proportion of literary men. Finn Jónsson (1704-'89), author of an elaborate ecclesiastical history of the island, which has been continued by Pétur Pétursson (born 1808), Hannes Finsson (1739-'96), Jón Jónsson (1759-1846), and Arni Helgason (born 1777), were eminent theologians. Antiquities, philology, and the old literature have been largely illustrated by Hálfdan Einarson (died 1785), the author of an Icelandic literary history, Björn Haldórsson (died 1794), the compiler of a large Icelandic-Latin lexicon, which was edited by Rask, Jón Olafsson (1731-1811), S. T. Thorlacius (1741-1815), G. J. Thorkelin (1752-1829), Hallgrím Schéving (1781-1861), Finn Magnusson (1781-1847), Konrad Gíslason (born 1808), H. K. Fridriksson (born 1819), Jón Thorkelsson (born 1822), Gunnlaug Thórdarson (died 1861), and by Gudbrand Vigfússon, now (1874) the foremost Icelandic philologist. An elaborate history of the island, in continuation of the Sturlunga saga, has been written by Jón Espólin (1769-1836), while an extensive collection of folk lore has been made by Jón Arnason. The poetical literature of the period has been rendered remarkable by the names of Hallgrim Petursson (1714-'74), the author of the popular passion hymns, Jón Thorláksson (1744-1819), translator of “Paradise Lost,” Bjarni Thorarensen (1786-1841), Jónas Hallgrimsson (1807-'45), Sveinbjörn Egilsson (1791-1852), translator of the Odyssey, Benedikt Gröndal (born 1826), translator of the Iliad, and many others. But the attention of the Icelanders has been largely given to political economy, and the result has been a rapid and marked improvement in the economical condition of the country. Particularly active in this respect have been Jón Eyriksson (1728-'87), Stephán Thórarinsson (1754-1823), Magnus Stephensen (1762-1833), Bjarni Thorsteinsson, Thord Sveinbjarnarson, Baldvín Einarsson (1801-'33), Jón Jónsson
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 * align="center"|ICELAND
 * align="center" width="50%"|ICELAND MOSS
 * } unimportant religious books. In the 17th

(born 1806), Pál Melsted (1791-1861), and Jón Sigurdsson (born 1811), equally noteworthy as an archæologist and statesman. In natural history we find recorded the names of Eggert Olafsson (1726-'68), whose tour through Iceland in company with Bjarni Pálsson is still one of the most interesting works on the subject, O. J. Hjaltalin (1782-1840), Jón Thorsteinsson (1794-1855), and J. J. Hjaltalin (born 1807). Among the younger writers, most of whose political opinions are liberal, are Gísli Brynjúlfsson (born 1827), Jón Thórdarson (born 1819), Magnus Grímsson, Steingrím Thorsteinsson, Sveinn Skúlason, and E. Magnússon, who has published English translations of several old Icelandic works. The series of transactions published by the Lærdoms-lista Félag in the latter part of the 18th century, and the numerous volumes issued within the past 25 years by the Islenzka Bókmenntafélag, or society of literature, are of great value.—The best sources of information in regard to the old literature are Petersen's Bidrag til den oldnordiske literaturs historic (Copenhagen, 1866); Gudbrand Vigfússon's Um tímatal í Islendinga sögum (“On the Chronology of the Sagas of Icelanders,” Kaupmannahöfn, 1855); the introductions to Keyser's “Religion of the Northmen,” translated by Pennock (New York, 1854), to Laing's version of Snorri Sturlason's Heimskringla (London, 1844), and in Dasent's translation of “The Story of Burnt Njal” (London, 1861). The best saga texts are those edited by Munch, Keyser, Unger, and Bugge in Christiania, and by the Arni-Magnæan commission in Copenhagen. A few valuable texts have been published by Möbius and Maurer in Germany, and by the professors in the college at Reykjavik.  ICELAND MOSS (cetraria Islandica, Acharius), a lichen common in the north of Europe and America. It consists of a tuft of deeply divided and dentate-ciliate margined, leaf-like, cartilaginous fronds, flattened out and of a lighter color at their base, but above incurved at their edges, so as to render them channelled; in general color they are of a dark olive brown. The fruit (apothecia) is borne upon the extremities and sides of the broadest branches, and is very broad and flat with elevated borders. This fruitful condition is only to be met with in the alpine regions of our northern mountains; when the plants occur upon the lower hills, and more especially in dry exposed pastures, they are uniformly infertile. It is possible that these last mentioned forms may yet prove to be distinct species; to settle this point, the occurrence of the apothecia is very desirable. A very bitter principle is resident in the alpine forms as well as in the Iceland moss of the shops; but this is almost wanting in the campestral sorts. As an alleviative to pulmonary complaints the Iceland moss is well known; the principal part of the stock used in medicine is brought from Iceland and Norway. After the intense bitterness, which readily