
I have read a couple more stories from The Complete Sagas of Icelanders, and I shall describe them for you. These two are not sagas in the proper sense of the word, but Þátturs, a word that more or less means stories or anecdotes. They are generally found as appendages to longer sagas – this particular pair were attached to the last major saga we considered, “Killer-Glum’s Saga.”
The first is “The Tale of Ogmund Bash.” Ogmund is a freedman of Killer-Glum’s. He has prospered better than one would expect, having the resources to buy himself a merchant ship (knarr) for a business voyage to Norway. Freedmen, former slaves, remained in a dependent relationship with their former masters, so he appeals to Killer-Glum for his endorsement, which he receives, and Glum’s son comes along.
Arriving in Norway, Ogmund makes a rookie sailing mistake, entering a harborage at night and colliding with another merchant ship, which sinks. The ship’s owner responds angrily, and their conflict ends with the man boarding Ogmund’s ship and knocking Ogmund senseless with the hammer of his axe. Ogmund takes no action to avenge his honor, so that though he comes home with profit, his reputation is ruined. Killer-Glum cuts off their relationship, saying, in spite of Ogmund’s protestations that he was only trying to protect Killer-Glum’s son “You shouldn’t have considered that… when he didn’t want to himself. It would have seemed worth it to me to have you both dead, provided you’d shown your courage by taking vengeance.”
Ogmund, however, is just biding his time. In a few years he goes back to Norway, encounters King Olaf Trygvesson, and kills the man who humiliated him.
In an odd sequel, a new character introduced into the story, wrongly accused of the killing, flees to Sweden, which is still heathen, and falls in with a priestess of Frey. He accompanies her on her annual rounds, transporting an idol on a wagon. In time the idol gets broken, and Ogmund himself pretends to be the god. He and the woman collect a lot of treasure, and in time she accompanies him back to Norway, where he renews his faith, she converts, and they live happily ever after.
The next Þáttur is “The Tale of Thorvald Tasaldi” (the editors might have done us a favor by informing us what “tasaldi” means. I can’t find it online either). Anyway, Thorvald is the nephew of Killer-Glum, and he also travels to Norway in the time of Olaf Trygvesson. There, as every young Icelander must in every saga, he is met with honor and favor by the king. King Olaf gives him a place at his table between two of his men, one of whom is friendly, the other hostile. The hostile one maneuvers a situation where Thorvald feels obligated to go on the king’s behalf on a mission to try to convert an obstinate, rich heathen. Thorvald goes, accompanied by the friendly table-mate.
On arriving at the rich man’s estate, they find that he has no visible help running his farm – it’s just the farmer and his daughter there. When Thorvald and his friend explain their errand, they end up wrestling with both the father and daughter, but Thorvald prevails because he has heeded a dream he had, telling him to bind a letter containing the names of God onto his chest. So the farmer summons up “those who live in the undercroft” (the elves, the Underground Folk as I call them in my novels) who have been the ones doing the farm work here. Those powerful beings capture them, but the farmer lets them go. They leave, then return, determined to fulfill their mission. They finally succeed, and return to great honor from the king.
My general impression of these stories is that when a man had voyaged to Norway, he was expected to have a fine tale to tell. And when his descendants re-told that story, they were expected to embroider it. The saga accounts of life in a king’s court tend to follow familiar patterns that recur from story to story. The tale of the man masquerading as the god Frey, too, mimics other similar accounts (which likely have some factual basis, as we know such ceremonial circuits were part of the old religion).