Category Archives: Reading

Authors, Poetry, Reading

What’s in an Oscar?

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Tonight, because such exercises please me, I wish to discuss (which means I write, you read) the history of a name. The name is Oscar. Not a terribly common name, but it shows up now and then in unexpected places. Oscar Madison in The Odd Couple. Eddie Murphy’s character in Beverly Hills Cop. Sylvester Stallone did a film called Oscar. And of course – speaking of films – there’s the famous statuette of the Academy Awards – said to have been informally named by Academy librarian and historian Margaret Herrick, who remarked that it reminded her of her uncle Oscar.

Also Oscar the Grouch.

The book I reviewed yesterday, Armored, featured a Mexican character named Oscar. But I think of it primarily as a Scandinavian name. So I wondered, where did it come from and what does it mean?

My finely honed librarian’s skills led me to an arcane scholarly source known to insiders as Wikipedia. There I learned the story of the name, which is not without points of interest.

What does Oscar mean? It actually comes (purely by chance) from two different languages. In Old English, it means “Spear of the Gods” (cognate with the Norse name Asgeir).

But its modern use springs from Old Irish, where it means “One Who Loves Deer.”

The name was one of those indigenous ones that turned out insufficiently popular to survive the coming of Christianity, with its multitude of saints’ names to hang on babies. So it went out of use and was largely forgotten.

Then along came a man named James MacPherson (1736-1796), a Scottish writer, politician, and all-around scoundrel. Though he sprang from an old Jacobite (Stuart-supporting) family, he jumped wholeheartedly over to the Hanoverians (the English conquerors) and profited thereby. He also participated in the Highland Clearances, evicting poor cotters from their homes so their lands could be repurposed for sheep grazing. Countless Scots were made homeless by this treacherous betrayal of ancient trust.

But McPherson is best remembered for a series of poems called the Ossian Cycle, which he claimed he collected from ancient Scottish lays he learned from simple bards. Most scholars and critics have long agreed that McPherson wrote them himself, throwing in a few borrowings from Scottish and Irish folklore.

Whatever their source, the published poems were a huge success with the reading public. The Romantic Movement was blossoming just then, and people were hungry for tales of high adventure in ancient times – tales that came from somewhere further north than Rome or Athens. I’ve written here before about the popularity of Tegner’s Saga of Frithjof. The Lay of the Nibelungs and the Icelandic sagas were also objects of fascination. The Ossian Cycle fit right in.

Three of the main characters in the Ossian poems are Fingal, the great hero, Ossian, his son, who is supposed to be the poet, and his son Oscar, now dead.

Among McPherson’s many admirers was no less a figure than Napoleon Bonaparte, Emperor of France. He hung the name on his godson, Joseph Bernadotte, son of his marshal Charles Jean Bernadotte. Charles Jean would go on to become king of Sweden (later of Norway too), and Joseph was eventually crowned King Oscar I. Thus did Oscar become a popular name with Scandinavians.

So hail to you, if your name is Oscar. Or if you live in Ossian, Iowa (nice town; I’ ve been there).

Reading, Uncategorized

Kristin Lavransdatter clip

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I think the clip above is not an official trailer for the 1995 Norwegian film, “Kristin Lavransdatter,” directed by Liv Ullman. It’s something somebody put together themselves. But I think it’s nicely done, and it explicates the plot pretty well. I wasn’t over the moon about the film, but this clip pleases me.

Reading

Reading report 2: ‘Kristin Lavransdatter’ (Hubris alert!)

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I proceed with reading Tina Nunnally’s translation of Sigrid Undset’s Kristin Lavransdatter. It’s a very long work, but I’m not going to read the whole trilogy at once. After I’ve finished the current (first) volume, I’ll turn to other things for a while, getting back into my review schedule.

The thing that’s surprised me most, so far, is a subjective response of my own that will probably make me seem pretty arrogant. I believe I could have done a better job on the translation.

This is ridiculous on the face of it – Nunnally is a successful, established literary translator. I’m a low-paid screenplay translator with one large book under my belt, Viking Legacy. And VL has hardly made many waves in the publishing world.

Nevertheless, the conviction has grown on me as I read. I don’t like Tina Nunnally’s approach.

There’s an old proverb I like to quote, Italian or French in origin, I believe – “A translation is like a wife. If she is faithful, she’s probably not beautiful. And if she’s beautiful, she’s probably not faithful.”

Nunnally is a faithful translator.

She seems to be aiming at precise fidelity to the text, as in these sentences: “There is still so much between us, more than if a naked sword had been laid between you and me. Tell me, will you have affection for me after this night is over?”

That’s precisely faithful. But “laid between us” would sing better, and “feel affection for me” is an awkward construction. “Care for me,” or even “like me” would be more natural. I’d have translated it something like one of those.

A work of literature, especially a masterpiece like KL, is more than a series of bald statements. Considerations of pace and tone need to be taken into account. To borrow a term from biblical translating (without taking sides on the biblical issue), I’m an advocate of dynamic equivalence.

It’s good that an uncut version of KL is now available. But I think a more satisfying job could have been done by a more sensitive translator.

I’m available (cough, cough).

Fiction, Reading, Reviews

Reading report: ‘Kristin Lavransdatter,’ by Sigrid Undset

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“It seems to me that the dragon is awfully small,” said Kristin, looking at the image of the saint who was her namesake. “It doesn’t look as if it could swallow up the maiden.”

“And it couldn’t, either,” said Brother Edvin. “It was no bigger than that. Dragons and all other creatures that serve the Devil only seem big as long as we harbor fear within ourselves. But if a person seeks God with such earnestness and desire that he enters into His power, then the power of the Devil at once suffers such a great defeat that his instruments become small and unimportant. Dragons and evil spirits shrink until they are no bigger than goblins and cats and crows. As you can see, the whole mountain that Saint Sunniva was trapped inside is so small that it will fit on the skirt of her cloak.”

Saint Sunniva won’t be familiar to non-Norwegian readers, and not even to most Norwegians if they’re the American kind. She is a legendary saint supposed to have been martyred by Jarl Haakon (whom you’ll remember from The Year of the Warrior and Death’s Doors). She fled into a cave with her companions to avoid falling into Haakon’s hands, and they all died there. Later King Olaf Trygvesson found their uncorrupted bodies and declared their sainthood. I never used the legend in my own books.

I shared with you a special deal on Sigrid Undset’s Kristin Lavransdatter trilogy in the Tina Nunnally translation last month, and now I’ve taken up (re-)reading it myself. I’ve read the trilogy before – twice in the previous English translation and once in the original Norwegian. I should probably read that again, but my second-hand copy’s in very poor condition. And I wanted to try Nunnally – I’ve heard good things about her work.

I admit I approached the book with some degree of reluctance. It’s a fine example of the great Scandinavian tradition of depressing literature (though with the ameliorating influence of Christian faith, which most of the other modern stuff lacks). Kristin is a vivid and fascinating character, mostly respectable by most people’s standards, and always honorable in her own eyes. Yet Undset’s penetrating artistic eye looks deeply into her essential selfishness, which is gradually revealed to Kristin herself through a lifetime of living with consequences.

I’ve often said that Kristin Lavransdatter is an inverted romance novel. The beautiful, willful young girl defies her parents to run off with the dashing knight. But where the romance heroine lives happily ever after, Kristin has to live with her choices. All her chickens come home to roost, one after the other. And yet, the promise of God’s grace never leaves her.

What do I think of Tina Nunnally’s translation? It’s good. I can never read a Norwegian translation (my own included) anymore without quibbling, of course. I sometimes think this one a little too literal, just a little clunky. But I probably need to remove the beam from my own eye before I say that.

The first English translation, done in the 1920s by Charles Archer and J. S. Scott, has been criticized as artificially mannered, featuring deliberate English archaisms that don’t correspond to Undset’s idiomatic Norwegian. I understand the concern, though I can’t help sympathizing a little with Archer and Scott. One of the pleasures, for me, of working with Norwegian is the fact that its diction does have a kind of medieval quality from an English-speaker’s point of view. If I ask, “What means this word?” in English, that’s Renaissance Faire talk, but it’s perfectly grammatical in Norwegian. Getting used to such sentence construction has heavily influenced the way I write my Viking novels. When I think out a sentence in Norwegian, I sound medieval.

But the old translation had other sins, too, I am informed. Certain passages were bowdlerized, and are now restored in this version. (No doubt another, politically correct, bowdlerization is on its way soon, courtesy of Our Betters. So read this one while we enjoy a season of free speech.)

It’s pointless to criticize Kristin Lavransdatter as a work of art. It’s above my pay grade, and I’ve written much about it before. But I recommend it without reservation.

Authors, Reading

Remembering C. S. Lewis’ memory

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As you may recall (though it won’t be on the test), I’m a long-time member of the New York C. S. Lewis Society. I’ve been getting their monthly Bulletin for just as long. But the latest issue (Nov./Dec. 2023) features something novel – my name listed as an attendee in the minutes of a meeting. Being among those present was never convenient for me when they met in person, but since Covid, the meetings have been held on Zoom. The regular meeting date is, unfortunately, a night on which I usually have an obligation, but last June I finally got in, in a virtual manner.

Aside from that momentous development, this latest issue also features a headline article of considerable interest. It’s a reprint of a notable memoir by the late Alastair Fowler, originally published in the Yale Review (October, 2003). Dr. Fowler had C. S. Lewis as his dissertation supervisor while he attended Oxford University, beginning in 1952.

His memoir seems a fairly even-handed one – he clearly liked and admired Lewis very much, but he’s careful to describe his weaknesses, both as a supervisor and as a man, and to include some unsaintly details.

This article is particularly notable, though, as the one that finally exploded the unfortunate theory promoted by the late Kathryn Lindskoog in her 1988 book, The C. S. Lewis Hoax. Ms. Lindskoog insisted that Lewis’ abandoned novel, The Dark Tower, which his secretary Walter Hooper published in the collection, The Dark Tower: and Other Stories, was a counterfeit. She accused Hooper of writing it himself, and passing it off as a Lewis fragment. A lot of heat got generated by this accusation. But Dr. Fowler’s memoir states explicitly: “He showed me several unfinished or abandoned pieces… these included The Dark Tower, and Till We Have Faces. Another fragment, a time travel story, had been aborted after only a few pages.”

The Dark Tower is certainly different from Lewis’ other works, and many readers have found it distasteful. But Lewis wasn’t a one-note author, and he made conscious efforts to avoid that. Till We Have Faces, for instance, is quite unlike anything else he wrote.

There’s also a fascinating section on Lewis’ remarkable powers of memory:

Kenneth Tynan, whom Lewis tutored, tells of a memory game. Tynan had to choose a number from one to forty, for the shelf in Lewis’ library; a number from one to twenty, for the place in this shelf; from one to a hundred, for the page; and from one to twenty-five for the line, which he read aloud. Lewis had then to identify the book and say what the page was about. I can believe this, having seen how rapidly he found passages in his complete Rudyard Kipling or his William Morris.

I’m pretty sure (but here I rely on my own, far less robust, memory) that I read an account elsewhere which exaggerated this feat. That account claimed you could name a book, suggest a page and a line, and Lewis could recite it on the spot, verbatim. That always struck me as implausible, especially as Lewis often misremembers quotations in his letters. Fowler’s version seems far more likely, but still testifies to a remarkable memory.

Membership in the New York C. S. Lewis Society is not expensive, and I’ve always found it rewarding. I might also mention that our friend Dale Nelson adorns many Bulletin issues with his “Jack and the Bookshelf” column. The Society’s web page is here.

Authors, Reading, Religion, Writing

Jordan Peterson and Andrew Klavan, on stories

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I watched this video discussion yesterday, and it had me ready to stand up and cheer. I don’t agree with either of these men entirely (though I respect both immensely), but the essence of their theme is exactly what I’ve had on my mind recently.

In Surprised by Joy, C.S. Lewis remarks that, although he was an atheist as a young man, he found — to his annoyance — that all the writers who really spoke to him believed in God. I think most of the real creativity in art today comes, to some extent, from our side. Some of the best artists don’t even know they’re on the Road yet, but they are.

Fiction, Reading, Reviews

Saga reading report: Tales of Three Thorsteins

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King Olaf Trygvesson, as painted by my friend (okay, my acquaintance) Anders Kvaale Rue. I’ve never asked him why he pictures Olaf with a haircut documented as being popular with Danes.

Tonight, three more tales from The Complete Sagas of Icelanders. Oddly, they’re all about guys named Thorstein. Perhaps the name was a statistical favorite among Icelanders. Or perhaps the name was becoming a go-to for storytellers, like “Jack” in so many British folk tales.

First, there’s “The Tale of Thorstein of the East Fjords.” We’re told that he was “young and fleet of foot,” though those qualities don’t really figure in the story. He is on a pilgrimage to Rome, and while traveling through Norway he comes upon a richly dressed young man defending himself against four attackers. Thorstein decides to intervene and kills three of the attackers. The young man he rescued tells him that once he gets back from Rome, he should go to King Magnus’s (Magnus the Good, I assume) court and see him. Just ask for Styrbjorn. (Styrbjorn was the name of a famous Swedish hero. I don’t know of more than one man who bore that name, and he was long dead by this time.)

One assumes that Thorstein goes to Rome and returns to Norway, though the saga writer fails to mention that. The next scene shows Thorstein showing up at the king’s hall, where he sends a message in, asking for Styrbjorn. All the kings’ men have a good laugh at somebody asking for Styrbjorn (like somebody today asking for Eliot Ness or Frank Sinatra, I suppose), but eventually the king himself silences them, explaining that he himself is this “Styrbjorn.” Thorstein ends up going home to Iceland with a lot of money.

The second tale is “The Tale of Thorstein the Curious.” This Thorstein went to Norway and joined the court of King Harald (Hardrada, I suppose). One day the king assigns him to watch his clothing while he’s taking a bath, and Thorstein can’t resist looking into his bag. There he sees a couple knife handles made from a strange, golden wood. When the king comes out of the bath, he intuits that Thorstein has peeked. Displeased, he demands that Thorstein fulfill a quest or lose his favor. He must fetch the king two more knife handles of the same wood – but he won’t give him a clue as to where such trees grow (considering Harald Hardrada’s history, it might have been anywhere in the Middle East, the Mediterranean, Eastern Europe, or Scandinavia). Thorstein eventually fulfills the quest, but only by way of escaping a giant serpent. In an oddly prosaic epilogue, we’re informed that this Thorstein died with Harald in England.

Finally we encounter “The Tale of Thorstein Shiver.” This Thorstein has joined the household of King Olaf (at first I assumed this would be Saint Olaf, but by the end it’s clear that it’s Olaf Trygvesson). One night the king gives a command (for no apparent reason) that no man is to go out to the privy without a buddy. Thorstein wakes in the middle of the night and is reluctant to wake anyone else, so he sneaks out alone. In the privy he encounters a demon. Then follows a sequence in which he asks the demon three times about which damned souls scream the loudest in Hell. The demon tells him about three famous Nordic heroes, describing their sufferings in the fires of perdition, and (at Thorstein’s request) each time screaming in imitation of that hero. Meanwhile, with each question the demon inches closer to Thorstein. But just before the demon can grab him, the church bells start ringing, and the demon flees back where he came from.

In the morning, the king asks how everyone slept. Thorstein confesses his disobedience, but King Olaf isn’t much bothered over that. He explains that he heard the diabolical screaming, and therefore ordered the bells rung, saving Thorstein from Hell.

There’s an interesting addendum. The king asks Thorstein if he felt frightened at any point, and Thorstein says he doesn’t know what fear feels like, though he shivered a little during the demon’s final scream.

This seems to anticipate a motif we find in several Scandinavian folk tales catalogued in the 19th Century – “The Boy Who Did Not Know Fear.” It seems to me that what we’re observing in these stories is a stage in the evolution of the folk tale – the point where stories are still connected to actual historical figures (likely the storytellers’ ancestors), but are growing increasingly extravagant and fabulous in the process of retelling.

Fiction, Reading, Reviews

Saga reading report: ‘Thorarin Nefjolfsson’s Tale’

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Illustration by Christian Krohg of the tale of Thorarin Nefjolfsson’s foot. This is not the tale we’re considering in this post.

I’ve got another saga tale for you tonight, from The Complete Sagas of Icelanders. This one presented certain problems for me as a reader. In the first place, I found it poorly written (I’m blaming the original saga writer, not the translator) and rather hard to follow (all the saga writers couldn’t be geniuses). Secondly, it told me new things about a character I thought I knew pretty well, which didn’t quite fit my picture of him (can’t have original sources contradicting my assumptions!).

This one is “Thorarin Nefjolfsson’s Tale.” At first glance, anybody fairly familiar with saga literature will assume he knows what the story will be. I recounted it myself, in The Elder King (or was it King of Rogaland? Can’t keep my own books straight). It’s the story of how King Olaf caught a glimpse of Thorarin’s ugly foot in the morning light (illustration above), and bet him that there wasn’t an uglier foot in town. Then how Thorarin showed him an uglier foot, but got suckered anyway. It’s a great story. But this isn’t it.

Or then there’s the story I used for the climax of King of Rogaland, where Thorarin helps Erling Skjalgsson and his son Aslak (I think it was Aslak) to save Asbjorn Seal’s-bane from hanging. Also a great story. But this one isn’t that one either.

The somewhat disjoined story we’re dealing with here starts with Thorarin at the court of King Knut of Denmark (I didn’t know he ever went there), where he makes friends with a fellow named Thorstein. They agree to always stay in the same lodgings whenever they find themselves in the same country. As a result, they eventually join King (Saint) Olaf Haraldsson’s court in Norway together. There they are accused by jealous companions of treason against Olaf, and they have to go through the iron ordeal (which I’ve mentioned a couple times in my books) to prove their good faith. Thorstein turns out to have a miraculous mark on his palm which vindicates them.

I’m not sure what to think about this story. It’s not very plausible in its details, though I suppose it could have a core of fact, plus (as I mentioned) it’s kind of hard to follow.

What bothers me most, though, is the statement at the end that Thorarin died in battle alongside Olaf at Stiklestad. I always imagined Thorarin surviving to old age in Iceland, telling his grandchildren the marvelous stories of his life that eventually would be included in sagas. Also, I find it hard to imagine that Thorarin would have been allowed to stay in Olaf’s court after the fast one he pulled in the matter of Asbjorn Seal’s-bane.

Still, I suppose even a minor saga writer would have information about how Thorarin died. Now I’m hunting for more data, but the internet (even the Norway part of it) doesn’t have much to say.

Fiction, Reading, Reviews

Saga reading report: ‘The Tale of the Story-wise Icelander,’ and ‘Ivar Ingamundarson’s Tale’

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12th Century bust of King Eystein I of Norway.

I have a couple more saga tales for you tonight, and then I expect I’ll be able to do some regular reviews again. I have finished at last the endless book I was reading (which will be reviewed elsewhere) and am back on my usual reading schedule. Except that I’m busy with a couple projects too. And that’s a nice problem to have, especially after this year of idleness and indigence.

Anyway, each of tonight’s two tales from The Complete Sagas of Icelanders is short, but they also offer points of interest.

The first tale is peculiar in that neither the Icelandic hero nor the king he served is mentioned by name. However, it’s not impossible to guess the latter.

“The Tale of the Story-wise Icelander” introduces us to an unnamed young Icelandic man who goes to Norway to serve an unidentified king. When the king asks him what he can offer in return for a place at his table, he says he knows many stories he can tell. Given the chance to “sing” for his supper, he proves to be as good a raconteur as advertised.

However, as Christmas approaches, the king notices that the young man’s spirits are low. The king guesses that he’s run out of stories. The young man admits that he has only one story left to tell, and he’s reluctant to repeat that one. It turns out it’s the story of the king’s own travels. The king says he’s particularly eager to hear this story. The young man may, he says, tell a part of it (serial-wise) every night during the Christmas season, and the king will help him to space the episodes out so they’ll last through the season.

When it’s all over, the young man is reluctant to hear what the king thought of it, but the king tells him he liked it very well. He asks where the young man heard it from, and the young man says he heard it from Halldor Snorrasson.

And that’s how we can figure out who the king is. Your average modern reader won’t know this, but you are fortunate to have me for your guide. For Halldor Snorrasson was a companion to King Harald Hardrada (who keeps turning up in these stories). Moreover, Halldor and Harald parted company under strained circumstances, Halldor not entirely sure Harald wasn’t planning to hang him.

So that’s the first story.

The second story is possibly my favorite saga fragment of them all. It’s a pure human interest story, featuring my favorite Norwegian king – who seems to have invented modern counseling techniques in the 12th Century. King Eystein I was the quieter brother of King Sigurd the Crusader, and left a reputation for kindness and Christian charity.

The story is called “Ivar Ingamundarson’s Tale.” Ivar was a member of King Eystein’s court, a poet and a friend to him. He had a brother who came to join him in Norway, but soon grew jealous of Ivar’s place at court and decided to go home. Ivar asked him to give his love to the girl he hoped to marry in Iceland, but the brother, out of jealousy, courted the girl himself and married her. When Ivar learned this, he was plunged into depression.

King Eystein, noticing this, asked Ivar what he could do to help. He made a number of suggestions – he could introduce him to some nice girls; he could give him property to manage; he could give him money to travel. Ivar isn’t interested in any of these things.

Now read this speech, from King Eystein’s mouth:

“It’s getting difficult for me now because I have tried everything I can think of. There’s only one thing left now and it’s not worth much compared to those which I’ve already offered, and yet one can never tell what’s best. So come and see me every day after the meal when I am not engaged in urgent business and I will chat with you. We’ll talk about this woman in every way you like and we can think of. I’ll make time for this, because it sometimes happens that people can cope more easily with their grief by talking about it. And I’ll also make sure that you never leave my presence without a gift.”

It probably won’t surprise you to learn that this plan worked, and after a time Ivar was his old self again.

Now I ask you – did you expect to find something like that in a 13th Century book?

Fiction, Reading, Reviews

Saga reading report: ‘Hreidar’s Tale’

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Saga illustration of King Magnus the Good.

More saga-licious awesomosity tonight, from The Complete Sagas of Icelanders. This entry is unquestionably a different kind of story – more of a “clever yokel” yarn than an epic of feud and vengeance.

Hreidar, our unlikely Icelandic hero, is (we are told) neither handsome nor intelligent. But he’s tall and strong, and a notably fast runner. He has a brother named Thord, who is good-looking and smart, but very short. They’ve inherited property from their father and are quite well to do – but Hreidar leaves the management of all that to his smarter brother.  He is, however, able to get his way when he wants it, simply because Thord lacks the strength to dominate him physically.

Hreidar decides he wants to accompany Thord on a merchant trip to Norway. He wants to meet Thord’s friend, King Haakon the Good, and to go somewhere where there are a lot of people around. Thord is dubious; he’s pretty sure Hreidar doesn’t know how to act in society – especially in a king’s court. But Hreidar asks him – essentially – “How you gonna stop me?” So Hreidar sails with Thord.

Once in Norway, Hreidar proceeds to act exactly as Thord has feared, but his disingenuous manner amuses Magnus, and he even manages to get himself invited to spend the winter in the king’s court. There he gradually acquires some polish, manages to kill one of the men who serve Magnus’ co-king, Harald Hardrada, and contrives (with the help of his remarkable speed as a runner) to get out of the country with his life and a nice profit.

According to Wikipedia, Hreidar’s Tale is considered by scholars one of the earliest written saga stories. My impression is that it may be based on true events, but probably got heavily embroidered over time. Full text (in a different translation) here.