First off, I have to say that I am rather enjoying this saga, despite the fact that once again, everyone has the same names. I am surprised no one has ever made a Hollywood movie out of this, especially the first part concerning Thorolf Kveldulfsson and his fall from the king's grace, and the battles and revenge of his kin. It could be good.
Egil and his kinsname can be defined by some of the same characteristics, although Thorolf Kvedulfsson and Thorolf Skallagrimsson share more likeable traits, while Egil, Skallagrim, and Kveldulf share less likeable traits. They are all eager for glory, as evidenced by the two Thorolfs who join the king's men just to find favor, while Egil is eager for glory though battle. In chapter 46, when Egil and his men have escaped imprisonment and run off with booty, Egil insists on going back and killing their captors, because otherwise it would have been a cowardly plunder.
The most important trait this family shares is an inherent ability to anger the king. Thorolf Kveldufsson had been on his good side, but when he refused to rejoin the king's men and abandon his own followers, he set the tone for the rest of the saga and the struggle between his family and the Norweigan royals. Skallagrim wanted to return the axe that the king had sent, but thankfully one of his sons threw it into the ocean, therefore avoiding that potential catastrophe. Thorolf Skallagrimsson and Egil inherit this quality, as Thorir remarks, "'But you, Egil, have inherited your family's gift for caring too little about incurring the king's wrath, and that will be a great burden for most people to bear'" (71).
Some other traits Egil's family share, that are evident throughout most of the sagas and therefore important Viking qualities, are being proud, stubborn, determined, strong, poetic, difficult, short-tempered, loyal to friends, and having a strong intuition about the future.
Sunday, March 23, 2008
Sunday, March 16, 2008
Week Ten Reaction: Prologue to the Prose Edda
What strikes me as most significant about the prologue to the Prose Edda is the excuses the author makes for ancient humans forgetting the Christian God. This by itself would not seem so extreme if then the excuse was not stretched to explain how they could remember to worship a vague deity who they perceived controlled earth and the heavens. And, "that they might fasten it in memory, they gave names out of their own minds to all things", which they could then remember? I just found that section a little sketchy, but I can guess that the connection between the two religious views had to be inserted so that later Christians would not feel they were being pagans in learning about the old gods of the unconverted heathens.
I also found it curious that Asia is described by men from northern Europe as "the centre of the earth; and even as the land there is lovelier and better in every way than in other places, so also were the sons of men there most favored with all goodly gifts: wisdom, and strength of the body, beauty, and all manner of knowledge." I would think the culture would try to bolster its own importance, aside from the fact that they are claiming descent from Troy (which is what the Romans did too.... interesting). I would think most cultures would say they were the best, but perhaps this idea is tainted by my American background.
I also found it curious that Asia is described by men from northern Europe as "the centre of the earth; and even as the land there is lovelier and better in every way than in other places, so also were the sons of men there most favored with all goodly gifts: wisdom, and strength of the body, beauty, and all manner of knowledge." I would think the culture would try to bolster its own importance, aside from the fact that they are claiming descent from Troy (which is what the Romans did too.... interesting). I would think most cultures would say they were the best, but perhaps this idea is tainted by my American background.
Monday, March 3, 2008
Week Nine Reaction: Norse Mythology
I enjoyed the introduction to the Norse Mythology book, mostly because it is such a departure from the Icelandic Sagas we have been focusing on. The most mystical element of those sagas has been dreams, and the demon in the privy at night, and some vague references to the gods. In contrast, this section was full of gods and elves and giants-- reminded me a lot of Lord of the Rings, which I have to admit I am a big fan of. I can totally see how Tolkien was influenced by Norse mythology. The story on page 14 where a dwarf turns into stone when the sun rises completely parallels a scene in The Hobbit. And the reference on page 19 to a "gold and cursed ring that plays a large role in heroic legend"... but I digress.
Some of the historical elements I found particuarly interesing were the origins of the Goths, Vandals, and Anglo-Saxons (all from Scandinavia), as well as the integration of Trojan warriors Priam and Agamemmnon into Snorri's version of Thor's parentage, and the Viking influence in naming Tuesday, Wednesday, Thursday, and Friday. I also liked the section which described poetry, although I was very surprised to learn that meter is a factor in composing poems, because I had considered all the ones we've read so far free verse. The elements of meter must get lost in translation.
I found the entry on Baldr particuarly fascinating, mostly because there are two completely different stories involved. Although the author attempts to find similarities, the only real connection between the two is vengeance, which as we have seen is an element in the majority of the Icelandic Sagas. I thought that Frigg, Odin's wife, showed extreme stupidity in readily telling Loki, disguised as a woman, that the only living thing that can kill Baldr is mistletoe. That kind of thing should be kept secret if you go to the great trouble of getting an oath from every living thing, in my opinion.
I also read the entry on the Ginnunga Gap, which is the "primeval void that existed before the creation of the cosmos" (141). Snorri essentially writes that human beings emerged from poisonous ice that melted in an evil wind. A person called Ymir was created, and then his body formed the cosmos. I find creationism stories fascinating and thought this one was pretty unique.
Some of the historical elements I found particuarly interesing were the origins of the Goths, Vandals, and Anglo-Saxons (all from Scandinavia), as well as the integration of Trojan warriors Priam and Agamemmnon into Snorri's version of Thor's parentage, and the Viking influence in naming Tuesday, Wednesday, Thursday, and Friday. I also liked the section which described poetry, although I was very surprised to learn that meter is a factor in composing poems, because I had considered all the ones we've read so far free verse. The elements of meter must get lost in translation.
I found the entry on Baldr particuarly fascinating, mostly because there are two completely different stories involved. Although the author attempts to find similarities, the only real connection between the two is vengeance, which as we have seen is an element in the majority of the Icelandic Sagas. I thought that Frigg, Odin's wife, showed extreme stupidity in readily telling Loki, disguised as a woman, that the only living thing that can kill Baldr is mistletoe. That kind of thing should be kept secret if you go to the great trouble of getting an oath from every living thing, in my opinion.
I also read the entry on the Ginnunga Gap, which is the "primeval void that existed before the creation of the cosmos" (141). Snorri essentially writes that human beings emerged from poisonous ice that melted in an evil wind. A person called Ymir was created, and then his body formed the cosmos. I find creationism stories fascinating and thought this one was pretty unique.
Monday, February 25, 2008
Week Eight Reaction: The Saga of the Confederates
There were many small indications that this saga was written after the 'Saga Age' sprinkled throughout the text. There were absolutely no references to Pagan gods, premonitions, dreams, or fate, all themes which had been central in sagas that took place during the Saga Age. Instead, the characters all seemed to understand that they were completely in charge of their own actions, and had to rely on their wit, intelligence, and luck in order to find success.
The focus on the legal matters at the Althing also differed from sagas where the Althing was presented as a side-show, almost a silly invention of man meant to combat the will of the gods and fate. Here everyone seems aware that the old order is corrupt, making me wonder if this story could possibly have been meant as an allegory showing that the old Pagan ways were corrupt and Christianity was responsible for ushering in true justice.
Additionally, the poetry seemed very dry and un-inventive compared to poetry from the Saga Age, and only Ofeig composes poetry. When he first recites two verses to Egil, he moves directly from poetry into prose discussion without skipping a beat, and Egil seems hardly to notice. It is only later that Egil comments "That is not likely to happen, but you are a good poet" (481), which is quite an unenthusiastic response compared to the great gifts poets received from reciting during the Saga Age.
The focus on the legal matters at the Althing also differed from sagas where the Althing was presented as a side-show, almost a silly invention of man meant to combat the will of the gods and fate. Here everyone seems aware that the old order is corrupt, making me wonder if this story could possibly have been meant as an allegory showing that the old Pagan ways were corrupt and Christianity was responsible for ushering in true justice.
Additionally, the poetry seemed very dry and un-inventive compared to poetry from the Saga Age, and only Ofeig composes poetry. When he first recites two verses to Egil, he moves directly from poetry into prose discussion without skipping a beat, and Egil seems hardly to notice. It is only later that Egil comments "That is not likely to happen, but you are a good poet" (481), which is quite an unenthusiastic response compared to the great gifts poets received from reciting during the Saga Age.
Monday, February 18, 2008
Week Seven Reaction: Hrafnkel Krey's Godi
Hrafnkel Krey's Godi raised some interesting points, in my opinion. It is definitely the most graphic saga so far, between the men being strung up by having a hole torn behind their ankles, and the horse that is led off the cliff with a bag over its head.
I was curious that since Hrafnkel had already killed so many, no one had yet tried to avenge the dead by killing him, instead of simply taking their grievances to the Althing. In other sagas, characters skip the legal issues and go straight to eye-for-an-eye, so it's interesting how different they can be. I thought the legal system at the Althing was fascinating. Sam (the most non-Viking name so far) was able to act as a prosecution lawyer, and the support of the godis seems to parallel juries or judges, but then Hrafnkel was not allowed to defend himself before sentencing. Very peculiar.
I was curious that since Hrafnkel had already killed so many, no one had yet tried to avenge the dead by killing him, instead of simply taking their grievances to the Althing. In other sagas, characters skip the legal issues and go straight to eye-for-an-eye, so it's interesting how different they can be. I thought the legal system at the Althing was fascinating. Sam (the most non-Viking name so far) was able to act as a prosecution lawyer, and the support of the godis seems to parallel juries or judges, but then Hrafnkel was not allowed to defend himself before sentencing. Very peculiar.
Sunday, February 10, 2008
Week Six Reaction: Havamal
I found Havamal very bizarre, mostly in that it changes abruptly so many times, and interweaves proverbs, stories, and multiple characters as speakers. I was once again struck by how similar some of the Viking proverbs are to ours. The similar themes of friendship, honor, and especially wisdom are cross-cultural. I was not able to pick a favorite stanza, but have a few (sorry- I tried to narrow it down!):
12. Less good there lies than most believe
In ale for mortal men;
For the more he drinks the less does man
Of his mind the mastery hold.
I would not have expected anti-drinking stanzas, because I guess I was thinking the holding of liquor would be another manly quality, but this stanza surprised me. I think it is very wise. I did notice, however, that some other stanzas contradicted this one (like 19) in upholding honor of drinking everything a host places before you.
58. He must early go forth who fain the blood
Or the goods of another would get;
The wolf that lies idle shall win little meat,
Or the sleeping man success.
I got really excited when I read this one because it is like their version of “the early bird gets the worm.” I know I’ve said this before, but I find the fact that such sayings span oceans and centuries is so fascinating. Of course the first two lines of this stanza seem to imply battle or stealing instead of nature’s work, but I am certain the meaning is the same as ours today, however pastoral it may be.
94. Fault with another let no man find
For what touches many a man;
Wise men oft into witless fools
Are made by mighty love.
The girl in me had to put this one- the last line reminds me of a line from Jane Austen’s Pride and Prejudice: “We are all fools in love.” Despite some of the other anti-feminist messages in Havamal, like never trusting a woman’s word, I think this stanza shows that the Vikings were still emotional beings who could get giddy and slightly idiotic when they fell in love, and were able to acknowledge that in their culture.
12. Less good there lies than most believe
In ale for mortal men;
For the more he drinks the less does man
Of his mind the mastery hold.
I would not have expected anti-drinking stanzas, because I guess I was thinking the holding of liquor would be another manly quality, but this stanza surprised me. I think it is very wise. I did notice, however, that some other stanzas contradicted this one (like 19) in upholding honor of drinking everything a host places before you.
58. He must early go forth who fain the blood
Or the goods of another would get;
The wolf that lies idle shall win little meat,
Or the sleeping man success.
I got really excited when I read this one because it is like their version of “the early bird gets the worm.” I know I’ve said this before, but I find the fact that such sayings span oceans and centuries is so fascinating. Of course the first two lines of this stanza seem to imply battle or stealing instead of nature’s work, but I am certain the meaning is the same as ours today, however pastoral it may be.
94. Fault with another let no man find
For what touches many a man;
Wise men oft into witless fools
Are made by mighty love.
The girl in me had to put this one- the last line reminds me of a line from Jane Austen’s Pride and Prejudice: “We are all fools in love.” Despite some of the other anti-feminist messages in Havamal, like never trusting a woman’s word, I think this stanza shows that the Vikings were still emotional beings who could get giddy and slightly idiotic when they fell in love, and were able to acknowledge that in their culture.
Sunday, February 3, 2008
Week Five Reactions
This week we read The Saga of Gisli Surrson, and Njal’s Saga. The Saga of Gisli Surrson was very long and complicated, with way too many characters having the same names, especially all of those derived from ‘Thor’. For me, one of the most perplexing points in this saga was the inclusion of slaves. The slave in chapter 1, Kol, is given as part of a marriage dowry, and even owns his own sword that people have to ask to borrow. Later in the story, Gisli forces a dim-witted slave to die so he can escape. In another instance, he frees two slaves who help him, even though they have to do so at their master’s bidding. I am very curious about who these slaves were- descendants of people captured in war? People too poor to care for themselves? The slave in chapter 1, Kol, is given as part of a marriage dowry, and even owns his own sword that people have to ask to borrow.
This was the first saga we have read with an actual sorcerer, a human with supernatural powers. His curse on Gisli was very wise, but I found it odd that his magic only pertained to men who tried to help Gisli on the mainland. It was also interesting to see how far outside the main four men who first were involved in this conflict the story spread. By the end, I forgot who Eyjolf was or why he cared so much about killing Gisli.
Njal’s Saga, which is centered on Thangbrand, raises some interesting questions as well. The Christianity of the tenth century, of course, was very different from our version of Christianity today, but still many elements of this story were bizarre. The Christian missionaries killed some men who opposed them. They still believed the old Norse Gods existed, but only because the Christian God allowed them to. They believed in the power of sorcery. They lied to the King Olaf to force the conversion of Iceland. All of these small details combined make the conversion seem like a very different process than what I typically imagine, based on the Bible and stories of conversion in eastern Europe, especially Rome.
This was the first saga we have read with an actual sorcerer, a human with supernatural powers. His curse on Gisli was very wise, but I found it odd that his magic only pertained to men who tried to help Gisli on the mainland. It was also interesting to see how far outside the main four men who first were involved in this conflict the story spread. By the end, I forgot who Eyjolf was or why he cared so much about killing Gisli.
Njal’s Saga, which is centered on Thangbrand, raises some interesting questions as well. The Christianity of the tenth century, of course, was very different from our version of Christianity today, but still many elements of this story were bizarre. The Christian missionaries killed some men who opposed them. They still believed the old Norse Gods existed, but only because the Christian God allowed them to. They believed in the power of sorcery. They lied to the King Olaf to force the conversion of Iceland. All of these small details combined make the conversion seem like a very different process than what I typically imagine, based on the Bible and stories of conversion in eastern Europe, especially Rome.
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