A Fictional Account of Early Iceland "The origin and evolution of saga writing in Iceland are largely matters for speculation. A common pastime on Icelandic farms, from the 12th century down to modern times, was the reading aloud of stories to entertain the household, known as sagnaskemmtun ("saga entertainment"). It seems to have replaced the traditional art of storytelling" (Hermann Palsson, pg. 1). Njal's Saga uses Old Icelandic writing convention and historical data to give a fictional account of a generation's lifestyle and struggles. Icelandic literature has become very valuable because historians have realized the great amount of truth that can be found in each saga. According to one historian, the sagas have proven to be of "valuable insight into the fabric of a unique medieval community" (Gary Martin, pg.1). During the twelfth and fourteenth centuries, there were about "forty sagas written by various anonymous Icelanders" (Gary Martin, pg.1). Each used a combination of historical facts and drama to create sagas that tracked generations of people. Historically, the first people to travel to Iceland were from Norway. According to Gary Martin, they were "surprised to find such a plentiful land" (pg.1). Not only did they farm, but they also collected food and supplies from the nearby ocean. There are quite a few sagas that reveal the true historical society of Iceland. "Egil's Saga records how, on arrival, the settler Skallagrim and his companions 'went out fishing and seal-hunting, and collecting the eggs of wild foul, for there was plenty of everything" (Gary Martin, pg.1). In Iceland, the immigrants held to the farming traditions that they had in Norway, so not much changed in the transition. One histo... ... middle of paper ... ...f this saga, the splendid portrayal of characters, the use of spiritual elements, and the historical data contribute to the author's unparalleled style. Njal's Saga is undoubtedly unique, and speaks of the traditions and virtues upheld by the very first Icelanders. Bibliography: Works Cited Lonnroth, Lars. Njal's Saga: A Critical Introduction. Berkeley: U of California P, 1976. 43-69. Martin, Gary. Food and Feud in Saga Iceland. 1998. University of Adelaide. 10 Apr., 2001. Njal's Saga. Trans. Magnus Magnusson and Hermann Palsson. London: Penguin, 1960. Palsson, Hermann. Saga. 1999-2001. Britannica.com Inc. 25 Apr., 2001. Turville-Petre, E.O.G. Introduction. The Story of Burnt Njal. Trans. Sir George Webbe Dasent. London: Aldine P, 1911. 5-11. Turville-Petre, G. Origins of Icelandic Literature. Oxford: Clarendon, 1967. 249-253.
What would you do for entertainment in a time before television? The Ancient Greeks solved this dilemma with Bards. Humans have always enjoyed great stories and storytellers; the ancient Greeks were no different. However, oral tradition can encompass and convey much more than stories. It can reveal an identity, motivation or persuade an audience. For the Ancient Greeks, stories take on the additional role as the sharing and spreading of information. So, while it is enjoyable to hear tales of adventure, oral tradition has practical uses too.
There are runes and magic in the narratives of the poem Beowulf and The Saga of King Hrolf Kraki, an Iceland saga representing 1000 years of oral traditions prior to the 1300’s when it was written.
Literature has always been an immensely helpful resource when discerning cultural values in societies past and present. Through the study of noteworthy historic fictional and factual, texts we are able to distinguish parallel characteristics present through many different cultures and time periods. These distinguishing characteristics are one of the main things that help us to determine when and how a society, or world culture as a whole changes as time moves forward. When similarities are identified throughout many cultures in the same time period academics are able attach general titles to that specific time expanse. The “Heroic Age” is an example of a labeled span of time that generally maintains societal sameness throughout the period. The epic texts of Beowulf and The Odyssey are examples of culture revealing novels created during the heroic age. The texts help to prove the idea that societies maintain a basic status quo for many years because there is a 1500 year separation in the creation of the books. Despite this time difference in authorship, similar cultural ideals can be recognized throughout each novel. Both Greek and Germanic cultures emphasized the power and importance of receiving and giving gifts as a means of displaying and achieving power. Beowulf and The Odyssey share the general theme of giving, and when comparing the two, it is easy to conclude that giving and receiving is an integral part of both the Germanic and Grecian cultures of that time.
The Iceland saga, The Saga of King Hrolf Kraki, written in the 1300’s, represents about 1000 years of oral traditions. The remarkable similarities between this saga’s main character and Beowulf’s main character are just too astounding to dismiss as mere coincidences.
In his translation of The Saga of the Volsungs: the Norse Epic of Sigurd the Dragon Slayer, Jesse L. Byock compiles many versions of this famous Norse epic and creates a very important scholarly work. Of special importance is the introduction, which provides a central working background to base readings upon. There are several themes echoed throughout the translation that reflect accurately on this portion of history. Byock does a superb job of illustrating these important aspects in his work. While the tale Byock tells is a fairy-tale handed down by generations of families, within the reader can find tell-tale signs of important aspects of Norse culture. For instance, important aspects of family life and the role of men and women surface. Likewise, the importance of wealth and material possessions on the power and prestige of a king is also evident.
Leif Erikson’s grandfather, Thorvald Asvaldsson slaughtered a man in Jæren, Norway in 960 CE. This was the age of the Vikings, but Thorvald was still banished from the land (Mandia, n.d.). So he brought his ten year old son Erik, later to be named as Erik the Red because of his scarlet hair, to Drangar in northwestern Iceland on a farm with rather appalling soil (Where is Vinland?, n.d.).
This essay discussed the poem Hamðismál and the actions that take place in it. There is quite a bit of killing that takes place in this poem of 31 stanzas. It begins with a woman describing an event that took place some time ago in which her daughter was killed by a king by the name of Jörmunrekkr. This woman, Guðrún, sends her two sons Hamðir and Sǫrli to avenge the death of their half-sister, Svanhildr. An account is given of the repercussions of this decision of Guðrún and the destiny of her family.
Vikings They lived with a different lifestyle then other religions, always on the move, adjusting to climates, doing what it took to not just survive but also attempt conquering during the medieval times of Scandinavia. The present day countries of Norway, Sweden, and Denmark made up Scandinavia. The Norsemen first made a name for themselves around 750 for their bloody, violent raids in Europe. Norsemen and Northern men are other names for Vikings. The Vikings took advantage of their unique ways of survival and daily life techniques to new heights during the Viking Age.
Land spirits and elves occupied much the same role as the ancestors in what we today would call the religious customs of the pre-Christian northern Europeans. They were propitiated in much the same way and held influence over many of the same aspects of the lives of humans. Even the dwelling-places of these types of beings overlapped; elves were traditionally associated with the burial mounds and chambers of the human dead, and would commonly receive sacrifices at these places. Perhaps the most striking example of this connection comes from The Saga of Olaf the Holy, one of the first Christian kings of Norway. In this saga, Olaf and a servant ride past the burial mound of the king’s ancestor and namesake, who is now called by the name of Ólaf Geirstaðaálfr – literally “Olaf, the Elf of Geirstad,” a title that clearly implies the currently elfin state of the king’s forefather. The same passage also insinuates that King Olaf is the reincarnation of the deceased Olaf,[5] presumably through the hamingja. Part of the elder Olaf seems to have become an elf, while another part has been passed on to Olaf the
The Vikings existed starting in A.D. 800 to the 11th century (History.com staff). They were known by various names like the Vikings, Norsemen, or Northmen. They raided coastal places like undefended monasteries in the British Isles. The Vikings
They established their farms along Greenland's southwestern coast, raising livestock on the rich land. Greenland didn't have much timber, or metal for tools and weapons. They did, however, have huge amount of wildlife on both land and sea. Settlers received furs and hides, whalebone, and walrus ivory to trade for the goods they needed. Erikson and his crew took advantage of this. They grabbed everything they needed and as much of it as possible before traders in merchant ships came sailing the waters between Greenland, Iceland, and the Norwegian mainland ("The Vikings Explore North
Byock, Jesse. The Saga of the Volsungs: The Norse Epic of Sigurd the Dragon Slayer. Berkeley and Los Angeles : University of California Press , 1990. 1-160. eBook. < http://books.google.com/books?id=4hQxtU3wwqAC&lpg=PP1&dq=The%20Saga%20of%20the%20Volsungs%3A%20The%20Norse%20Epic%20of%20Sigurd%20the%20Dragon%20Slayer&pg=PP1#v=onepage&q=The%20Saga%20of%20the%20Volsungs:%20The%20Norse%20Epic%20of%20Sigurd%20the%20Dragon%20Slayer&f=false>
...ch our souls with a new understanding of the nature that surrounds us. After all, our ancestors were more sensitive to the entire universe. The echoes of both creation myths still live in their societies. The twentieth century was the era of genuine revival of Norse mythology - both cultural and practical. The new paganism literally afflicted Europe and North America, restoring the rights of the ancient faith, giving it the official status. In the literature, an entire area, known as "Nordic fantasy”, is based on mythological Scandinavian stories. In other words, the Scandinavian myths regained its “flesh and blood” and deserve the favorable attention.
On the surface, the poem Beowulf seems to be a simple tale of a brave hero who triumphs over three monsters and who engages in several other battles in order to preserve what is just and right. A more thorough reading, however, reveals that the epic poem is filled with events that symbolize historical and social conditions that prevailed during the European reign of the Scandinavians in the seventh century to around the ninth century, following the Danish invasion of England (Sisson 1996).
Bottigheimer Ruth B. Fairytales Folk Narrative Research and History “Social History” JSTOR 14, 3 (1989). 343-357, Taylor & Francis, Ltd.