A Viking merchant. Painting by my friend Anders Kvaale Rue.
Tonight’s reading from The Complete Sagas of Icelanders is a short one, less than two pages long. It’s known as “The Tale of Brand the Generous.” This is a fairly neat little anecdote, so neat as to appear (to this reader) a little implausible.
We encounter here yet another Icelandic merchant who has traveled to Norway. He is known as Brand the Generous. He’s a friend to the skald Thjodolf, who repeatedly praises his generosity (a quality much prized in Norse culture) to King Harald (I assume this is Harald Hardrada).
Harald (who was, according to reports, pretty generous himself when it came to gifts, though stingy with food) gets sick of Thjodolf bragging about Brand all the time, and proposes a test.
First, he asks Thjodolf to go to Brand and demand his cloak on the king’s behalf. Thjodolf goes, and Brand gives up the cloak without a word.
Then the king sends him back to ask for Brand’s gold-inlaid axe. Brand once again surrenders the item, still saying nothing.
Finally, Harald sends Thjodolf back a third time (Thjodolf is sorry by now he brought the whole thing up) and asks for the shirt off Brand’s back. Brand removes the shirt and sends it with him, but rips one sleeve off first.
King Harald is pleased with this response. He says, “This man is both wise and high-minded. It is obvious to me why he tore off the sleeve. He thinks that I have only one arm that always takes and never gives….” Then he sends for Brand, whom he now showers with honors and fine gifts.
I suspect this is more of a fable than a true anecdote – or perhaps it just got polished in retelling. It serves as a practical lesson in etiquette for men in that culture, most especially for merchants, and I imagine that explains its popularity. (It’s found in three saga collections, according to the end note.)
The actual face of King Svein Estridsson of Denmark. Reconstruction by Danish scientists in 1911. Photo credit: Arne Kvitrud.
I’ll probably be reporting on several Icelandic saga tales for a few days now, while I finish reading the long book I’m working on – intended for review elsewhere, no less (!).
Tonight’s offering is one of the more charming tales in The Collected Sagas of Icelanders. I was already pretty familiar with it, as the late Magnus Magnusson included it in his long-ago cassette recording, Tales From Viking Times (no longer available). It’s called “The Tale of Audun From the West Fjords.” This story focuses on good manners and good luck, rather than martial prowess or (apparently) cunning, as a means to get ahead in the world.
Audun is a poor young Icelander who goes to work for a rich merchant in order to make his fortune. After some profitable dealings, he sails to Greenland, where he takes a flyer – he trades in everything he’s earned thus far for the ultimate prestige item – a polar bear. This he determines (for some unexplained reason) to transport as a gift to King Svein Estridsson of Denmark. That’s a big deal, as, at the time, a white bear carried about the same social cachet a Lear Jet does today (though a bear is probably less useful in day to day business).
We are not informed what security measures are required for carrying a live bear on a Viking knarr, but no doubt a muzzle was involved.
His ship puts in in Norway on the way, and Audun takes the bear with him to his rented lodgings (what else could he do?). King Harald Hardrada (cue ominous background music) gets word of the new guy in town with the expensive bear. He summons Audun to see him, and an interesting – indeed, classic – conversation follows.
King Harald first asks (just in case he’s dealing with a moron) whether Audun will give him the bear in return for the price he paid for it. Audun refuses.
Then Harald asks if he’ll sell it for twice what he paid. Again, Audun says no (politely, I have no doubt).
Finally, Harald asks Audun if he’ll make him a gift of the bear. Again, Audun turns him down, explaining that he’s made his mind up to take it to King Svein.
If you sense that this is, for Audun, the most dangerous moment in the story, you’ve learned something of Norse culture. This final bid is in fact the highest of them all. If Audun were to give Harald the bear as a pure gift, Harald would be obligated, under the rules of honor, to reciprocate with an equally generous reward. The reward would have to be as extravagant as a white bear was rare. (This was during the Medieval Warming Period, so no doubt contemporary Al Gores were warning of sea levels rising.)
Audun’s refusal is so audacious that interpreters disagree to this day as to what it signifies. Is Audun just too much the country bumpkin to understand that these kings, Harald and Svein, are mortal enemies, and that denying the bear to Harald in order to give it to Svein is likely to enrage Harald – well-known to be a merciless enemy? Or is he somehow counting on Harald’s sense of honor (a dangerous gamble, considering Harald’s ethics)? One is reminded of yesterday’s story of Thorleif the Earl’s Poet, where Thorleif refused Jarl Haakon in a similar situation and brought doom on himself.
However, Audun has caught Harald on one of his good days, and Harald lets him go, making him promise to come back on his way home and tell him how Svein responded to the gift.
Audun then proceeds to Denmark, where he’s received graciously by King Svein (who looks very good in this story), rewarded with gifts, and made part of his household. Then Svein subsidizes Audun on a pilgrimage to Rome, and in the end (I’m skipping stuff here – Wikipedia gives a synopsis) sends him home with a ship and other treasures. Audun keeps his promise to stop off and see Harald again, and Harald is once again a good sport. Audun goes home rich.
The Tale of Audun From the West Fjords is a delightful story, easy to like. It’s also very revealing about Viking Age values and mores.
My only complaint is the somewhat weak, literal translation used in this collection. Some very vivid dialogue is here rendered flat and bland.
Jarl Haakon, headed back to Norway from Denmark, jettisons a load of Christian priests who were forced on him. Illustration by Christian Krogh from Heimskringla.
Tonight, another report on one of the skalds’ sagas (technically a tale) from The Complete Sagas of Icelanders. “The Tale of Thorleif, the Earl’s Poet” is interesting primarily, I think, because of the picture it provides of its writers and editors. It’s taken from the 14th Century saga collection known as the Flatey Book (of which I’ve written here before). The tale may incorporate genuine old legendary material, but it’s been thoroughly massaged to conform to medieval Christian thinking.
The tale begins with a synopsis, in which the writer makes it extremely clear that (trigger warning!), although this story includes elements of heathen beliefs, magic, and cursing, the ultimate moral is going to be a good one – avoid that stuff or it’ll come back to bite you.
Our hero is Thorleif Asgeirsson, the son of a well-to-do Icelander, who shows early aptitude for poetry. After some preliminary adventures, he gets outlawed (learning magic while a fugitive) and manages to sail for Norway in a merchant ship his father buys for him and stocks with trading goods.
Thorleif arrives in Norway, where he meets the current ruler, Jarl Haakon (whom you may recall from The Year of the Warrior and Death’s Doors), at the wharf. Haakon offers to buy his cargo, but Thorleif prefers to offer his goods on the open market. His blunt refusal offends Haakon, who takes revenge by having his men burn Thorleif’s ship and steal all his goods. Thorleif then flees to King Svein Forkbeard in Denmark, and begins planning his magical revenge, which he achieves finally. However, the ultimate repercussions will bring disaster back on him.
The tale contains snippets of skaldic poetry, which probably indicates some basis in true events. However, the story as we have it is pretty fantastic. It contains, for instance, the old fairy tale motif of someone concealing a bag under his shirt (camouflaged by a false beard in this case), down which he shovels large quantities of food, amazing the spectators with his appetite. This motif is often capped in the fairy tales by the cutting open of the bag, mimicking disembowelment, allowing the hero to fake his own death – but nothing like that happens here.
Another point of interest is a mention of Thorgerd Altar-Bride (Holgabrud), who is identified as Jarl Haakon’s personal patron goddess. I’ve read of Thorgerd (who may be Freya under a different name) elsewhere, but I think this was the first time I’ve come across her in an actual saga story (Snorri never mentions her in Heimskringla). If this were the only source of information about her, I’d wonder if she wasn’t just an authorial invention – but I think she’s mentioned in at least one other place in Flatey Book. Just another indication of how much knowledge has been lost about Viking religion.
Final verdict: “The Tale of Thorleif, the Earl’s Poet” is not a well-told story. And it’s not very plausible as a historical source either. But it does offer some points for the curious to ponder.
Let’s see. Where am I? I did a Zoom interview with a student from the University of Wisconsin-Green Bay this morning. Some kind of history class assignment. She was supposed to speak with a more impressive Viking reenactor, but had to settle for me due to a glitch in the system. It was nice. She was an intelligent young person. Gave me hope.
I’m trying to figure out Adobe Indesign (not Light Desk, as I erroneously termed it last night; I saw the I and D logo in my mind, and they looked like an L and a D, so I vamped). I was referred to a YouTube video for an introduction, but that created as much confusion as it cleared up for me. I bought a book, which I shall try out this evening. I intend to learn this irrational, user-unfriendly mouse maze of an app, or die in the attempt.
Packed for my trip to Brainerd tomorrow. Paid my bills a day early, because I’m flexible that way. Walked to the post office for stamps.
But what shall I blog about? I think, on consideration, that I still have things to say about Story as a key to the universe, as if I didn’t overtalk my intelligence in my previous post on the subject.
Dale Nelson, in commenting on that post, noted that our Lord, when He came to earth, did not come as a philosopher, but as a storyteller. This is an excellent point, one I wish I’d thought of.
So I’ll double down. When God chose to reveal Himself to us in written form, He did not give us a book of systematic theology (I’ve often wished He had, but oddly He did not consult me). Instead, He told us a story.
Wouldn’t it have been a relief if the Bible had begun with The Book of Epistemology? We could have a Book of Trinitarian Doctrine, and a Book of Soteriology, and it would all end up with a Book of Eschatology.
The Quran is kind of like that, as best I understand it, based on my limited examination of the book, though it’s not very organized. The Quran is essentially a book of doctrines and commands. It’s not what you’d call a gripping narrative.
The Bible we’ve been given, however, is a narrative. God chose to tell what is essentially a story. There’s other elements in there – poetry, and law, and wisdom literature, etc. But it’s all set within an epic dramatic narrative. The world is created, Man is created, Man falls, Man runs berserk, God begins calling out a series of individuals, then a family, then a nation, through whom He will – gradually – reveal His purposes for redemption. Finally the Hero – God Himself in human form – appears and – through great sacrifice – undoes the Fall, conquers death and the devil. Finally, we’re given a glimpse of Christ’s ultimate triumph and the eucatastrophe.
A lot of church schism and religious war could have been avoided if we’d had a divine book of unambiguous theology instead of the Bible we got. But God hasn’t chosen to reveal Himself that way, either in His written Word or in His incarnate Word. He seems to prefer stories. And stories tend to be so… ambivalent. The better the story, the harder it is to explain.
During my recent long road trips, I decided to splurge on a couple audio books. Both were by Andrew Klavan – books I’d read before but wanted to revisit. My Minot book was The Truth and the Beauty, Klavan’s manifesto of art-oriented theology. My Green Bay book was The Great Good Thing, his spiritual autobiography.
I found The Great Good Thing easier to grasp. It’s a straight memoir, with its lessons fairly obvious. Great story, too.
But The Truth and Beauty, though fascinating and inspiring, eludes me at some points. Even after two readings, I still have a hard time articulating what the point of the book is. It’s mostly about how the Romantic poets followed their perceptions of beauty, which led them (in some cases not very far) towards the truth of Christianity in a world gone apostate.
But I can’t grasp the nub. I can’t tell you what Klavan is trying to say we need to learn from the Romantic poets.
And it occurs to me that’s the whole mystery of the thing.
Great art generally can’t be reduced to a formula or a moral. It leads you to a place where you confront an idea that is a Person. And persons can’t be defined – not within the limits of human reason. (God can define it all, I have no doubt.)
It’s a little like Zen, where you sit around and meditate until you “get” some irrational concept. I reject Zen, and I reject the irrational too. But the Buddhists have an inkling of some truth there.
Stories can lead us to an encounter with God. Reason can too. But neither the story nor reason automatically produce faith. The faith comes from an encounter with Jesus Christ. That encounter is a miracle; St. Paul knew, and the theologians have agreed, that it’s nothing either our imagination or our reason can produce. It comes from outside. It’s something you receive.
And you can’t always put it into words. You can only tell stories about it.
I look like this, according to legend, when I lecture.
From time to time, events in what’s laughingly known as my working life mean I have to alter my habits on this blog.
Or, to put it less pompously, I’ve got work (some of it even for money) that may – occasionally – keep me from posting here, without notice, for a while.
This Thursday, at 7:00 p.m., for instance, I’ll be speaking on Viking Legacy to Sagatun Lodge of the Sons of Norway, Brainerd, Minnesota. I think they meet at Trinity Lutheran Church, though such information is surprisingly difficult to learn from online sources. (The reason I don’t have the address myself is because someone’s generously taking me to dinner beforehand, and we’ll drive from there. But I think it’s Trinity Lutheran.)
I expect that if you’re in the area you’ll be welcome, even if you’re not a member of the lodge. Or Norwegian. Or all that good-looking.
What else am I doing? Oh yes, I have an agreement to write an article on the new Norwegian Nobel Laureate for Literature, Jon Fosse. It’s for a periodical which I will not name at this point, in case they don’t want to be publicly associated with me. But I have to read Fosse’s Septology, which is a very long book. I have no idea what I’ll blog about while I’m working my way through that unusual (but fascinating) work. We’ll see.
Also, I have to learn how to use Adobe Live Desk so I can produce a newsletter for the Valdres Samband’s (an organization of descendants of immigrants from the Norwegian region of Valdres) newsletter. Also a paying job.
And I have some translation to do for the Georg Sverdrup Society. They don’t pay money, but I think I go to Hell if I don’t deliver.
I’ve been loafing all summer, trying to drum up work, and now the stuff is falling on my head in the manner of Burt Bacharach’s raindrops. I just translated 11 pages of Norwegian for an author on a two-day deadline, and I got paid for that too.
And someday, like King Arthur, the script translation work may return from Avalon.
In his 1912 book about books and bookselling, Joseph Shaylor repeats a story about bookdealer in Barcelona who had particular methods for maintaining his inventory. “Don Vincent, . . . on his own confession was arraigned for the murder of customers who had bought from him rare and precious editions which he thus recovered, and on more than one occasion ‘set fire to the house of a rival, so that in the confusion he could secure some unique rarity of which he could not otherwise have been possessed.'”
He said there was another collector who bought a rare book at a high price. When someone suggested he bought the book in order to reprint it, the collector said, “Heaven forbid! If I were to, it would no longer be scarce and would therefore be valueless; besides, I doubt if the volume is worth re-printing.”
Friends, if you feel the temptation to do something like this, get help. Don’t live with the shame of bibliomania alone. Share it with others.
Religion: A year ago today, “22-year-old Mahsa Amini died after being arrested by Iran’s morality police for wearing her hijab ‘improperly’.” Now, millions of Iranian women reportedly refuse to wear a hijab in public.
Today, I’m reading a book I’m enjoying very much. Actually I’m re-reading it – it’s an old favorite. I hope to review it tomorrow.
How’s the writing going? Not bad. Today I got back to laying down text, after several days doing research on Caithness and Orkney, where my characters are bound. I reached 50,000 words, which is half the length I’ve imagined for the book. So that’s on course.
Also, I finished revisions on a magazine article I was commissioned to do. This means, I’m reasonably sure, that I’ll have some money coming in at some point. Also a good thing.
Above, a nice YouTube video I found, on the Library of Alexandria. I remember a teacher in high school telling us about the great tragedy of its loss. According to this presentation, that’s all been overblown. Often by people who have have axes to grind (even some axes I grind myself now and then). But there’s less there than meets the eye, it would appear. No doubt much knowledge has been lost through the centuries, but the cataclysmic holocaust at Alexandria seems to be scholarly folklore.
It’s kind of comforting to know that scholars have their popular fallacies too.
St. Magnus’ Kirk on Birsay, believed to be the site of the old Christ Church, where Jarl Thorfinn was buried. Photo credit: Chris Downer. Creative Commons license, Wikimedia.
When I wrote last night’s review of Orkneyinga Saga, I’d intended to mention one more thing, but I find I overlooked it. It’s not crucial to appreciating the book. Just an interesting point.
The saga includes one of the earliest references I’m aware of to a Freudian Slip. Not as such, of course. But I hadn’t been aware that the Vikings found such slips of the tongue as significant as psychologists do – only in a different way. Where we look for the voice of the subconscious, the Vikings looked for Fate.
The passage concerns the death of Jarl Ragnvald Brusesson, rival to Jarl Thorfinn the Mighty. He and his men had burned Jarl Thorfinn and his men in his house – or so he believed – and now he has traveled to the island of Papa Stronsay to collect malt for the Christmas ale. As they’re sitting around a hearth fire in a house there, someone mentions that more wood is needed for the fire.
Then the Earl made a slip of the tongue and this is what he said: ‘We shall have aged enough when this fire burns out.’ What he meant to say was that they would have baked enough. He realized his mistake immediately.
‘I’ve never made a slip of the tongue before,’ he said, ‘and now I remember what my foster-father King Olaf said at Stiklestad when I pointed out a mistake of his, that I’d not have long to live if ever my own tongue made a slip. Perhaps my uncle Thorfinn is still alive after all.’
Immediately thereafter the house is attacked by Jarl Thorfinn (who had indeed survived), and Ragnvald and all his men are killed.
I take this to indicate that there must have been some superstition about slips of the tongue being portents of death. It’s reminiscent of their belief in the “fetch,” the separate soul. When you see your fetch, it’s a sign you’re soon to die. It may be that the fetch also speaks audibly through slips of the tongue.
Or, it might just be an isolated anecdote about St. Olaf’s powers of prophecy.
Ragnvald, by the way, was the man who had saved King Harald Hardrada’s life after the Battle of Stiklestad, carrying the wounded 16-year-old prince off the battlefield and getting him safely away to Russia. Harald was now king of Norway, and Thorfinn’s overlord. Nevertheless, when Thorfinn went to Harald in Norway to explain it all, Harald was not greatly upset, and let him off lightly.
It seems he recognized a kindred spirit when he encountered him.
Yesterday I reviewed a mystery novel by Peter Rowlands. I praised the prose, but thought the plotting and characterization below par. Still, I bought the next book – which I’ll review, I imagine, tomorrow. Tonight I want to comment on something that struck me as I read that second book.
Author Rowlands, as I see it, is still learning the craft of storytelling – as am I, to be honest. One weakness in this book is his overuse of plain luck in order to get the hero out of trouble. On two occasions in this story (so far) his hero has been at the mercy of genuine murderers, but has been saved by the timely appearance of chance passersby.
This is one of the big problems with that species of hero I might call “the helpless hero.” In some ways it’s a great strategy to make your hero an ordinary guy (or gal) with no particular skills or experience with violence. It raises the dramatic tension nicely. The reader identifies with the character and thinks, “What would I do in a situation like that? Could I survive?” (Honest answer: probably not.)
But that’s also the problem. How does he survive? Your James Bonds and Orphan X’s possess training and well-honed instincts for self-defense and survival. But your helpless hero twists in the wind. Rowlands chose to solve that problem, in this book, by resorting to dumb luck twice. My own rule, in reading and writing, is, one dumb luck escape per customer, per story. Any more than that is pushing credibility. Real life offers numerous instances of repeated lucky breaks – and unlucky breaks. But fiction isn’t as strange as truth. You can’t push your reader’s credulity. He paid good money for this book (unless, like me, he takes advantage of free promotional offers).
One work-around that’s become popular – and I’ve commented on it more than once in reviews – is bringing in what I jokingly call “the psycho killer friend.” He doesn’t actually need to be a psycho killer, of course. Probably better if he’s not, come to think of it. But he needs to be physically strong and skilled in fighting. It helps if he’s ruthless too, and condescending about the hero’s moral scruples. At some point in the past, your hero will have pulled a thorn from his paw or something, earning his undying loyalty. This PKF can be on call for those times when your hero knows he’s going somewhere dangerous. He might even be savvy enough to shadow your hero on his own initiative, when his experience tells him his friend is being foolhardy. A nice twist can be introduced if you remove the PKF’s protection as you’re building up to the final confrontation, forcing your hero to work without a net. (Best not to save your one budgeted lucky break for the climax, though. The effect of that is kind of anticlimactic.)
Another acceptable solution is to have the authorities (usually the police) secretly keeping tabs on your hero, ready to appear, like the US Cavalry, in the nick of time, to the hero’s (and hopefully the reader’s) surprise.
There’s a sort of a book review hidden in this rambling post, somewhere further on, but to start with I just want to bellyache a little about how much I’m suffering my art. Which is writing novels, in case you’ve forgotten due to all the time I take between publications.
I’m happy to say that, to my own surprise, I’ve been keeping up my new regimen of getting up at 6:30 a.m. to write. My goal, nothing superhuman, is 1,000 words a day, and most days I do at least that much.
But right now I’ve been slowed down a little. From time to time my story runs up against actual historical events and real locations, and that calls for research. Stuck in the 20th Century though I am in spirit, I have to admit that the internet provides opportunities that weren’t available back when I wrote The Year of the Warrior (which, if you don’t recall, was only about twenty years after the events in the story).
My challenge is to describe a voyage by Erling Skjalgsson, under the leadership of King Knut of Denmark/England, to the Baltic Sea to attack King Olaf Haraldsson (St. Olaf) of Norway. I have to get them through the Skagerrak and the Kattegat, the entrances to the Baltic, and into the Limfjord, where the saga says Knut gathered his fleet. And then over to present-day Sweden (the border of Skåne, which was Danish at the time) to fight the Battle of Helge å (Holy River). There Olaf pulls off a clever (but slightly confusing) stratagem that I’ll have to work out too. I might mention that historians disagree about the actual location of the battle – there are two Holy Rivers in Sweden, and a third site has also been proposed (purely, I think, out of meanness). I believe I’m going to stay with the traditional site unless somebody makes a strong argument to change my mind.
Anyway, the great thing I’ve “discovered” (and by discovered I mean figured out long after all the other writers did) is YouTube videos. The best resource I found is a series of videos called Sailing Magic Carpet (Episode 1 above), produced by a young couple (I think they might actually be married, which is nice) taking a sailboat into the Baltic. They sail the Limfjord the wrong way for my purposes (it had no western mouth during the Viking Age), but they still provide a lot of vicarious experience with sailing conditions and topography. Unfortunately, they sail up the wrong coast of Sweden for my purposes, but still the videos were useful.
They also recommended a book called Seraffyn’s European Adventure, by Lin and Larry Pardey. This book describes a similar voyage made back in the late 1970s by the Pardeys, in a pilot boat built by Larry himself. Lin was a very good writer, and she does an excellent job describing a simpler – but more dangerous – voyage, back before satellite navigation. Recommended.
I think I may be able to get back to 1,000 words a day tomorrow.
