SAGA-BOOK - Viking Society Web Publications

SAGA-BOOK - Viking Society Web Publications SAGA-BOOK - Viking Society Web Publications

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Saga-Book of the Viking Society But this does not solve all the difficulties. Jon Johannesson's essay was the beginning of the study of these sagas, but he did not live to finish the work and much remains to be done. His most significant conclusions were these: that the author of Eiriks saga used the Grcenlendinga saga as his chief source, but that he treated it very freely, rearranging it and altering it in various places to fit in with his predetermined aim. For example, he makes Eirik the Red get into rough seas and be driven about the "inner ocean" in order to display his knowledge of geography: while in the Gra:nlendinga saga it is J:>orsteinn Eiriksson who spends a whole summer tossing on the sea, not knowing where he was going. An excellent example of the author's method is seen in the chapter about :Porfinn Karlsefni's trading with the Skrcelings. In the Gra:nlendinga saga J:>orfinn and his men exchange food for furs. "Now the Skrselings carried away their (newly acquired) wares in their stomachs, while Karlsefni and his companions kept their bags and their furs." In the Eiriks saga the description is embellished further. The settlers pay for the skins with finery. The trading of Greenlanders with the Skrcelings and of Norwegians with the Lapps could doubtless provide authority for such a description; but the trading of the Skrselings with the settler :Porfinn requires other terms. Food was easier for him to barter with than finery, stuff he is in any case unlikely to have had with him. The two sagas differ chiefly in their handling of the story of Leifr heppni. Gunnlaugr Leifsson, monk of :Pingeyrar (died 1219), wrote a history in glorification of the proselytizing monarch, Olafr Tryggvason. In it he makes Leifr the discoverer of Vinland and the man who converted the Greenlanders to Christianity. Gunnlaugr had greater respect for the Church than for strict veracity, and he is reckoned a rather unreliable historian. He sets Leifr up as a champion of Christianity, and it may be that Leifr quickly made himself a supporter of the faith in

Observations on the Discoveries of the Norsemen 185 Greenland. The account in Eiriks saga of the church of pj66hildr tends to bear this out: the ruins were found at Brattahli6 in 1961 and their position in relation to the remains of the old farm is in close accord with the reports of the saga. Gunnlaugr Leifsson passed over in silence the discoveries of the heathen, Bjarni Herj6lfsson. People seem to have been quick to believe the stories about Leifr as a missionary, so it was necessary to rewrite the Gramlendinga saga to suit the new wisdom, and to make it pleasanter and more edifying reading for Christians. This endeavour becomes clear, for instance, in the tales of the behaviour of Freydis Eiriksdottir in Vinland. In the Grcenlendinga saga she is the most evil creature one can find in all the Old Icelandic literature: she herself kills defenceless women when men refuse to perform her wicked work. But in the Eiriks saga she is a heroine endowed with the appearance of a fertility goddess, as she presses forward in battle and puts the Skrcelings to flight. Professor Jones's contention (p. 83) that both sagas contain original material is more than doubtful. It is impossible to argue with any certainty that the author of Eiriks saga had much such material at his disposal. His main sources must have been the work of Gunnlaugr Leifsson, the Gramlendinga saga, and the general geographical knowledge common to educated men of his day. J6n J6hannesson suggests that the author of Eiriks saga invented the storyofDorbjorg litilvolva. This is not to saythat the storyis not a source of some value for the history of Norse culture, even if it bears no relation to the true biography of Gu6ri6r Porbjarnard6ttir. When the author worked in this way we cannot put much confidence in his story about Porhallr veioimarir and Bjarni Grim6lfsson. He had to have some Bjarni in the saga. Their ship drifts to the Irish coast, just as Eirik the red's did when he was blown round the "inner ocean", but sagas written to elucidate such absurd geography are obviously fantasy.

Observations on the Discoveries of the Norsemen 185<br />

Greenland. The account in Eiriks saga of the church of<br />

pj66hildr tends to bear this out: the ruins were found at<br />

Brattahli6 in 1961 and their position in relation to the<br />

remains of the old farm is in close accord with the reports<br />

of the saga. Gunnlaugr Leifsson passed over in silence<br />

the discoveries of the heathen, Bjarni Herj6lfsson.<br />

People seem to have been quick to believe the stories about<br />

Leifr as a missionary, so it was necessary to rewrite the<br />

Gramlendinga saga to suit the new wisdom, and to make it<br />

pleasanter and more edifying reading for Christians.<br />

This endeavour becomes clear, for instance, in the tales<br />

of the behaviour of Freydis Eiriksdottir in Vinland. In<br />

the Grcenlendinga saga she is the most evil creature one<br />

can find in all the Old Icelandic literature: she herself kills<br />

defenceless women when men refuse to perform her wicked<br />

work. But in the Eiriks saga she is a heroine endowed<br />

with the appearance of a fertility goddess, as she presses<br />

forward in battle and puts the Skrcelings to flight.<br />

Professor Jones's contention (p. 83) that both sagas<br />

contain original material is more than doubtful. It is<br />

impossible to argue with any certainty that the author of<br />

Eiriks saga had much such material at his disposal. His<br />

main sources must have been the work of Gunnlaugr<br />

Leifsson, the Gramlendinga saga, and the general<br />

geographical knowledge common to educated men of his<br />

day. J6n J6hannesson suggests that the author of<br />

Eiriks saga invented the storyofDorbjorg litilvolva. This is<br />

not to saythat the storyis not a source of some value for the<br />

history of Norse culture, even if it bears no relation to the<br />

true biography of Gu6ri6r Porbjarnard6ttir. When the<br />

author worked in this way we cannot put much confidence<br />

in his story about Porhallr veioimarir and Bjarni<br />

Grim6lfsson. He had to have some Bjarni in the saga.<br />

Their ship drifts to the Irish coast, just as Eirik the red's<br />

did when he was blown round the "inner ocean", but<br />

sagas written to elucidate such absurd geography are<br />

obviously fantasy.

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