Tag Archives: Icelandic sagas

Snorri’s place

Tonight, in the absence of any ideas from my corner, here’s a short video from the great Jackson Crawford, filmed at Reykholt, the home of Snorri Sturlusson, the great Icelandic saga author, poet, and chieftain. Crawford explains some things about Snorri’s life. And death. Which happened right there. That pool is geothermally heated, by the way.

Have a good weekend.

‘The Saga of Gunnlaug Serpent-Tongue’

In those days, the language in England was the same as that spoken in Norway and Denmark, but there was a change of language when William the Bastard conquered England.

The passage above (whose historical truth is disputed by some scholars) represents one of the moments of particular historical interest in The Saga of Gunnlaug Serpent-Tongue, a saga which is not particularly notable in terms of artistry (in my opinion, though saga scholars rate it one of the best – no doubt for reasons readers in translation, like me, can’t well appreciate).

Most of us are familiar with the character Grima Wormtongue in Tolkien’s Lord of the Rings. This saga would seem to be the source of that name, since the word “orm,” common (I think) both to Old Norse and Old English, can mean worm, serpent, or dragon. However, in the saga, no moral judgment is implied by the name. I wish some information were provided as to why the nickname was bestowed in the first place, but all we’re told is that our Gunnlaug was named after an ancestor called the same thing. I assume it could mean something like “smooth-tongue,” or even “shrewd tongue,” since dragons were thought to be very crafty.

As one reads Gunnlaug’s Saga in The Complete Sagas of Icelanders, as I am (or in the book I’m pushing in this review, the Penguin Collection, Sagas of Warrior Poets), along with other sagas about skalds, one can’t help noticing similarities. Not little similarities in style or theme, but great big similarities that look more like plagiarism. It would appear that when a saga writer wished to write the saga of a skald, he had a ready-made template to follow, and most of them did just that. This increases my respect for the author of Egil Skallagrimsson’s saga (very likely Snorri Sturlusson), for resisting that temptation.

The story goes as prescribed – Gunnlaug Illugasson is tall, handsome, and a fine warrior and poet from his youth. He wants to go abroad as a merchant, but persuades his father to arrange his betrothal to a girl named Helga. The contract calls for her to wait for him three years. At the court of Jarl Eirik in Norway (who’s mentioned, but doesn’t appear as a character, in a couple of my novels) he encounters his rival Ravn. Again following the formula, the two men are polite to one another before the ruler, but privately come to hate each other. Gunnlaug stays abroad past the deadline prescribed in the marriage contract, and Ravn rushes home to claim Helga – who bitterly resents it. The saga departs from the script a bit when the first fight between the two men turns into a general melee which ends with everybody but the principals getting killed. This calamity, the saga writer informs us, is the reason why dueling was abolished in Iceland.

Both men agree to go back to Norway and fight there, but (for some reason) Gunnlaug delays for some time before finally meeting Ravn in a duel fatal to them both. The saga ends with a touching coda telling how Helga mourned Gunnlaug the rest of her life, even though married to a third suitor.

I found Gunnlaug’s Saga a bit of a disappointment, and not only for its boilerplate quality. The main obvious failing in the narrative (in my view) was the omission of a martial resume for the hero. The usual pattern is to tell how he fights in wars for his lord or lords, becoming a formidable fighting man. Gunnlaug fights only one duel in the course of his travels, with a berserker – and he wins that not by skill but by overcoming magic. I felt this was a critical failure in character development.

However, the pathos of the ending was pretty moving.

‘The Saga of Bjorn, Champion of the Hitardal People’

I’m assuming very few of you are going to go out and buy The Complete Sagas of Icelanders, but I continue with my reading reports as I work my way through the volumes. I’m still on the poets’ sagas, and it occurred to me (and I should have remembered this) that most of the big ones are included in the Penguin volume, Sagas of Warrior-Poets. And the translations there are perfectly good.

My latest saga is the Saga of Bjorn, Champion of the Hitardal People. We have only an imperfect text for this one, since the first five chapters have been lost, as well as a page and a half out of the middle. The missing first chapters are fairly adequately supplied by text from a shorter version included in the Separate Saga of Saint Olaf by Snorri Sturlusson. About the second lacuna nothing can be done. But enough remains to provide an interesting tale. Scholars believe this to be one of the earlier sagas to be written down.

Bjorn Arngeirsson’s story begins in a way reminiscent of Laxdalasaga. Bjorn goes out into the world to make his fortune, but not before he and his father arrange his marriage to the lovely Oddny. The agreement is that he must come back to Iceland before five years have passed, or else the deal is canceled. Bjorn goes out and has adventures, including fighting a duel on behalf of King Valdemar (Vladimir) of Kiev, which earns him the tile of “Champion.” But he suffers a wound that prevents his returning home as soon as he’d like. Meanwhile his childhood enemy, another poet named Thord Kolbeinsson, travels back to Iceland and reports that Bjorn is dead. Thord then takes Oddny for his own wife.

Once Bjorn returns, a long succession of mutual offenses follow. Aside from personal hatred, one suspects an element of professional jealousy – the way the saga tells it, Bjorn is superior both as a man and as an artist, and Thord can’t forgive that. However, I imagine the story could be told just as well from the other point of view. Unlike the Saga of Hallfred, the last one I reviewed, Christianity seems to have little influence on this cycle of violence. People try to make peace, but these two men share an implacable hate.

There are interesting elements from the historian’s point of view. Bjorn, knowing that Thord has been at King (Saint) Olav’s court and will have slandered him, goes personally to set the record straight – showing considerable courage. (Olav acts just as I portray him in my novels, urging Bjorn to give up Viking raiding as an un-Christian activity.) There’s an interesting scene involving baths – the saga says that baths in tubs are “the only kind” that were available in Norway at the time. I assume the reference is to the custom of sauna bathing in Iceland (where thermal springs are plentiful). I’d always thought the Norwegians took steam baths too – but I’m not sure this saga can be trusted on historical details. The bath scene involves the wearing of garters by men, a subject of some contention among reenactors. It ends with Bjorn in possession of one of Saint Olaf’s own garters, which in time will become part of the bishop’s regalia in Iceland. Descriptions of shields in a battle scene are clearly anachronistic – the writer assumes a shield with arm straps and a point, which weren’t commonly in use at the time of these events.

Another interesting point comes up when the men are gathered at the Thing to work out a legal settlement between Bjorn and Thord. They actually go to the trouble of making up competing lists of all the lampoons each man has written about the other. When it’s found that Thord has written one fewer, he’s allowed to compose another on the spot so that they’ll balance.

A matter that’s mentioned, but rather underplayed in the saga, is the question of who is the actual father of Thord’s son Kolli. If I’m not mistaken, I I believe this is given more attention in Laxdala Saga (and in my novel West Oversea.)

The Saga of Bjorn, Champion of the Hitardal People is a flawed and somewhat artless story, but of considerable interest to the saga scholar.

‘The Saga of Hallfred the Troublesome Skald’

A scene from a production of “Hallfred Vandraadeskald” presented by the Norwegian National Theater in 1908. Photo property of Nationalteatret.

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.

‘Kormak’s Saga’

Kormak, as this old illustration shows, was not shy about public displays of affection, even with married women.

When the brothers put out from their place of anchorage, a walrus surfaced beside the ship. Kormak fired a weighted staff at it, hitting the animal, so that it sank. People thought they recognized Thorveig’s eyes when they saw it. The animal did not surface from then on; and it was reported of Thorveig that she was dangerously ill, and people say that she died as a result.

When we think of troubled poets today, we tend to imagine languid aesthetes wasting away with alcoholism or drug addiction. Troubled poets in the Viking Age seem to have been rather different sorts – pugnacious types and psychopathic killers. We discussed the greatest of them, Egil Skallagrimsson, a little while back. Today our topic is a lesser poet in a lesser saga, Kormak’s Saga, as published in The Complete Sagas of Icelanders, but available in other formats as well.

Kormak’s name, I might mention, is the same as the Irish name Cormac. This is yet another testimony to the heavy infusion of Irish and Scottish elements into Icelandic society and culture (the same is true of the saga hero Njal’s name, which is the Irish Niel). Like Egil, Kormak is big and strong, though less ugly.

Kormak first notices Steingerd Thorkelsdatter of Tunga when he catches a glimpse of her foot through a doorway. Immediately he dedicates a poem to the foot, and when he sees the rest of the girl he’s not disappointed. He pursues her, and their marriage is arranged. However, when the wedding day occurs, he doesn’t show up. Yet when her family tries to marry her off to other men, Kormak routinely makes war on them – in some cases killing them. This behavior looks like prolonged adolescence and fear of commitment to the modern reader, but the saga explains it as the consequence of a witch’s curse. One looks in vain here for the kind of psychological insight we find in Egil’s Saga.

The most interesting character in the saga, in fact, is not Kormak himself but Bersi the Duelist, who dominates the middle part of the story. Though a famous man-killer, he’s far more sympathetic than Kormak, something like the Old Gunfighter trope in Western movies.

Kormak’s Saga is believed to be one of the oldest ones that’s been preserved, but that’s no guarantee of artistic quality. The episodes in the story appear to have been reconstructed (rather freely) from hints in the poems the hero left behind. And the hints look very much as if they’ve been misinterpreted a fair amount of time. Many of the incidents, frankly, make little sense.

Kormak’s Saga is interesting for its age, and also – in particular – for accounts of dueling customs in the Viking Age. As a piece of art, it’s fairly middling.

I should mention that a couple of Kormak’s love poems include pretty explicit descriptions of sexual organs.

Egil’s Saga: On the ground

In the video above, Dr. Matthew Roby discusses Egil’s Saga (which I reviewed the other day), filming at some of the precise Icelandic sites where the action occurred. I found it atmospheric and fascinating.

I was also interested to note that the large blue book from which he reads Egil’s poem to his dead son is the very volume I’ve been reading myself (thanks to Dale Nelson’s generosity) from The Complete Sagas of Icelanders.

‘Eirik the Red’s Saga,’ and ‘The Saga of the Greenlanders,’ from ‘The Complete Sagas of Icelanders’

One morning Karlsefni’s men saw something shiny above a clearing in the trees, and they called out. It moved and proved to be a one-legged creature which darted down to where the ship lay tied. Thorvald, Eirik the Red’s son, was at the helm and the one-legged man shot an arrow into his intestine. Thorvald drew the arrow out and spoke: “Fat paunch that was. We’ve found a land of fine resources, though we’ll hardly enjoy much of them.” Thorvald died from the wound shortly after. The one-legged man then ran off back north. They pursued him and caught glimpses of him now and then. He then fled into a cove and they turned back. (Eirik the Red’s Saga)

I hope I don’t cause any embarrassment when I publicly thank my friend (and our frequent commenter) Dale Nelson, formerly of Mayville State University in North Dakota, for these books. Along with his wife Dorothea, Dale has gifted me – entirely to my surprise – with the full, boxed set of The Complete Sagas of Icelanders. It’s published by Leifur Eiriksson Publishing in Reykjavik, and is a collection of brand-new scholarly translations, carefully selected and edited by a team of scholars.

When you read the title, The Complete Sagas of Icelanders, you’ll probably assume, as I did, that this is a collection of all the Icelandic sagas. Once I’d read the introductions (there are several) I realized that that would involve a very large collection indeed. It would have to include legendary sagas of pre-historic legends, as well as later sagas about bishops, saints and courtly love. What the editors here mean by “the sagas of Icelanders” is in fact the classic sagas – the tales of the Icelandic settlers, heroes, and feuding in the Viking Age.

Just my meat, in fact. I have a good number of saga translations in my library already, but this collection gives me a set of uniformly high-quality translations living up to the latest standards of criticism. I’m delighted to have it.

In this post I’ll review the first two translations in the first volume – Eirik the Red’s Saga and The Saga of the Greenlanders.

These two sagas are (as the editors freely confess) not the best, considered purely as texts. What we have is two different accounts based on the same original events, but developed into two highly divergent narratives. (This is embarrassing, I must admit, for someone like me who spends a lot of time defending the use of sagas as historical sources. But nobody’s saying the saga texts didn’t suffer alteration with time – only that they contain useful information, which certainly remains true even of the Vinland sagas. We’ve got an archaeological dig in Newfoundland to prove it.)

Generalizing a great deal, I can say that Eirik the Red’s Saga (I should mention that the editors here have chosen a different manuscript source from most previous translations, so this version is a little different from other published editions) describes Leif Eiriksson discovering Vinland (America) by accident, blown off course in a storm while sailing to Greenland from Norway. Later the focus switches to Thorfinn Karlsefni the Icelander, and his wife Gudrid.

The Saga of the Greenlanders, on the other hand, attributes the first sighting of land in Vinland to Bjarni Herjolfsson, who is similarly blown off course, but never touches land. Leif later buys his ship and makes a voyage of exploration, followed by two of his brothers, and Thorfinn Karlsefni, and finally his sanguine sister Freydis.

When I was young, most historians considered The Saga of the Greenlanders earlier and more reliable than Eirik the Red’s Saga. Today I’m given to understand that historians consider both of them useful in parts. Both, it must be admitted, are also garbled in places, and contain preposterous elements.

What they have in common, it seems to me, is the fact that the story of Vinland is in a way secondary. The discovery is recounted, not primarily for its importance as a watershed historical event, but as a family achievement.

What lies behind both versions (it seems to this reader) is the fact that it was written by, and for, the descendants of the married couple Thorfinn Karlsefni and Gudrid the Far-Traveled. Both narratives mention (as briefly as possible) the fact that Gudrid was descended from slaves. This was embarrassing in that culture – though pretty common in Icelandic society, many of whose Norse pioneers had married slave women. Great pains are taken in both versions to explain to the reader that, in spite of her low birth, Gudrid was recognized as a remarkable person very early in her life. Then we are told of her many adventures, culminating in her pilgrimage to Rome late in life and her death as an anchoress, a highly respected woman.

This professional translator finds no fault in the translation here. I’m not qualified to judge how well the Icelandic text is interpreted, but I know a clunky translation when I see one, and these two are very good, very smooth. I might also mention that the physical volumes are sturdily bound in signatures between handsome leather-covered boards, and the text, printed on heavy, acid-free paper, is in a highly readable font.

(One point that amused me is that, though the publisher uses Icelandic spelling in calling itself Leifur Eiriksson Publishing, the translators chose to use the more familiar form of “Leif” in the text.)

The Complete Sagas of Icelanders is an expensive set, but if you can afford it, I recommend it highly.

Rite of Spring

Today was one of those deceptive, insidious March days in Minneapolis, when the sun shines bright, the temperature soars into the upper 30s, the snow tries to melt, and all nature smiles. It’s false, that smile, hiding ample devious malignancy for a dozen bad dames in hard-boiled mysteries. She’s a beautiful dame, with classic lines that never go out of style, but she has a gun in her garter, a stiletto up her sleeve, and her ring holds a secret compartment containing a rare Middle Eastern poison, undetectable by modern science.

In other words, it’s March in Minnesota, and we’re gonna have at least one more blizzard. But the dame was lookin’ good today, and you might as well enjoy her beauty before she shivs you in the ribs.

I left the cocoon of Blithering Heights to journey out to the mean streets of Minneapolis. There’s a big church near Franklin Avenue known as Mindekirken (Memorial Church). It’s your one option if you want to attend a Lutheran church service in Norwegian in this city. It also serves as a sort of Norwegian cultural center.

Every Tuesday Mindekirken hosts an open house, with a nice Norwegian-style lunch and an invited speaker. Today that speaker was Your Ob’t. Servant. I spoke about the Icelandic Sagas, and they let me sell books afterwards. (Yes, I know today was Monday, not Tuesday. Just for this week, they had to move the event because of the primary elections tomorrow. The church, I assume, is a polling place.)

It went well. Turnout was good. Some audiences are better than others. This audience, though mostly made up of people (even) older than me, was sharp and appreciative. They laughed loudly at the story of “Thorarin’s Toe” from Heimskringla, which is my gauge of the mental acuity of an audience.

Good (and profitable) days have been rare for me of late. Thanks to the Mindekirken folks for making one possible. I was so buoyed that I actually took myself out for dinner at Perkins tonight, something I don’t do often anymore.

‘Saga,’ by Jeff Janoda

“It is good that you have industry, son,” Gudrid said severely. “But do not lower yourself like that. Your men will lose respect for you.”

“This is not Norway, mother,” he had said, patting her face gently. “All men must work here.”

Eyrbyggja Saga is not one of the very best Icelandic sagas, in the eyes of critics, but it’s definitely one of the top second-rankers. Aside from other points of interest, it intersects in several ways with Laxdaela Saga, helping to paint one of the broader narrative panoramas in the genre. It largely concerns itself with a long-running conflict between the two chieftain-priests (called gothis here), Snorri and Arnkel. You may recall Snorri the Chieftain as a character in my novel West Oversea.

Author Jeff Janoda has done a creditable job of turning one portion of Eyrbyggja Saga into a modern novel in Saga. By and large I’d say he’s made an artistic success of it, though he messes up his historical details now and then.

The story begins with Ulfar, a freedman (former slave) under the protection of the sons of Thorbrand, who are rather hostile neighbors to the gothi Arnkel (they are Thingmen of Snorri’s). Ulfar’s best friend Thorgils is one of Arnkel’s chief men (author Janoda does a good job showing how relationships and loyalties get entangled). It is Ulfar’s misfortune to own a farm that Arnkel wants, and to have a wife that every man wants.

After Ulfar goes out of the story (as the saga would say), the focus moves to his friend Thorgils, whose relationship with Arnkel is threatened by his own conscience – though trying to transfer his loyalty to Snorri only makes things worse.

It’s all quite tragic, in the saga style. The characters are complex and hard to categorize morally. I was particularly impressed with the way author Janoda made the heathens’ belief in the elves comprehensible – the supernatural saga elements are presented in a modern way, but with plausibility and no condescension.

Nitpicker that I am, I was annoyed by some failures in research. The author has trouble spelling Norse names – Hauk becomes Hawk, Haflidi becomes Hafildi. He speaks of Iceland as the Island – which is right but wrong. It’s spelled Island in Scandinavian languages, but that still means Ice-Land.

I suspect the author has read Daniel Serra’s An Early Meal (I’ve met Serra, by the way, though I’ve never sprung for his book, which I do want). But he doesn’t know much about Viking fighting – he thinks swords were stabbing weapons. And he makes the common movie mistake of giving them lots of leather clothing. With pockets, which (I say it sadly as a reenactor) they never had. He also doesn’t know how a Viking tent was constructed.

Still l found Saga a successful novel, all in all, though grim. It started a little slow but had me riveted by the end.

Recommended, with cautions for language and disturbing scenes.

The Tale of Tormod, KolBrun’s Skald

A stupid 19th Century conception of a Viking skald.

In Trapped, the Icelandic miniseries I reviewed last night, both in the first season (which I reviewed) and the second (which I’m watching now), there’s a female character named Kolbrun. It was a familiar name to me, and by coincidence I came to the Tale of Tormod Kolbrunarskald in my reading of the Norwegian translation of Flatøy Book. Obviously this was a sign from heaven that I should share Tormod’s story with you.

Tormod Kolbrunarskald is an important character in the Saga of St. Olaf. He doesn’t appear in my novel, The Elder King, but I expect he’ll show up in a later book, because he’s an important character and has one of the most memorable deaths in saga literature. But that’s not my topic tonight. My topic is his backstory.

I’d always assumed that he got his nickname, which means “dark-brow poet,” because he had dark eyebrows. Turns out that’s not true. His nickname actually means, “Dark-Brow’s Poet”

This is the tale (in highly condensed form).

Tormod Bersesson was living at his father’s farm in Laugabol, Iceland. Nearby, at a farm called Ogr, there lived a widow named Grima who had a beautiful daughter named Tordis. Tormod got in the habit of visiting Ogr, and spending time in private with the girl.

Eventually Grima, the mother, took Tormod aside and suggested that he should either ask for the girl’s hand honestly, or leave her alone for the sake of her reputation. Tormod hemmed and hawed, so to show she was serious, Grima sent a thrall to kill Tormod, but the poet escaped with a wounded hand.

After that, Tormod relocated to a fishing station his father had at Bolungarvik. Nearby lived another widow, named Katla, who had a daughter named Torbjorg, who was nicknamed Kolbrun because of her dark eyebrows.

Tormod thought Kolbrun not quite as pretty as Tordis, but nevertheless he started spending time with her. To gain her favor he wrote a series of poems, the “Kolbrun Poems.”

Later, when winter came, Tormod moved back to Laugabol, and renewed his visits with Tordis. At first she was distant. “I heard that you wrote a series of poems for a girl at Bolungarvik named Kolbrun,” she said.

“Oh, no!” Tormod lied. “That story is completely wrong. I didn’t write those poems for Kolbrun. I wrote them for you.” He immediately recited them for her, but changed the words so they now praised Tordis. Tordis was pleased with this.

But that night, Tormod had a terrible dream. He saw Kolbrun floating in the darkness in front of his bed. She said, “You have broken your word to me. It’s dangerous to break your word to a witch. I will now lay this curse on you – your eyes will swell up and grow terribly painful. They will swell so that if it isn’t stopped they’ll pop right out of your head. The only way you can prevent this from happening is by announcing in public that the poems are mine, not Tordis’s, and that you lied.”

Tormod woke in terrible pain, and slept no more that night. As soon as he could he assembled family and friends and confessed his lie. Immediately his eyes improved, and soon he was well again.

But forever after he was known as Tormod, Kolbrun’s Poet.