Another Icelandic saga, read by me in The Complete Sagas of Icelanders. (Unfortunately, I can’t find another translation in print anywhere.) I’m reading through a section of skald’s sagas, from which you may infer that The Saga of Hallfred the Troublesome Skald is another story of a poet.
Hallfred’s Saga bears some (actually a lot of) similarity to Kormak’s Saga, the subject of my last saga review. Like Kormak, Hallfred falls in love with a girl at home in Iceland, fails to show up for their wedding, and harasses any other suitors who appear. Also like Kormak, he sails abroad to make his fortune as a Viking.
But this is where his story distinguishes itself. Hallfred ends up at the court of King Olaf Trygvesson (whom you may remember from my novel, The Year of the Warrior). Hallfred seems to be a predecessor to every song writer who ever nagged record producers in Nashville or Las Angeles. The king has other things on his mind than listening to songs, but he finally agrees to give Hallfred a hearing, calling him a “troublesome skald” (vandræðaskáld). In the event the song pleases Olaf, who accepts Hallfred as one of his court poets.
But this happens at the peak of Olaf’s evangelistic zeal. Receiving the king’s offer (actually a threat) of baptism, Hallfred makes a counterproposal. He wants Olaf himself to be his godfather, a singular honor. Like a squeaky wheel, Hallfred gets what he wants. But his relationship with the king is an uneven one. He seems to have trouble getting the swing of Christianity. He falls out of favor when he invokes the old gods or falls into heathen customs. Then the king sets him to various tasks to regain favor, opening up opportunities for the kinds of adventures that always show up in sagas.
Although Hallfred’s saga is not one of the best in terms of its artistry, it is interesting for the picture it gives of the religious transition in Iceland in the 11th Century. As compared to Kormak’s Saga, one senses the pressure of the new faith as it alters people’s mores. Hallfred’s attentions to another man’s wife are treated more seriously here, less as merry pranks, and his family urges him to let it all go. In the end even Hallfred decides to leave the woman’s husband alone.
One of the saga’s main weaknesses is that, although it’s based on Hallfred’s own poems, the saga writer appears to often misunderstand them. Poetic allusions (always very thick in Viking poetry) are mistaken for statements of fact. Thus, a man uses a heathen sacrificial trough as a weapon, highly unlikely in real life. Or Kormak’s great enemy is named “Gris,” which means pig. I would suspect that’s an insulting name Hallfred bestowed on him, rather than the name he actually carried. (Pigs enjoyed higher status among the Vikings than they do with us, but I’ve never heard of any Viking actually named “Pig.”)
In short, The Saga of Hallfred the Troublesome Skald is a flawed saga which contains, nonetheless, numerous points of interest for the saga enthusiast.
Fascinating to think how the Christened poet may ‘address’ the use of old features of poetry in the new circumstances, not least for new matters. I wonder how much something like this is in the background of Tolkien’s attention to different Old English Christian poets’ use of old ‘heroic’ features?
The missionary teaching was fairly crude in itself. The Christ of the missionaries was not a suffering servant or an atoning sacrifice, but a triumphant king. The crucifixion was a battle against the devil, which Christ gloriously won. The saints (I apologize to our Catholic readers, but I believe this to be true) easily filled the roles of the many minor gods. This was all part of the Augustinian missionary strategy of adapting the faith to the local culture, and overall I approve.