WikiSaga - User contributions [en]

Egla, 01

2016-07-01T11:34:41Z

Barbora:

{{Egla_TOC}}

==Chapter 1==

'''Of Kveldulf and his sons.'''

There was a man named Ulf,<ref>'''man named Ulf''': "The images of Egill and his direct male ancestors (all of them being skalds) illustrate the idea of a poet as a dangerous marginal creature, who belongs, at least partially, to
the “alien” world and is able to communicate freely with the supernatural, inhuman forces.
Egill’s grandfather Ulfr was considered a werewolf [...] It seems most likely that Kveldulfr
inherited his “wolfish” nature and inhuman powers from his ancestors, whose names give the
reader some very obvious insinuations." [[Guriewitch, Elena A. and Inna G. Matiuschina. Poetical mead]] (p. ??).</ref> son of Bjalf, and Hallbera, daughter of Ulf the fearless; she was sister of Hallbjorn Half-giant<ref>'''half-giant''': „viðurnefni Hallbjarnar sýnir ótvírætt að móðir hans hafi verið samísk.“ [[Hermann Pálsson. Úr landnorðri]] (p. 16).</ref> in Hrafnista, and he the father of Kettle Hæing. Ulf was a man so tall and strong that none could match him, and in his youth he roved the seas as a freebooter. In fellowship with him was one Kari of Berdla, a man of renown for strength and daring; he was a Berserk. Ulf and he had one common purse, and were the dearest friends.

But when they gave up freebooting, Kari went to his estate at Berdla,.<ref>'''estate at Berdla''': "fullvíst [er talið] að Berðla sé þar sem heitir nú Berle, á innanverðri eynni Brimangri, sem heitir nú Bremanger, um 50 kílómetrum fyrir norðan Førdefjörð. Þar er nú fallegt og friðsælt þorp." [[Þorgrímur Gestsson. Er bústaður Kveld-Úlfs fundinn?]] (p. 16).</ref> being a man of great wealth. Three children had Kari, one son named Eyvind Lambi, another Aulvir Hnuf, and a daughter Salbjorg, who was a most beautiful woman of a noble spirit. Her did Ulf take to wife, and then he too went to his estates. Wealthy he was both in lands and chattels; he took baron's rank as his forefathers had done, and became a great man. It was told of Ulf that he was a great householder; it was his wont to rise up early, and then go round among his labourers or where his smiths were, and to overlook his stalk and fields, and at times he would talk with such as needed his counsel, and good counsel he could give in all things, for he was very wise. But everyday as evening drew on he became sullen, so that few could come to speak with him. He was an evening sleeper, and it was commonly said that he was very shape strong. He was called Kveldulf.

Kveldulf and his wife had two sons, the elder was named Thorolf, the younger Grim; these, when they grew up, were both tall men and strong, as was their father. But Thorolf was most comely as well as doughty,<ref>'''dougthy''': “a word which at the positive end of the semantic spectrum means a firm man and at the negative end a contentious man.” [[Andersson, Theodore M., The Displacement of the Heroic Ideal]] (p. 577).</ref> favoring his mother's kin; very cheery was he, liberal, impetuous in everything, a good trader, winning the hearts of all men. Grim was swarthy, ill-favoured,<ref>'''swarthy, ill-favoured''': "I Egilssagan är kontrasten ovanligt konsekvent genomförd i skildringen av hela Egils släkt, Myrafolket. Stamfadern, Kvällulf, skildras som en ful bärsärk och hamnskiftare med ondskefullt temperament. Av hans båda söner är den ene, Torolf, lik moderns fränder: vacker och dugande, gladlynt och hurtig, dådkraftig och vänsäll. Den andre, Skallagrim, är svart och ful, lik sin far både till utseende och skaplynne." [[Lönnroth, Lars. Kroppen som själens spegel – ett motiv i de isländska sagorna]] (p. 26).</ref> <ref>'''swarthy, ill-favoured''': "… for ugliness nowhere in the extant literature suggests a wicked nature-irrascible, perhaps, but not vicious or depraved. The ugly brother, Grím, then, is to be seen spending his time in hard work with the farmhands (rather than socializing with other scions of the landed gentry). (…) The handiness with wood and iron is an interesting touch that will be greatly expanded later in the saga, and here recalls the archaic association of craftsmanship with the aberrant body that we have seen in Hephaestus, as well as the mastery of iron associated with ''berserkergangr''." [[Bragg, Lois. Oedipus borealis; the aberrant body]] (p. 149).</ref> like his father both in face and mind; he became a good man of business; skilful was he in wood and iron, an excellent smith. In the winter he often went to the herring fishing, and with him many house-carles.

But when Thorolf was twenty years old, then he made him ready to go a harrying. Kveldulf gave him a long-ship, and Kari of Berdla's sons, Eyvind and Aulvir, resolved to go on that voyage, taking a large force and another long-ship; and they roved the seas in the summer, and got them wealth, and had a large booty to divide. For several summers they were out roving, but stayed at home in winter with their fathers. Thorolf brought home many costly things, and took them to his father and mother; thus they were well-to-do both for possessions and honour. Kveldulf was now well stricken in years, and his sons were grown men.

==References==

<references />

==Kafli 1==

'''Af Kveld-Úlfi búanda'''

Úlfur hét maður,<ref>'''Úlfur hét maður''': "The images of Egill and his direct male ancestors (all of them being skalds) illustrate the idea of a poet as a dangerous marginal creature, who belongs, at least partially, to
the “alien” world and is able to communicate freely with the supernatural, inhuman forces.
Egill’s grandfather Ulfr was considered a werewolf [...] It seems most likely that Kveldulfr
inherited his “wolfish” nature and inhuman powers from his ancestors, whose names give the
reader some very obvious insinuations." [[Guriewitch, Elena A. and Inna G. Matiuschina. Poetical mead]] (s. ??).</ref> son Bjálfa og Hallberu, dóttur Úlfs hins óarga. Hún var systir Hallbjarnar hálftrölls<ref>'''hálftröll''': "viðurnefni Hallbjarnar sýnir ótvírætt að móðir hans hafi verið samísk." [[Hermann Pálsson, Úr landnorðri]] (s. 16).</ref> í Hrafnistu, föður Ketils hængs. Úlfur var maður svo mikill og sterkur að eigi voru hans jafningjar. En er hann var á unga aldri lá hann í víkingu og herjaði. Með honum var í félagsskap sá maður er kallaður var Berðlu-Kári, göfugur maður og hinn mesti afreksmaður að afli og áræði. Hann var berserkur. Þeir Úlfur áttu einn sjóð báðir og var með þeim hin kærasta vinátta.

En er þeir réðust úr hernaði fór Kári til bús síns í Berðlu.<ref>'''bús síns í Berðlu''': "fullvíst [er talið] að Berðla sé þar sem heitir nú Berle, á innanverðri eynni Brimangri, sem heitir nú Bremanger, um 50 kílómetrum fyrir norðan Førdefjörð. Þar er nú fallegt og friðsælt þorp." [[Þorgrímur Gestsson. Er bústaður Kveld-Úlfs fundinn?]] (s. 16).</ref> Hann var maður stórauðigur. Kári átti þrjú börn. Hét son hans Eyvindur lambi, annar Ölvir hnúfa. Dóttir hans hét Salbjörg. Hún var kvenna vænst og skörungur mikill. Hennar fékk Úlfur. Fór hann þá og til búa sinna. Úlfur var maður auðigur bæði að löndum og lausum aurum. Hann tók lends manns rétt svo sem haft höfðu langfeðgar hans og gerðist maður ríkur.

Svo er sagt að Úlfur var búsýslumaður mikill. Var það siður hans að rísa upp árdegis og ganga þá um sýslur manna eða þar er smiðir voru og sjá yfir fénað sinn og akra en stundum var hann á tali við menn þá er ráða hans þurftu. Kunni hann til alls góð ráð að leggja því að hann var forvitri. En dag hvern er að kvel di leið þá gerðist hann styggur svo að fáir menn máttu orðum við hann koma. Var hann kveldsvæfur. Það var mál manna að hann væri mjög hamrammur. Hann var kallaður Kveld-Úlfur.

Þau Kveld-Úlfur áttu tvo sonu. Hét hinn eldri Þórólfur en hinn yngri Grímur. En er þeir óxu upp þá voru þeir báðir menn miklir og sterkir svo sem faðir þeirra var. Var Þórólfur manna vænstur og gervilegastur. Hann var líkur móðurfrændum sínum, gleðimaður mikill, ör og ákafamaður mikill í öllu og hinn mesti kappsmaður<ref>'''kappsmaður''': “a word which at the positive end of the semantic spectrum means a firm man and at the negative end a contentious man.” [[Andersson, Theodore M., The Displacement of the Heroic Ideal]] (s. 577).</ref>. Var hann vinsæll af öllum mönnum. Grímur var svartur maður og ljótur,<ref>'''svartur maður og ljótur''': „I Egilssagan är kontrasten ovanligt konsekvent genomförd i skildringen av hela Egils släkt, Myrafolket. Stamfadern, Kvällulf, skildras som en ful bärsärk och hamnskiftare med ondskefullt temperament. Av hans båda söner är den ene, Torolf, lik moderns fränder: vacker och dugande, gladlynt och hurtig, dådkraftig och vänsäll. Den andre, Skallagrim, är svart och ful, lik sin far både till utseende och skaplynne.“ [[Lönnroth, Lars. Kroppen som själens spegel – ett motiv i de isländska sagorna]] (s. 26).</ref> <ref>'''svartur maður og ljótur''': "… for ugliness nowhere in the extant literature suggests a wicked nature-irrascible, perhaps, but not vicious or depraved. The ugly brother, Grím, then, is to be seen spending his time in hard work with the farmhands (rather than socializing with other scions of the landed gentry). (…) The handiness with wood and iron is an interesting touch that will be greatly expanded later in the saga, and here recalls the archaic association of craftsmanship with the aberrant body that we have seen in Hephaestus, as well as the mastery of iron associated with ''berserkergangr''." [[Bragg, Lois. Oedipus borealis; the aberrant body]] (s. 149).</ref> líkur föður sínum bæði yfirlits og að skaplyndi. Gerðist hann umsýslumaður mikill. Hann var hagur maður á tré og járn og gerðist hinn mesti smiður. Hann fór og oft um vetrum í síldfiski með lagnarskútu og með honum húskarlar margir.

En er Þórólfur var á tvítugsaldri þá bjóst hann í hernað. Fékk Kveld-Úlfur honum langskip. Til þeirrar ferðar réðust synir Berðlu-Kára, Eyvindur og Ölvir. Þeir höfðu lið mikið og annað langskip, og fóru um sumarið í víking og öfluðu sér fjár og höfðu hlutskipti mikið. Það var nokkur sumur er þeir lágu í víking en voru heima um vetrum með feðrum sínum. Hafði Þórólfur heim marga dýrgripi og færði föður sínum og móður. Var þá bæði gott til fjár og mannvirðingar. Kveld-Úlfur var þá mjög á efra aldri en synir hans voru rosknir.

==Tilvísanir==

<references />
==Links==

[[Category:Egils saga]][[Category:Egils saga. Efnisyfirlit]]
[[Category:All entries]]

Gísli Jónsson. Skalla-Grímur Kveldúlfsson

2016-07-01T11:29:59Z

Barbora:

* '''Author''': Gísli Jónsson
* '''Title''': Skalla-Grímur Kveldúlfsson.
* '''Published in''': ''Kappar og kvenskörungar. Æviþættir fjöritíu og níu fornmanna''
* '''Place, Publisher''': Akureyri: Bókaútgáfan Hólar
* '''Year''': 1998
* '''Pages''': 120-3
* '''E-text''':
* '''Reference''': Gísli Jónsson. "Skalla-Grímur Kveldúlfsson." ''Kappar og kvenskörungar. Æviþættir fjöritíu og níu fornmanna'', pp. 120-3. Akureyri: Bókaútgáfan Hólar, 1998.
----
* '''Key words''': characterisation (persónusköpun)

==Annotation==
In this chapter, Gísli Jónsson first describes Skalla-Grímr Kveldulfsson’s personality traits and the relationship with his son Egill, which can be said to have been a hate-relationship. Gísli then lays particular emphasis on the fact that “Egill never returned the money to his father” which Adalstein paid to Skalla-Grímr as weregild for Thorolfr, although Skalla-Grim claimed the money back. Skalla-Grímr hid all his money shortly before his death, so that Egill could not use it.

==Lýsing==

Í kaflanum lýsir Gísli Jónsson persónueinkennum Skalla-Gríms Kveldúlfssonar og sambandi hans við soninn Egil, sem segja má að hafi verið haturssamband. Þá leggur Gísli sérstaka áherslu á að „aldrei skilaði Egill föður sínum fénu“ sem Aðalsteinn greiddi Skalla-Grími í sonargjöld eftir Þórólf, þótt hann kallaði eftir fénu. Skalla-Grímur faldi því allt lausafé sitt skömmu fyrir andlátið, svo að Egill gæti ekki notað það.

==See also==

==References==

==Links==

* ''Written by'': Ewa Waclawek
* ''English translation'': Barbora Davídková

[[Category:Egils saga]][[Category:Egils saga:_Articles]][[Category:Authors]][[Category:Characterisation]][[Category:All entries]]

Miller, William Ian. Bloodtaking and peacemaking: Feud, law, and society in Saga Iceland

2016-06-30T12:42:28Z

Barbora:

* '''Author''': Miller, William Ian
* '''Title''': ''Bloodtaking and Peacemaking: Feud, Law, and Society in Saga Iceland''
* '''Place, Publisher''': Chicago: University of Chicago Press
* '''Year''': 1990
* '''E-text''':
* '''Reference''': Miller, William Ian. ''Bloodtaking and Peacemaking: Feud, Law, and Society in Saga Iceland.'' Chicago: University of Chicago Press, 1990.
----
* '''Key words''':

==Annotation==

See also annotation for individual chapters:

* [[Miller, William Ian. Introduction: The Institutional Setting and the Ranks of Persons]]
* [[Miller, William Ian. Making Sense of the Sources]]
* [[Miller, William Ian. Some Aspects of the Economy]]
* [[Miller, William Ian. Householding Patterns]]
* [[Miller, William Ian. The Bonds of Kinship]]
* [[Miller, William Ian. Feud, Vengeance, and the Disputing Process]]
* [[Miller, William Ian. Law and Legal Process]]
* [[Miller, William Ian. Peacemaking and Arbitration]]
* [[Miller, William Ian. Concluding Observations]]

==Lýsing==

Sjá einnig lýsingu á einstökum köflum:

* [[Miller, William Ian. Introduction: The Institutional Setting and the Ranks of Persons]]
* [[Miller, William Ian. Making Sense of the Sources]]
* [[Miller, William Ian. Some Aspects of the Economy]]
* [[Miller, William Ian. Householding Patterns]]
* [[Miller, William Ian. The Bonds of Kinship]]
* [[Miller, William Ian. Feud, Vengeance, and the Disputing Process]]
* [[Miller, William Ian. Law and Legal Process]]
* [[Miller, William Ian. Peacemaking and Arbitration]]
* [[Miller, William Ian. Concluding Observations]]

==See also==

==References==

==Links==

* ''Written by:''
* ''Icelandic/English translation:''

[[Category:Njáls saga]][[Category:Egils saga]][[Category:Njáls saga:_Articles]][[Category:Egils saga:_Articles]][[Category:Authors]][[Category:All entries]]

Miller, William Ian. Concluding Observations

2016-06-30T12:41:21Z

Barbora: Created page with "* '''Author''': Miller, William Ian * '''Title''': Concluding Observations * '''Published in''': ''Bloodtaking and Peacemaking: Feud, Law and Society in Saga Iceland'' * '''Place..."

* '''Author''': Miller, William Ian
* '''Title''': Concluding Observations
* '''Published in''': ''Bloodtaking and Peacemaking: Feud, Law and Society in Saga Iceland''
* '''Place, Publisher''': Chicago: University of Chicago Press
* '''Year''': 1990
* '''Pages''': 301-8
* '''E-text''':
* '''Reference''': Miller, William Ian. ''Bloodtaking and Peacemaking: Feud, Law, and Society in Saga Iceland.'' Chicago: University of Chicago Press, 1990.

----
* '''Key words''':

==Annotation==
==Lýsing==

==See also==
* [[Miller, William Ian. Introduction: The Institutional Setting and the Ranks of Persons]]
* [[Miller, William Ian. Making Sense of the Sources]]
* [[Miller, William Ian. Some Aspects of the Economy]]
* [[Miller, William Ian. Householding Patterns]]
* [[Miller, William Ian. The Bonds of Kinship]]
* [[Miller, William Ian. Feud, Vengeance, and the Disputing Process]]
* [[Miller, William Ian. Law and Legal Process]]
* [[Miller, William Ian. Peacemaking and Arbitration]]

==References==

==Links==

* ''Written by:''
* ''Icelandic/English translation:''

[[Category:Njáls saga]][[Category:Njáls saga:_Articles]][[Category:Authors]][[Category:All entries]]

Miller, William Ian. Peacemaking and Arbitration

2016-06-30T12:40:59Z

Barbora: Created page with "* '''Author''': Miller, William Ian * '''Title''': Peacemaking and Arbitration * '''Published in''': ''Bloodtaking and Peacemaking: Feud, Law and Society in Saga Iceland'' * '''P..."

* '''Author''': Miller, William Ian
* '''Title''': Peacemaking and Arbitration
* '''Published in''': ''Bloodtaking and Peacemaking: Feud, Law and Society in Saga Iceland''
* '''Place, Publisher''': Chicago: University of Chicago Press
* '''Year''': 1990
* '''Pages''': 259-99
* '''E-text''':
* '''Reference''': Miller, William Ian. ''Bloodtaking and Peacemaking: Feud, Law, and Society in Saga Iceland.'' Chicago: University of Chicago Press, 1990.

----
* '''Key words''':

==Annotation==
==Lýsing==

==See also==
* [[Miller, William Ian. Introduction: The Institutional Setting and the Ranks of Persons]]
* [[Miller, William Ian. Making Sense of the Sources]]
* [[Miller, William Ian. Some Aspects of the Economy]]
* [[Miller, William Ian. Householding Patterns]]
* [[Miller, William Ian. The Bonds of Kinship]]
* [[Miller, William Ian. Feud, Vengeance, and the Disputing Process]]
* [[Miller, William Ian. Law and Legal Process]]
* [[Miller, William Ian. Concluding Observations]]

==References==

==Links==

* ''Written by:''
* ''Icelandic/English translation:''

[[Category:Egils saga]][[Category:Egils saga:_Articles]][[Category:Njáls saga]][[Category:Njáls saga:_Articles]][[Category:Authors]][[Category:All entries]]

Miller, William Ian. Law and Legal Process

2016-06-30T12:40:27Z

Barbora: Created page with "* '''Author''': Miller, William Ian * '''Title''': Law and Legal Process * '''Published in''': ''Bloodtaking and Peacemaking: Feud, Law and Society in Saga Iceland'' * '''Place, ..."

* '''Author''': Miller, William Ian
* '''Title''': Law and Legal Process
* '''Published in''': ''Bloodtaking and Peacemaking: Feud, Law and Society in Saga Iceland''
* '''Place, Publisher''': Chicago: University of Chicago Press
* '''Year''': 1990
* '''Pages''': 221-57
* '''E-text''':
* '''Reference''': Miller, William Ian. ''Bloodtaking and Peacemaking: Feud, Law, and Society in Saga Iceland.'' Chicago: University of Chicago Press, 1990.

----
* '''Key words''':

==Annotation==
==Lýsing==

==See also==
* [[Miller, William Ian. Introduction: The Institutional Setting and the Ranks of Persons]]
* [[Miller, William Ian. Making Sense of the Sources]]
* [[Miller, William Ian. Some Aspects of the Economy]]
* [[Miller, William Ian. Householding Patterns]]
* [[Miller, William Ian. The Bonds of Kinship]]
* [[Miller, William Ian. Feud, Vengeance, and the Disputing Process]]
* [[Miller, William Ian. Peacemaking and Arbitration]]
* [[Miller, William Ian. Concluding Observations]]

==References==

==Links==

* ''Written by:''
* ''Icelandic/English translation:''

[[Category:Njáls saga]][[Category:Njáls saga:_Articles]][[Category:Authors]][[Category:All entries]]

Miller, William Ian. Feud, Vengeance, and the Disputing Process

2016-06-30T12:40:03Z

Barbora: Created page with "* '''Author''': Miller, William Ian * '''Title''': Feud, Vengeance, and the Disputing Process * '''Published in''': ''Bloodtaking and Peacemaking: Feud, Law and Society in Saga I..."

* '''Author''': Miller, William Ian
* '''Title''': Feud, Vengeance, and the Disputing Process
* '''Published in''': ''Bloodtaking and Peacemaking: Feud, Law and Society in Saga Iceland''
* '''Place, Publisher''': Chicago: University of Chicago Press
* '''Year''': 1990
* '''Pages''': 170-220
* '''E-text''':
* '''Reference''': Miller, William Ian. ''Bloodtaking and Peacemaking: Feud, Law, and Society in Saga Iceland.'' Chicago: University of Chicago Press, 1990.

----
* '''Key words''':

==Annotation==
==Lýsing==

==See also==
* [[Miller, William Ian. Introduction: The Institutional Setting and the Ranks of Persons]]
* [[Miller, William Ian. Making Sense of the Sources]]
* [[Miller, William Ian. Some Aspects of the Economy]]
* [[Miller, William Ian. Householding Patterns]]
* [[Miller, William Ian. The Bonds of Kinship]]
* [[Miller, William Ian. Law and Legal Process]]
* [[Miller, William Ian. Peacemaking and Arbitration]]
* [[Miller, William Ian. Concluding Observations]]

==References==

==Links==

* ''Written by:''
* ''Icelandic/English translation:''

[[Category:Egils saga]][[Category:Egils saga:_Articles]][[Category:Njáls saga]][[Category:Njáls saga:_Articles]][[Category:Authors]][[Category:All entries]]

Miller, William Ian. Householding Patterns

2016-06-30T12:39:25Z

Barbora: /* See also */

* '''Author''': Miller, William Ian
* '''Title''': Householding Patterns
* '''Published in''': ''Bloodtaking and Peacemaking: Feud, Law and Society in Saga Iceland''
* '''Place, Publisher''': Chicago: University of Chicago Press
* '''Year''': 1990
* '''Pages''': 111-37
* '''E-text''':
* '''Reference''': Miller, William Ian. ''Bloodtaking and Peacemaking: Feud, Law, and Society in Saga Iceland.'' Chicago: University of Chicago Press, 1990.

----
* '''Key words''':

==Annotation==
==Lýsing==

==See also==
* [[Miller, William Ian. Introduction: The Institutional Setting and the Ranks of Persons]]
* [[Miller, William Ian. Making Sense of the Sources]]
* [[Miller, William Ian. Some Aspects of the Economy]]
* [[Miller, William Ian. The Bonds of Kinship]]
* [[Miller, William Ian. Feud, Vengeance, and the Disputing Process]]
* [[Miller, William Ian. Law and Legal Process]]
* [[Miller, William Ian. Peacemaking and Arbitration]]
* [[Miller, William Ian. Concluding Observations]]

==References==

==Links==

* ''Written by:''
* ''Icelandic/English translation:''

[[Category:Egils saga]][[Category:Egils saga:_Articles]][[Category:Njáls saga]][[Category:Njáls saga:_Articles]][[Category:Authors]][[Category:All entries]]

Miller, William Ian. The Bonds of Kinship

2016-06-30T12:38:59Z

Barbora: Created page with "* '''Author''': Miller, William Ian * '''Title''': The Bonds of Kinship * '''Published in''': ''Bloodtaking and Peacemaking: Feud, Law and Society in Saga Iceland'' * '''Place, P..."

* '''Author''': Miller, William Ian
* '''Title''': The Bonds of Kinship
* '''Published in''': ''Bloodtaking and Peacemaking: Feud, Law and Society in Saga Iceland''
* '''Place, Publisher''': Chicago: University of Chicago Press
* '''Year''': 1990
* '''Pages''': 139-78
* '''E-text''':
* '''Reference''': Miller, William Ian. ''Bloodtaking and Peacemaking: Feud, Law, and Society in Saga Iceland.'' Chicago: University of Chicago Press, 1990.

----
* '''Key words''':

==Annotation==
==Lýsing==

==See also==
* [[Miller, William Ian. Introduction: The Institutional Setting and the Ranks of Persons]]
* [[Miller, William Ian. Making Sense of the Sources]]
* [[Miller, William Ian. Some Aspects of the Economy]]
* [[Miller, William Ian. Householding Patterns]]
* [[Miller, William Ian. Feud, Vengeance, and the Disputing Process]]
* [[Miller, William Ian. Law and Legal Process]]
* [[Miller, William Ian. Peacemaking and Arbitration]]
* [[Miller, William Ian. Concluding Observations]]

==References==

==Links==

* ''Written by:''
* ''Icelandic/English translation:''

[[Category:Egils saga]][[Category:Egils saga:_Articles]][[Category:Njáls saga]][[Category:Njáls saga:_Articles]][[Category:Authors]][[Category:All entries]]

Miller, William Ian. Householding Patterns

2016-06-30T12:38:32Z

Barbora: Created page with "* '''Author''': Miller, William Ian * '''Title''': Householding Patterns * '''Published in''': ''Bloodtaking and Peacemaking: Feud, Law and Society in Saga Iceland'' * '''Place, ..."

* '''Author''': Miller, William Ian
* '''Title''': Householding Patterns
* '''Published in''': ''Bloodtaking and Peacemaking: Feud, Law and Society in Saga Iceland''
* '''Place, Publisher''': Chicago: University of Chicago Press
* '''Year''': 1990
* '''Pages''': 111-37
* '''E-text''':
* '''Reference''': Miller, William Ian. ''Bloodtaking and Peacemaking: Feud, Law, and Society in Saga Iceland.'' Chicago: University of Chicago Press, 1990.

----
* '''Key words''':

==Annotation==
==Lýsing==

==See also==
* [[Miller, William Ian. Introduction: The Institutional Setting and the Ranks of Persons]]
* [[Miller, William Ian. Making sense of the Sources]]
* [[Miller, William Ian. Some Aspects of the Economy]]
* [[Miller, William Ian. The Bonds of Kinship]]
* [[Miller, William Ian. Feud, Vengeance, and the Disputing Process]]
* [[Miller, William Ian. Law and Legal Process]]
* [[Miller, William Ian. Peacemaking and Arbitration]]
* [[Miller, William Ian. Concluding Observations]]

==References==

==Links==

* ''Written by:''
* ''Icelandic/English translation:''

[[Category:Egils saga]][[Category:Egils saga:_Articles]][[Category:Njáls saga]][[Category:Njáls saga:_Articles]][[Category:Authors]][[Category:All entries]]

Miller, William Ian. Some Aspects of the Economy

2016-06-30T12:37:55Z

Barbora: Created page with "* '''Author''': Miller, William Ian * '''Title''': Some Aspects of the Economy: The Problem of Negotiating and Classifying Exchanges * '''Published in''': ''Bloodtaking and Peace..."

* '''Author''': Miller, William Ian
* '''Title''': Some Aspects of the Economy: The Problem of Negotiating and Classifying Exchanges
* '''Published in''': ''Bloodtaking and Peacemaking: Feud, Law and Society in Saga Iceland''
* '''Place, Publisher''': Chicago: University of Chicago Press
* '''Year''': 1990
* '''Pages''': 77-109
* '''E-text''':
* '''Reference''': Miller, William Ian. ''Bloodtaking and Peacemaking: Feud, Law, and Society in Saga Iceland.'' Chicago: University of Chicago Press, 1990.

----
* '''Key words''':

==Annotation==
==Lýsing==

==See also==
* [[Miller, William Ian. Introduction: The Institutional Setting and the Ranks of Persons]]
* [[Miller, William Ian. Making Sense of the Sources]]
* [[Miller, William Ian. Householding Patterns]]
* [[Miller, William Ian. The Bonds of Kinship]]
* [[Miller, William Ian. Feud, Vengeance, and the Disputing Process]]
* [[Miller, William Ian. Law and Legal Process]]
* [[Miller, William Ian. Peacemaking and Arbitration]]
* [[Miller, William Ian. Concluding Observations]]

==References==

==Links==

* ''Written by:''
* ''Icelandic/English translation:''

[[Category:Egils saga]][[Category:Egils saga:_Articles]][[Category:Njáls saga]][[Category:Njáls saga:_Articles]][[Category:Authors]][[Category:All entries]]

Miller, William Ian. Making Sense of the Sources

2016-06-30T12:37:28Z

Barbora: Created page with "* '''Author''': Miller, William Ian * '''Title''': Making Sense of the Sources * '''Published in''': ''Bloodtaking and Peacemaking: Feud, Law and Society in Saga Iceland'' * '''P..."

* '''Author''': Miller, William Ian
* '''Title''': Making Sense of the Sources
* '''Published in''': ''Bloodtaking and Peacemaking: Feud, Law and Society in Saga Iceland''
* '''Place, Publisher''': Chicago: University of Chicago Press
* '''Year''': 1990
* '''Pages''': 43-76
* '''E-text''':
* '''Reference''': Miller, William Ian. ''Bloodtaking and Peacemaking: Feud, Law, and Society in Saga Iceland.'' Chicago: University of Chicago Press, 1990.

----
* '''Key words''':

==Annotation==
==Lýsing==

==See also==
* [[Miller, William Ian. Introduction: The Institutional Setting and the Ranks of Persons]]
* [[Miller, William Ian. Some Aspects of the Economy]]
* [[Miller, William Ian. Householding Patterns]]
* [[Miller, William Ian. The Bonds of Kinship]]
* [[Miller, William Ian. Feud, Vengeance, and the Disputing Process]]
* [[Miller, William Ian. Law and Legal Process]]
* [[Miller, William Ian. Peacemaking and Arbitration]]
* [[Miller, William Ian. Concluding Observations]]

==References==

==Links==

* ''Written by:''
* ''Icelandic/English translation:''

[[Category:Njáls saga]][[Category:Njáls saga:_Articles]][[Category:Authors]][[Category:All entries]]

Miller, William Ian. Introduction: The Institutional Setting and the Ranks of Persons

2016-06-30T12:36:24Z

Barbora: /* See also */

* '''Author''': Miller, William Ian
* '''Title''': Introduction: The Institutional Setting and the Ranks of Persons
* '''Published in''': ''Bloodtaking and Peacemaking: Feud, Law and Society in Saga Iceland''
* '''Place, Publisher''': Chicago: University of Chicago Press
* '''Year''': 1990
* '''Pages''': 13-41
* '''E-text''':
* '''Reference''': Miller, William Ian. ''Bloodtaking and Peacemaking: Feud, Law, and Society in Saga Iceland.'' Chicago: University of Chicago Press, 1990.

----
* '''Key words''':

==Annotation==
==Lýsing==

==See also==
* [[Miller, William Ian. Making Sense of the Sources]]
* [[Miller, William Ian. Some Aspects of the Economy]]
* [[Miller, William Ian. Householding Patterns]]
* [[Miller, William Ian. The Bonds of Kinship]]
* [[Miller, William Ian. Feud, Vengeance, and the Disputing Process]]
* [[Miller, William Ian. Law and Legal Process]]
* [[Miller, William Ian. Peacemaking and Arbitration]]
* [[Miller, William Ian. Concluding Observations]]

==References==

==Links==

* ''Written by:''
* ''Icelandic/English translation:''

[[Category:Njáls saga]][[Category:Njáls saga:_Articles]][[Category:Authors]][[Category:All entries]]

Miller, William Ian. Introduction: The Institutional Setting and the Ranks of Persons

2016-06-30T12:35:52Z

Barbora: Created page with "* '''Author''': Miller, William Ian * '''Title''': Introduction: The Institutional Setting and the Ranks of Persons * '''Published in''': ''Bloodtaking and Peacemaking: Feud, Law..."

* '''Author''': Miller, William Ian
* '''Title''': Introduction: The Institutional Setting and the Ranks of Persons
* '''Published in''': ''Bloodtaking and Peacemaking: Feud, Law and Society in Saga Iceland''
* '''Place, Publisher''': Chicago: University of Chicago Press
* '''Year''': 1990
* '''Pages''': 13-41
* '''E-text''':
* '''Reference''': Miller, William Ian. ''Bloodtaking and Peacemaking: Feud, Law, and Society in Saga Iceland.'' Chicago: University of Chicago Press, 1990.

----
* '''Key words''':

==Annotation==
==Lýsing==

==See also==
* [[Miller, William Ian. Making sense of the Sources]]
* [[Miller, William Ian. Some Aspects of the Economy]]
* [[Miller, William Ian. Householding Patterns]]
* [[Miller, William Ian. The Bonds of Kinship]]
* [[Miller, William Ian. Feud, Vengeance, and the Disputing Process]]
* [[Miller, William Ian. Law and Legal Process]]
* [[Miller, William Ian. Peacemaking and Arbitration]]
* [[Miller, William Ian. Concluding Observations]]

==References==

==Links==

* ''Written by:''
* ''Icelandic/English translation:''

[[Category:Njáls saga]][[Category:Njáls saga:_Articles]][[Category:Authors]][[Category:All entries]]

Miller, William Ian. Bloodtaking and peacemaking: Feud, law, and society in Saga Iceland

2016-06-30T12:10:22Z

Barbora: /* Lýsing */

* '''Author''': Miller, William Ian
* '''Title''': ''Bloodtaking and Peacemaking: Feud, Law, and Society in Saga Iceland''
* '''Place, Publisher''': Chicago: University of Chicago Press
* '''Year''': 1990
* '''E-text''':
* '''Reference''': Miller, William Ian. ''Bloodtaking and Peacemaking: Feud, Law, and Society in Saga Iceland.'' Chicago: University of Chicago Press, 1990.
----
* '''Key words''':

==Annotation==

See also annotation for individual chapters:

* [[Miller, William Ian. Introduction: The Institutional Setting and the Ranks of Persons]]
* [[Miller, William Ian. Making sense of the Sources]]
* [[Miller, William Ian. Some Aspects of the Economy]]
* [[Miller, William Ian. Householding Patterns]]
* [[Miller, William Ian. The Bonds of Kinship]]
* [[Miller, William Ian. Feud, Vengeance, and the Disputing Process]]
* [[Miller, William Ian. Law and Legal Process]]
* [[Miller, William Ian. Peacemaking and Arbitration]]
* [[Miller, William Ian. Concluding Observations]]

==Lýsing==

Sjá einnig lýsingu á einstökum köflum:

* [[Miller, William Ian. Introduction: The Institutional Setting and the Ranks of Persons]]
* [[Miller, William Ian. Making sense of the Sources]]
* [[Miller, William Ian. Some Aspects of the Economy]]
* [[Miller, William Ian. Householding Patterns]]
* [[Miller, William Ian. The Bonds of Kinship]]
* [[Miller, William Ian. Feud, Vengeance, and the Disputing Process]]
* [[Miller, William Ian. Law and Legal Process]]
* [[Miller, William Ian. Peacemaking and Arbitration]]
* [[Miller, William Ian. Concluding Observations]]

==See also==

==References==

==Links==

* ''Written by:''
* ''Icelandic/English translation:''

[[Category:Njáls saga]][[Category:Egils saga]][[Category:Njáls saga:_Articles]][[Category:Egils saga:_Articles]][[Category:Authors]][[Category:All entries]]

Miller, William Ian. Bloodtaking and peacemaking: Feud, law, and society in Saga Iceland

2016-06-30T12:10:13Z

Barbora: /* Annotation */

* '''Author''': Miller, William Ian
* '''Title''': ''Bloodtaking and Peacemaking: Feud, Law, and Society in Saga Iceland''
* '''Place, Publisher''': Chicago: University of Chicago Press
* '''Year''': 1990
* '''E-text''':
* '''Reference''': Miller, William Ian. ''Bloodtaking and Peacemaking: Feud, Law, and Society in Saga Iceland.'' Chicago: University of Chicago Press, 1990.
----
* '''Key words''':

==Annotation==

See also annotation for individual chapters:

* [[Miller, William Ian. Introduction: The Institutional Setting and the Ranks of Persons]]
* [[Miller, William Ian. Making sense of the Sources]]
* [[Miller, William Ian. Some Aspects of the Economy]]
* [[Miller, William Ian. Householding Patterns]]
* [[Miller, William Ian. The Bonds of Kinship]]
* [[Miller, William Ian. Feud, Vengeance, and the Disputing Process]]
* [[Miller, William Ian. Law and Legal Process]]
* [[Miller, William Ian. Peacemaking and Arbitration]]
* [[Miller, William Ian. Concluding Observations]]

==Lýsing==

Sjá einnig lýsingu á einstökum köflum:

* [[Miller, William Ian. Introduction: The Institutional Setting and the Ranks of Persons]]
* [[Miller, William Ian.Making sense of the Sources]]
* [[Miller, William Ian. Some Aspects of the Economy]]
* [[Miller, William Ian. Householding Patterns]]
* [[Miller, William Ian. The Bonds of Kinship]]
* [[Miller, William Ian. Feud, Vengeance, and the Disputing Process]]
* [[Miller, William Ian. Law and Legal Process]]
* [[Miller, William Ian. Peacemaking and Arbitration]]
* [[Miller, William Ian. Concluding Observations]]

==See also==

==References==

==Links==

* ''Written by:''
* ''Icelandic/English translation:''

[[Category:Njáls saga]][[Category:Egils saga]][[Category:Njáls saga:_Articles]][[Category:Egils saga:_Articles]][[Category:Authors]][[Category:All entries]]

Miller, William Ian. Bloodtaking and peacemaking: Feud, law, and society in Saga Iceland

2016-06-30T11:59:32Z

Barbora:

* '''Author''': Miller, William Ian
* '''Title''': ''Bloodtaking and Peacemaking: Feud, Law, and Society in Saga Iceland''
* '''Place, Publisher''': Chicago: University of Chicago Press
* '''Year''': 1990
* '''E-text''':
* '''Reference''': Miller, William Ian. ''Bloodtaking and Peacemaking: Feud, Law, and Society in Saga Iceland.'' Chicago: University of Chicago Press, 1990.
----
* '''Key words''':

==Annotation==

See also annotation for individual chapters:

* [[Miller, William Ian. Introduction: The Institutional Setting and the Ranks of Persons]]
* [[Miller, William Ian.Making sense of the Sources]]
* [[Miller, William Ian. Some Aspects of the Economy]]
* [[Miller, William Ian. Householding Patterns]]
* [[Miller, William Ian. The Bonds of Kinship]]
* [[Miller, William Ian. Feud, Vengeance, and the Disputing Process]]
* [[Miller, William Ian. Law and Legal Process]]
* [[Miller, William Ian. Peacemaking and Arbitration]]
* [[Miller, William Ian. Concluding Observations]]

==Lýsing==

Sjá einnig lýsingu á einstökum köflum:

* [[Miller, William Ian. Introduction: The Institutional Setting and the Ranks of Persons]]
* [[Miller, William Ian.Making sense of the Sources]]
* [[Miller, William Ian. Some Aspects of the Economy]]
* [[Miller, William Ian. Householding Patterns]]
* [[Miller, William Ian. The Bonds of Kinship]]
* [[Miller, William Ian. Feud, Vengeance, and the Disputing Process]]
* [[Miller, William Ian. Law and Legal Process]]
* [[Miller, William Ian. Peacemaking and Arbitration]]
* [[Miller, William Ian. Concluding Observations]]

==See also==

==References==

==Links==

* ''Written by:''
* ''Icelandic/English translation:''

[[Category:Njáls saga]][[Category:Egils saga]][[Category:Njáls saga:_Articles]][[Category:Egils saga:_Articles]][[Category:Authors]][[Category:All entries]]

Robinson, Peter. Vikings and Celts

2016-06-30T11:27:43Z

Barbora:

* '''Author''': Robinson, Peter
* '''Title''': Vikings and Celts
* '''Published in''': ''Introductory Essays on Egils saga and Njáls saga''
* '''Editors''':John Hines, Desmond Slay
* '''Place, Publisher''': London: Viking Society for Northern Research
* '''Year''': 1992
* '''Pages''': 125-39
* '''E-text''': [http://vsnrweb-publications.org.uk/Introductory%20essays%20on%20egils%20saga%20and%20njals%20saga.pdf Viking Society Web Publications]
* '''Reference''': Robinson, Peter. "Viking and Celts." ''Introductory Essays on Egils saga and Njáls saga,'' pp. 125-39. Eds. John Hines, Desmond Slay. London: Viking Society for Northern Research, 1992.
----
* '''Key words''':

==Annotation==
In his article, Peter Robinson discusses the past research on the relation between Celtic tradition and Old Norse literature, and he uses Njáls saga among other examples. He aims to find a middle way between Sophus Bugge's position, which states that Old Norse literature is rooted in Celtic tradition, and the opposite statement, which posits that due to the scarcity of loan words and absence of Irish heroes in Old Norse literature, no influence can be affirmed. Robinson then lists the loan words, Irish historical documents dealing with Norse people, personal names in sagas and parallels between Norse and Celtic stories, to show that contact existed. He points then to the gradual augmentation of these parallels from the 14th century on. His interpretation is based on Einar Ólafur Sveinsson’s theory about slavery and prestige. The Celts who arrived to Iceland during the settlement period were usually slaves, and thus their stories must have enjoyed little prestige. However, as time went on, the motifs of these stories were integrated in Norse tradition, as their origins were forgotten. In conclusion, he states that the creative freedom, new creative techniques such as prolepsis, and the passionate way of telling stories which seem to be fundamental for the development of the sagas are owed to the Celtic tradition.He thus recommends the reading of Celtic material to Old Norse students, and proposes a list of books to start with.

==Lýsing==

==See also==

* [[Guðrún Nordal. Sturlunga saga and the context of saga-writing]]
* [[Hines, John. Kingship in Egils saga]]
* [[Finlay, Alison. Egils saga and other poets’ sagas]]
* [[Larrington, Carolyne. Egill‘s longer Poems: Arinbjarnarkviða and Sonatorrek]]
* [[Jesch, Judith. "Good men" and peace in Njáls saga]]
* [[O'Donoghue, Heather. Women in Njáls saga]]
* [[Hamer, Andrew. "It seemed to me that the sweetest light of my eyes had been extinguished"]]
* [[McTurk, Rory W. The supernatural in Njáls saga]]
* [[Hines, John. Egils saga and Njáls saga: bibliographical guides]]

==References==
[[Njála,_012|Chapter 12]]: '''kom þoka mikil''': "The simplest approach is to equate parallel motifs with direct influence, and then start pursuing parallel motifs through literature. For example, there are many mists in Celtic stories (e.g.in the ''Mabinogion'', Jones 1989, 43) similar to the magic mist that protects Þjóstólfr from his pursuers in ''Njáls saga''." (p. 129).

[[Njála,_020|Chapter 20]]: '''Njáll''': "But, as the centuries passed their stories were dissolved into the mainstream of Norse tradition: their Celtic origins were forgotten, and these stories became part of the common stock. There is some excellent evidence in favour of this. For instance, the names Njáll and Kormákr: both names are unquestionably Irish, yet neither of the sagas of these two gives any hint of an Irish connection in the families of the heroes. … One must conclude that the authors simply were not aware that the names were Irish." (p. 131).

[[Njála,_157|Chapter 157]]: '''Brían konungur''': "Further, it is not true that no saga contains any Irish story or any Irish hero. ''Kjalnesinga saga'' contains a garbled version of the Irish story of Cúchukain's killing of his son … And, of course, there is the account of the battle of Clontarf at the end of ''Njáls saga''." (p. 128).

==Links==

* ''Written by:'' Barbora Davídková
* ''Icelandic/English translation:''

[[Category:Egils saga]][[Category:Egils saga:_Articles]][[Category:Njáls saga]][[Category:Njáls saga:_Articles]][[Category:Authors]][[Category:Bibliography]]
[[Category:All entries]]

Njála, 157

2016-06-30T10:00:34Z

Barbora:

{{Njála_TOC}}

==Chapter 157==

'''BRIAN'S BATTLE.'''

Earl Sigurd Hlodver's son busked him from the Orkneys, and Flosi offered to go with him.

The earl would not have that, since he had his pilgrimage to fulfil.

Flosi offered fifteen men of his band to go on the voyage, and the earl accepted them, but Flosi fared with Earl Gilli to the Southern isles.

Thorstein, the son of Hall of the Side, went along with Earl Sigurd, and Hrafn the Red, and Erling of Straumey.

He would not that Hareck should go, but said he would be sure to be the first to tell him the tidings of his voyage.

The earl came with all his host on Palm Sunday to Dublin, and there too was come Brodir with all his host.

Brodir tried by sorcery how the fight would go, but the answer ran thus, that if the fight were on Good-Friday King Brian would fall but win the day; but if they fought before, they would all fall who were against him.

Then Brodir said that they must not fight before the Friday.

On the fifth day of the week a man rode up to Kormlada and her company on an apple-grey horse, and in his hand he held a halberd; he talked long with them.

King Brian<ref>'''King Brian''': "Further, it is not true that no saga contains any Irish story or any Irish hero. ''Kjalnesinga saga'' contains a garbled version of the Irish story of Cúchukain's killing of his son … And, of course, there is the account of the battle of Clontarf at the end of ''Njáls saga''." [[Robinson, Peter. Vikings and Celts]] (p. 128).</ref> came with all his host to the Burg, and on the Friday the host fared out of the Burg, and both armies were drawn up in array.

Brodir was on one wing of the battle, but King Sigtrygg on the other.

Earl Sigurd was in the mid battle.

Now it must be told of King Brian that he would not fight on the fast-day, and so a shieldburg (1) was thrown round him, and his host was drawn up in array in front of it.

Wolf the Quarrelsome was on that wing of the battle against which Brodir stood; but on the other wing, where Sigtrygg stood against them, were Ospak and his sons.

But in mid battle was Kerthialfad, and before him the banners were home.

Now the wings fall on one another, and there was a very hard fight. Brodir went through the host of the foe, and felled all the foremost that stood there, but no steel would bite on his mail.

Wolf the Quarrelsome turned then to meet him, and thrust at him thrice so hard that Brodir fell before him at each thrust, and was well-nigh not getting on his feet again; but as soon as ever he found his feet, he fled away into the wood at once.

Earl Sigurd had a hard battle against Kerthialfad, and Kerthialfad came on so fast that he laid low all who were in the front rank, and he broke the array of Earl Sigurd right up to his banner, and slew the banner-bearer.

Then he got another man to bear the banner, and there was again a hard fight.

Kerthialfad smote this man too his death blow at once, and so on one after the other all who stood near him.

Then Earl Sigurd called on Thorstein the son of Hall of the Side, to bear the banner, and Thorstein was just about to lift the banner, but then Asmund the White said, "Don't bear the banner! For all they who bear it get their death."

"Hrafn the Red!" called out Earl Sigurd, "bear thou the banner."

"Bear thine own devil thyself," answered Hrafn.

Then the earl said, "'Tis fittest that the beggar should bear the bag;'" and with that he took the banner from the staff and put it under his cloak.

A little after Asmund the White was slain, and then the earl was pierced through with a spear.

Ospak had gone through all the battle on his wing, he had been sore wounded, and lost both his sons ere King Sigtrygg fled before him.

Then flight broke out throughout all the host.

Thorstein Hall of the Side's son stood still while all the others fled, and tied his shoe-string. Then Kerthialfad asked why he ran not as the others.

"Because," said Thorstein, "I can't get home to-night, since I am at home out in Iceland."

Kerthialfad gave him peace.

Hrafn the Red was chased out into a certain river; he thought he saw there the pains of hell down below him, and he thought the devils wanted to drag him to them.

Then Hrafn said, "Thy dog (2), Apostle Peter! hath run twice to Rome, and he would run the third time if thou gavest him leave."

Then the devils let him loose, and Hrafn got across the river.

Now Brodir saw that King Brian's men were chasing the fleers, and that there were few men by the shieldburg.

Then he rushed out of the wood, and broke through the shieldburg, and hewed at the king.

The lad Takt threw his arm in the way, and the stroke took it off and the king's head too, but the king's blood came on the lad's stump, and the stump was healed by it on the spot.

Then Brodir called out with a loud voice, "Now let man tell man that Brodir felled Brian."

Then men ran after those who were chasing the fleers, and they were told that King Brian had fallen, and then they turned back straightway, both Wolf the Quarrelsome and Kerthialfad.

Then they threw a ring round Brodir and his men, and threw branches of trees upon them, and so Brodir was taken alive.

Wolf the Quarrelsome cut open his belly, and led him round and round the trunk of a tree, and so wound all his entrails out of him, and he did not die before they were all drawn out of him.

Brodir's men were slain to a man.

After that they took King Brian's body and laid it out. The king's head had grown fast to the trunk.

Fifteen men of the burners fell in Brian's battle, and there, too, fell Halldor the son of Gudmund the Powerful, and Erling of Straumey.

On Good-Friday that event happened in Caithness that a man whose name was Daurrud went out. He saw folk riding twelve together to a bower, and there they were all lost to his sight. He went to that bower and looked in through a window slit that was in it, and saw that there were women inside, and they had set up a loom. Men's heads were the weights, but men's entrails were the warp and weft, a sword was the shuttle, and the reels were arrows.

They sang these songs, and he learnt them by heart:

THE WOOF OF WAR.

"See! warp is stretched
For warriors' fall,
Lo! weft in loom
'Tis wet with blood;
Now fight foreboding,
'Neath friends' swift fingers,
Our grey woof waxeth
With war's alarms,
Our warp bloodred,
Our weft corseblue.

"This woof is y-woven
With entrails of men,
This warp is hardweighted
With heads of the slain,
Spears blood-besprinkled
For spindles we use,
Our loom ironbound,
And arrows our reels;
With swords for our shuttles
This war-woof we work;
So weave we, weird sisters,
Our warwinning woof.

"Now Warwinner walketh
To weave in her turn,
Now Swordswinger steppeth,
Now Swiftstroke, now Storm;
When they speed the shuttle
How spearheads shall flash!
Shields crash, and helmgnawer (3)
On harness bite hard!

"Wind we, wind swiftly
Our warwinning woof
Woof erst for king youthful
Foredoomed as his own,
Forth now we will ride,
Then through the ranks rushing
Be busy where friends
Blows blithe give and take.

"Wind we, wind swiftly
Our warwinning woof,
After that let us steadfastly
Stand by the brave king;
Then men shall mark mournful
Their shields red with gore,
How Swordstroke and Spearthrust
Stood stout by the prince.

"Wind we, wind swiftly
Our warwinning woof.
When sword-bearing rovers
To banners rush on,
Mind, maidens, we spare not
One life in the fray!
We corse-choosing sisters
Have charge of the slain.

"Now new-coming nations
That island shall rule,
Who on outlying headlands
Abode ere the fight;
I say that King mighty
To death now is done,
Now low before spearpoint
That Earl bows his head.

"Soon over all Ersemen
Sharp sorrow shall fall,
That woe to those warriors
Shall wane nevermore;
Our woof now is woven.
Now battlefield waste,
O'er land and o'er water
War tidings shall leap.

"Now surely 'tis gruesome
To gaze all around.
When bloodred through heaven
Drives cloudrack o'er head;
Air soon shall be deep hued
With dying men's blood
When this our spaedom
Comes speedy to pass.

"So cheerily chant we
Charms for the young king,
Come maidens lift loudly
His warwinning lay;
Let him who now listens
Learn well with his ears
And gladden brave swordsmen
With bursts of war's song.

"Now mount we our horses,
Now bare we our brands,
Now haste we hard, maidens,
Hence far, far, away."

Then they plucked down the Woof and tore it asunder, and each kept what she had hold of.

Now Daurrud goes away from the Slit, and home; but they got on their steeds and rode six to the south, and the other six to the north.

A like event befell Brand Gneisti's son in the Faroe Isles.

At Swinefell, in Iceland, blood came on the priest's stole on Good-Friday, so that he had to put it off.

At Thvattwater the priest thought he saw on Good-Friday a long deep of the sea hard by the altar, and there he saw many awful sights, and it was long ere he could sing the prayers.

This event happened in the Orkneys, that Hareck thought he saw Earl Sigurd, and some men with him. Then Hareck took his horse and rode to meet the earl. Men saw that they met and rode under a brae, but they were never seen again, and not a scrap was ever found of Hareck.

Earl Gilli in the Southern isles dreamed that a man came to him and said his name was Hostfinn, and told him he was come from Ireland.

The earl thought he asked him for tidings thence, and then he sang this song:

"I have been where warriors wrestled,
High in Erin sang the sword,
Boss to boss met many bucklers,
Steel rung sharp on rattling helm;
I can tell of all their struggle;
Sigurd fell in flight of spears;
Brian fell, but kept his kingdom
Ere he lost one drop of blood."

Those two, Flosi and the earl, talked much of this dream. A week after, Hrafn the Red came thither, and told them all the tidings of Brian's battle, the fall of the king, and of Earl Sigurd, and Brodir, and all the Vikings.

"What," said Flosi, "hast thou to tell me of my men?

"They all fell there," says Hrafn, "but thy brother-in-law Thorstein took peace from Kerthialfad, and is now with him."

Flosi told the earl that he would now go away, "For we have our pilgrimage south to fulfil."

The earl bade him go as he wished, and gave him a ship and all else that he needed, and much silver.

Then they sailed to Wales, and stayed there a while.

ENDNOTES:

(1) "Shieldburg," that is, a ring of men holding their shields locked together.

(2) "Thy dog," etc. Meaning that he would go a third time on a pilgrimage to Rome if St. Peter helped him out of this strait.

(3) "Helmgnawer," the sword that bites helmets.

==References==

<references />

==Kafli 157==
Sigurður jarl Hlöðvisson bjóst af Orkneyjum. Flosi bauð að fara með honum. Jarl vildi það eigi þar sem hann átti suðurgöngu sína að leysa. Flosi bauð fimmtán menn af liði sínu til ferðarinnar en jarl þekktist það. En Flosi fór með Gilla jarli í Suðureyjar. Þorsteinn Síðu-Hallsson fór með Sigurði jarli, Hrafn hinn rauði, Erlingur af Straumey. Jarl vildi eigi að Hárekur færi en jarl lést mundu segja honum fyrstum tíðindin.

Jarlinn kom með allan her sinn að pálmadegi í Dyflin. Þá var og kominn Bróðir með allan her sinn. Bróðir reyndi til með forneskju hversu ganga mundi orustan. En svo gekk fréttin ef á föstudegi væri barist að Brían konungur mundi falla og hafa sigur en ef fyrr væri barist mundu þeir allir falla er í móti honum væru. Þá sagði Bróðir að eigi skyldi fyrr berjast en föstudaginn.

Þá reið maður að þeim Kormlöðu á apalgrám hesti og hafði í hendi pálstaf. Hann talaði lengi við þau.

Brían konungur<ref>'''Brían konungur''': "Further, it is not true that no saga contains any Irish story or any Irish hero. ''Kjalnesinga saga'' contains a garbled version of the Irish story of Cúchukain's killing of his son … And, of course, there is the account of the battle of Clontarf at the end of ''Njáls saga''." [[Robinson, Peter. Vikings and Celts]] (s. 128).</ref> kom með allan her sinn til borgarinnar. Föstudaginn fór út herinn af borginni og var fylkt liðinu hvorutveggja. Bróðir var í annan fylkingararminn en Sigtryggur konungur í annan. Sigurður jarl var í miðju liðinu.

Nú er að segja frá Bríani konungi að hann vildi eigi berjast föstudaginn og var skotið um hann skjaldborg og fylkt þar liðinu fyrir framan. Úlfur hræða var í þann fylkingararminn sem Bróðir var til móts en í annan fylkingararm var Óspakur og synir konungs en í miðri fylkingunni var Kerþjálfaður og voru fyrir honum borin merkin.

Fallast nú að fylkingarnar. Var þar orusta allhörð. Gekk Bróðir í gegnum lið þeirra og felldi þá alla er fremstir stóðu en hann bitu ekki járn. Úlfur hræða sneri þá í móti honum og lagði til hans þrisvar sinnum svo fast að Bróðir féll fyrir í hvert sinn og var við sjálft að hann mundi eigi á fætur komast. En þegar hann fékk upp staðið þá flýði hann og þegar í skóginn undan.

Sigurður jarl átti harðan bardaga við Kerþjálfað. Kerþjálfaður gekk svo fast fram að hann felldi þá alla er fremstir voru. Rauf hann þá fylkinguna Sigurðar jarls allt að merkjum og drap merkismanninn. Fékk hann þá til annan mann að bera merkið. Varð þá enn orusta hörð. Kerþjálfaður hjó þenna þegar banahögg og hvern að öðrum þá er í nánd voru. Sigurður jarl kvaddi þá til Þorstein Síðu-Hallsson að bera merkið. Þorsteinn ætlaði upp að taka merkið.

Þá mælti Ámundi hvíti: „Berðu eigi merkið því að þeir eru allir drepnir er það bera.“

„Hrafn hinn rauði,“ sagði jarl, „berðu merkið.“

Hrafn svaraði: „Berðu sjálfur fjanda þinn.“

Jarl mælti: „Það mun vera maklegast að fari saman karl og kýll.“

Tók hann þá merkið af stönginni og kom í millum klæða sinna. Litlu síðar var veginn Ámundi hvíti. Þá var jarl og skotinn spjóti í gegnum.

Óspakur hafði gengið um allan fylkingararminn. Hann var orðinn sár mjög en látið sonu sína báða áður. Sigtryggur konungur flýði fyrir honum. Brast þá flótti í öllu liðinu.

Þorsteinn Síðu-Hallsson nam staðar þá er aðrir flýðu og batt skóþveng sinn. Þá spurði Kerþjálfaður hví hann rynni eigi.

„Því,“ sagði Þorsteinn, „að eg tek eigi heim í kveld þar sem eg á heima út á Íslandi.“

Kerþjálfaður gaf honum grið.

Hrafn hinn rauði var eltur út á á nokkura. Hann þóttist þar sjá helvítis kvalar í niðri og þótti honum djöflar vilja draga sig til.

Hrafn mælti þá: „Runnið hefir hundur þinn, Pétur postuli, til Róms tvisvar og mundi renna hið þriðja sinn ef þú leyfðir.“

Þá létu djöflar hann lausan og komst Hrafn yfir ána.

Bróðir sá nú að liðið Bríans konungs rak flóttann og var fátt manna hjá skjaldborginni. Hljóp hann þá úr skóginum og rauf alla skjaldborgina og hjó til konungsins. Sveinninn Taktur brá upp við hendinni og tók hana af honum og höfuðið af konunginum en blóðið konungsins kom á stúf sveininum og greri þegar fyrir stúfinn.

Bróðir kallaði þá hátt: „Kunni það maður manni að segja að Bróðir felldi Brían.“

Þá var runnið eftir þeim er flóttann ráku og sagt þeim fallið Bríans konungs. Sneru þeir þá aftur þegar Úlfur hræða og Kerþjálfaður. Slógu þeir þá hring um þá Bróður og felldu að þeim viðu. Var þá Bróðir höndum tekinn. Úlfur hræða reist á honum kviðinn og leiddi hann um eik og rakti svo úr honum þarmana og dó hann eigi fyrr en allir voru úr honum raktir. Menn Bróður voru allir drepnir. Síðan tóku þeir lík Bríans konungs og bjuggu um. Höfuð konungsins var gróið við bolinn. Fimmtán menn af brennumönnum féllu í Bríansorustu. Þar féll og Halldór son Guðmundar hins ríka og Erlingur af Straumey.

Föstudaginn langa varð sá atburður á Katanesi að maður sá er Dörruður hét gekk út. Hann sá að menn riðu tólf saman til dyngju einnar og hurfu þar allir. Hann gekk til dyngjunnar. Hann sá í glugg er á var og sá að þar voru konur inni og höfðu færðan upp vef. Mannahöfuð voru fyrir kljána en þarmar úr mönnum fyrir viftu og garn, sverð var fyrir skeið en ör fyrir hræl.

Þær kváðu vísur þessar:

1.Vítt er orpinn

fyrir valfalli

rifs reiði,

rignir blóði.

Nú er fyrir geirum

grár upp kominn

vefur verþjóðar

er þær vinur fylla

rauðum vefti

Randversk blá.

2.Sjá er orpinn vefur

ýta þörmum

og harðkljáður

höfðum manna.

Eru dreyrrekin

dörr að sköftum,

járnvarður ylli

en örum hrælar.

Skulum slá sverðum

sigurvef þenna.

3.Gengur Hildur vefa

og Hjörþrimul,

Sanngríður, Svipul

sverðum rekna.

Skaft mun gnesta,

skjöldur mun bresta,

mun hjálmgagar

í hlíf koma.

4.Vindum, vindum

vef darraðar

og siklingi

síðan fylgjum.

Þar sjá bragnar

blóðgar randir

Gunnur og Göndul

þær er grami fylgdu.

5.Vindum, vindum

vef darraðar,

sá er ungur konungur

átti fyrri.

Fram skulum ganga

og í fólk vaða

þar er vinir vorir

vopnum skipta.

6.Vindum, vindum

vef darraðar

þar er vé vaða

vígra manna.

Látum eigi

líf hér sparast,

eiga valkyrjur

vals um kosti.

7.Þeir munu lýðir

löndum ráða

er útskaga

áður um byggðu.

Kveð eg ríkum gram

ráðinn dauða.

Nú er fyrir oddum

jarlmaður hniginn.

8.Og munu Írar

angur um bíða,

það er aldrei mun

ýtum fyrnast.

Nú er vefur ofinn,

en völlur roðinn,

munu um lönd fara

læspjöll gota.

9.Nú er ógurlegt

um að litast

er dreyrug ský

dregur með himni.

Mun loft litað

lýða blóði

er spár vorar

springa kunnu.

10. Vel kváðum vér

um konung ungan

sigurljóða fjöld.

Syngjum heilar,

en hinn nemi,

er heyrir á

geirhljóða fjöld

og gumum skemmti.

11. Ríðum hestum,

hart út berum

brugðnum sverðum

á brott héðan.

Rifu þær þá ofan vefinn og í sundur og hafði hver það er hélt á. Gekk Dörruður nú í braut frá glugginum og heim en þær stigu á hesta sína og riðu sex í suður en aðrar sex í norður.

Slíkan atburð bar fyrir Brand í Færeyjum Gneistason.

Á Íslandi að Svínafelli kom blóð ofan á messuhökul prests föstudaginn langa svo að hann varð úr að fara.

Að Þvottá sýndist presti á föstudaginn langa sjávardjúp hjá altarinu og sá þar í ógnir margar og var það lengi að hann mátti eigi syngja tíðirnar.

Sá atburður varð í Orkneyjum að Hárekur þóttist sjá Sigurð jarl og nokkura menn með honum. Tók Hárekur þá hest sinn og reið til móts við jarl. Sáu menn það að þeir fundust og riðu undir leiti nokkurt en þeir sáust aldrei síðan og engi urmul fundust af Háreki.

Gilla jarl í Suðureyjum dreymdi það að maður kæmi að honum og nefndist Herfinnur og kvaðst kominn af Írlandi. Jarl þóttist spyrja þaðan tíðinda.

Hann kvað vísu þessa:

48. Var eg þar er bragnar börðust;

brandur gall á Írlandi.

Margur, þar er mættust törgur,

málmur gnast í dyn hjálma.

Svipun þeirra frá eg snarpa;

Sigurður féll í dyn vigra,

áður téði ben blæða.

Brían féll og hélt velli.

Þeir Flosi og jarl töluðu margt um draum þenna. Viku síðar kom þar Hrafn hinn rauði og sagði þeim tíðindin öll úr Bríansorustu, fall konungs og Sigurðar jarls og Bróður og allra víkinganna.

Flosi mælti: „Hvað segir þú mér til manna minna?“

„Þar féllu þeir allir,“ segir Hrafn, „en Þorsteinn mágur þinn þá grið af Kerþjálfaði og er nú með honum.“

Flosi segir jarli að hann mundi í braut fara, „eigum vér suðurgöngu af höndum að inna.“ Jarl bað hann fara sem hann vildi og fékk honum skip og það sem hann þurfti og í silfur mikið. Sigldu þeir þá til Bretlands og dvöldust þar um stund.

==Tilvísanir==

<references />
==Links==

[[Category:Njáls saga]][[Category:Njáls saga. Efnisyfirlit]]
[[Category:All entries]]

Robinson, Peter. Vikings and Celts

2016-06-30T09:59:32Z

Barbora: /* References */

Dronke, Ursula. The Role of Sexual Themes in Njáls Saga

2016-06-30T09:59:10Z

Barbora: /* References */

* '''Author''': Dronke, Ursula
* '''Title''': ''The Role of Sexual Themes in Njáls Saga''
* '''Place, Publisher''': London: Viking Society for Northern Research
* '''Year''': 1981
* '''E-text''':
* '''Reference''': Dronke, Ursula. ''The Role of Sexual Themes in Njáls Saga.'' London: Viking Society for Northern Research, 1981.
----
* '''Key words''':

==Annotation==
==Lýsing==

==See also==

==References==
[[Njála,_020|Chapter 20]]: '''honum vóx eigi skegg''': "If we turn our gaze from this opening drama of Hrútr, we see another figure in whom virility is in question: at the centre of the saga is the effeminate visage of Njáll himself. No beard ever grew on him- honum óx eigi skegg. Yet he had seven children." (p.11)

==Links==

* ''Written by:''
* ''Icelandic/English translation:''

[[Category:Njáls saga]][[Category:Njáls saga:_Articles]][[Category:Authors]][[Category:All entries]]

Dronke, Ursula. The Role of Sexual Themes in Njáls Saga

2016-06-30T09:58:55Z

Barbora:

* '''Author''': Dronke, Ursula
* '''Title''': ''The Role of Sexual Themes in Njáls Saga''
* '''Place, Publisher''': London: Viking Society for Northern Research
* '''Year''': 1981
* '''E-text''':
* '''Reference''': Dronke, Ursula. ''The Role of Sexual Themes in Njáls Saga.'' London: Viking Society for Northern Research, 1981.
----
* '''Key words''':

==Annotation==
==Lýsing==

==See also==

==References==
[[Njála,_020|Chapter 20]]:'''honum vóx eigi skegg''': "If we turn our gaze from this opening drama of Hrútr, we see another figure in whom virility is in question: at the centre of the saga is the effeminate visage of Njáll himself. No beard ever grew on him- honum óx eigi skegg. Yet he had seven children." (p.11)
==Links==

* ''Written by:''
* ''Icelandic/English translation:''

[[Category:Njáls saga]][[Category:Njáls saga:_Articles]][[Category:Authors]][[Category:All entries]]

Njála, 020

2016-06-30T09:57:38Z

Barbora:

{{Njála_TOC}}

==Chapter 20==

There was a man whose name was Njal.<ref>'''Njal''': "But, as the centuries passed their stories were dissolved into the mainstream of Norse tradition: their Celtic origins were forgotten, and these stories became part of the common stock. There is some excellent evidence in favour of this. For instance, the names Njáll and Kormákr: both names are unquestionably Irish, yet neither of the sagas of these two gives any hint of an Irish connection in the families of the heroes. … One must conclude that the authors simply were not aware that the names were Irish." [[Robinson, Peter. Vikings and Celts]] (p. 131).</ref> He was the son of Thorgeir Gelling, the son of Thorolf. Njal's mother's name was Asgerda. Njal dwelt at Bergthorsknoll in the land-isles; he had another homestead on Thorolfsfell. Njal was wealthy in goods, and handsome of face; no beard grew on his chin.<ref>'''no beard grew on his chin''': "If we turn our gaze from this opening drama of Hrútr, we see another figure in whom virility is in question: at the centre of the saga is the effeminate visage of Njáll himself. No beard ever grew on him- ''honum óx eigi skegg''. Yet he had seven children." [[Dronke, Ursula. The Role of Sexual Themes in Njáls Saga]] (p. 11)</ref> He was so great a lawyer, that his match was not to be found. Wise too he was, and foreknowing and foresighted. Of good counsel, and ready to give it, and all that he advised men was sure to be the best for them to do. Gentle and generous, he unravelled every man's knotty points who came to see him about them. Bergthora was his wife's name; she was Skarphedinn's daughter, a very high- spirited, brave-hearted woman, but somewhat hard-tempered. They had six children, three daughters and three sons, and they all come afterwards into this story.

==References==

<references />

==Kafli 20==

Njáll<ref>'''Njáll''': "But, as the centuries passed their stories were dissolved into the mainstream of Norse tradition: their Celtic origins were forgotten, and these stories became part of the common stock. There is some excellent evidence in favour of this. For instance, the names Njáll and Kormákr: both names are unquestionably Irish, yet neither of the sagas of these two gives any hint of an Irish connection in the families of the heroes. … One must conclude that the authors simply were not aware that the names were Irish." [[Robinson, Peter. Vikings and Celts]] (s. 131).</ref> hét maður. Hann var sonur Þorgeirs gollings Þórólfssonar. Móðir Njáls hét Ásgerður og var dóttir Árs hersis hins ómálga. Hún hafði komið út hingað til Íslands og numið land fyrir austan Markarfljót milli Öldusteins og Seljalandsmúla. Sonur hennar var Holta-Þórir, faðir þeirra Þorleifs kráks, er Skógverjar eru frá komnir, og Þorgríms hins mikla og Skorar-Geirs.

Njáll bjó að Bergþórshvoli í Landeyjum. Annað bú átti hann í Þórólfsfelli. Njáll var vel auðigur að fé og vænn að áliti. Honum vóx eigi skegg.<ref>'''honum vóx eigi skegg''': "If we turn our gaze from this opening drama of Hrútr, we see another figure in whom virility is in question: at the centre of the saga is the effeminate visage of Njáll himself. No beard ever grew on him- ''honum óx eigi skegg''. Yet he had seven children." [[Dronke, Ursula. The Role of Sexual Themes in Njáls Saga]] (bls. 11)</ref> Hann var lögmaður svo mikill að engi fannst hans jafningi. Vitur var hann og forspár, heilráður og góðgjarn og var allt að ráði það er hann réð mönnum, hógvær og drenglyndur. Hann leysti hvers manns vandræði er á hans fund kom.

Bergþóra hét kona hans. Hún var Skarphéðinsdóttir, kvenskörungur mikill og drengur góður og nokkuð skaphörð. Þau áttu sex börn, dætur þrjár og sonu þrjá og koma þeir allir við þessa sögu síðan.

==Tilvísanir==

<references />
==Links==

[[Category:Njáls saga]][[Category:Njáls saga. Efnisyfirlit]]
[[Category:All entries]]

Njála, 012

2016-06-30T09:55:43Z

Barbora:

{{Njála_TOC}}

==Chapter 12==

While this was going on, Thorwald's men came down with their load, but Thiostolf was not slow in his plans. He hewed with both hands at the gunwale of the skiff and cut it down about two planks; then he leapt into his boat, but the dark blue sea poured into the skiff, and down she went with all her freight. Down too sank Thorwald's body, so that his men could not see what had been done to him, but they knew well enough that he was dead. Thiostolf rowed away up the firth, but they shouted after him wishing him ill luck. He made them no answer, but rowed on till he got home, and ran the boat up on the beach, and went up to the house with his axe, all bloody as it was, on his shoulder. Hallgerda stood out of doors, and said, "Thine axe is bloody; what hast thou done?"

"I have done now what will cause thee to be wedded a second time."

"Thou tellest me then that Thorwald is dead," she said.

"So it is," said he, "and now look out for my safety."

"So I will," she said; "I will send thee north to Bearfirth, to Swanshol, and Swan, my kinsman, will receive thee with open arms. He is so mighty a man that no one will seek thee thither."

So he saddled a horse that she had, and jumped on his back, and rode off north to Bearfirth, to Swanshol, and Swan received him with open arms, and said: "That's what I call a man who does not stick at trifles! And now I promise thee if they seek thee here, they shall get nothing but the greatest shame."

Now, the story goes back to Hallgerda, and how she behaved. She called on Liot the Black, her kinsman, to go with her, and bade him saddle their horses, for she said, "I will ride home to my father."

While he made ready for their journey, she went to her chests and unlocked them and called all the men of her house about her, and gave each of them some gift; but they all grieved at her going. Now she rides home to her father; and he received her well, for as yet he had not heard the news. But Hrut said to Hallgerda, "Why did not Thorwald come with thee?" and she answered, "He is dead."

Then said Hauskuld, "That was Thiostolf's doing."

"It was," she said.

"Ah!" said Hauskuld, "Hrut was not far wrong when he told me that this bargain would draw mickle misfortune after it. But there's no good in troubling one's self about a thing that's done and gone."

Now, the story must go back to Thorwald's mates, how there they are, and how they begged the loan of a boat to get to the mainland. So a boat was lent them at once, and they rowed up the firth to Reykianess, and found Oswif, and told him these tidings.

He said, "Ill luck is the end of ill redes, and now I see how it has all gone. Hallgerda must have sent Thiostolf to Bearfirth, but she herself must have ridden home to her father. Let us now gather folk and follow him up thither north." So they did that, and went about asking for help, and got together many men. And then they all rode off to Steingrims river, and so on to Liotriverdale and Selriverdale, till they came to Bearfirth.

Now Swan began to speak, and gasped much. "Now Oswif's fetches are seeking us out." Then up sprung Thiostolf, but Swan said, "Go thou out with me, there won't be need of much." So they went out both of them, and Swan took a goatskin and wrapped it about his own head, and said, "Become mist and fog, become fright and wonder mickle to all those who seek thee."

Now, it must be told how Oswif, his friends, and his men are riding along the ridge; then came a great mist<ref>'''came a great mist''': "The simplest approach is to equate parallel motifs with direct influence, and then start pursuing parallel motifs through literature. For example, there are many mists in Celtic stories (e.g.in the ''Mabinogion'', Jones 1989, 43) similar to the magic mist that protects Þjóstólfr from his pursuers in ''Njáls saga''." [[Robinson, Peter. Vikings and Celts]] (p. 129).</ref> against them, and Oswif said, "This is Swan's doing; 'twere well if nothing worse followed." A little after a mighty darkness came before their eyes, so that they could see nothing, and then they fell off their horses' backs, and lost their horses, and dropped their weapons, and went over head and ears into bogs, and some went astray into the wood, till they were on the brink of bodily harm. Then Oswif said, "If I could only find my horse and weapons, then I'd turn back;" and he hid scarce spoken these words than they saw somewhat, and found their horses and weapons. Then many still egged the others on to look after the chase once more; and so they did, and at once the same wonders befell them, and so they fared thrice. Then Oswif said, "Though the course be not good, let us still turn back. Now, we will take counsel a second time, and what now pleases my mind best, is to go and find Hauskuld, and ask atonement for my son; for there's no hope of honour where there's good store of it."

So they rode thence to the Broadfirth dales, and there is nothing to be told about them till they came to Hauskuldstede, and Hrut was there before them. Oswif called out Hauskuld and Hrut, and they both went out and bade him good day. After that they began to talk. Hauskuld asked Oswif whence he came. He said he had set out to search for Thiostolf, but couldn't find him. Hauskuld said he must have gone north to Swanshol, "and thither it is not every man's lot to go to find him."

"Well," says Oswif, "I am come hither for this, to ask atonement for my son from thee."

Hauskuld answered, "I did not slay thy son, nor did I plot his death; still it may be forgiven thee to look for atonement somewhere."

"Nose is next of kin, brother, to eyes," said Hrut, "and it is needful to stop all evil tongues, and to make him atonement for his son, and so mend thy daughter's state, for that will only be the case when this suit is dropped, and the less that is said about it the better it will be."

Hauskuld said, "Wilt thou undertake the award?"

"That I will," says Hrut, "nor will I shield thee at all in my award; for if the truth must be told thy daughter planned his death."

Then Hrut held his peace some little while, and afterwards he stood up, and said to Oswif, "Take now my hand in handsel as a token that thou lettest the suit drop."

So Oswif stood up and said, "This is not an atonement on equal terms when thy brother utters the award, but still thou (speaking to Hrut) hast behaved so well about it that I trust thee thoroughly to make it." Then he stood up and took Hauskuld's band, and came to an atonement in the matter, on the understanding that Hrut was to make up his mind and utter the award before Oswif went away. After that, Hrut made his award, and said, "For the slaying of Thorwald I award two hundred in silver"--that was then thought a good price for a man--"and thou shalt pay it down at once, brother, and pay it too with an open hand."

Hauskuld did so, and then Hrut said to Oswif, "I will give thee a good cloak which I brought with me from foreign lands."

He thanked him for his gift, and went home well pleased at the way in which things had gone.

After that Hauskuld and Hrut came to Oswif to share the goods, and they and Oswif came to a good agreement about that too, and they went home with their share of the goods, and Oswif is now out of our story. Hallgerda begged Hauskuld to let her come back home to him, and he gave her leave, and for a long time there was much talk about Thorwald's slaying. As for Hallgerda's goods they went on growing till they were worth a great sum.

==References==

<references />

==Kafli 12==

Þá fóru þeir ofan, menn Þorvalds, með byrðarnar. Þjóstólfur tók til ráða skjótt. Höggur hann þá tveim höndum borð skútunnar og gengu í sundur borðin um tvö rúm, og hljóp í skip sitt. En á skútunni féll inn sjór kolblár og sökk hún niður með öllum farminum. Þar sökk og niður lík Þorvalds og máttu þeir eigi sjá hversu Þorvaldur var til ger en hitt vissu þeir að hann var dauður.

Þjóstólfur reri inn á fjörðinn en þeir báðu hann illa fara og aldrei þrífast. Hann svaraði engu og reri þar til er hann kom heim og brýndi upp skipinu og gekk heim og hafði uppi öxina og var hún blóðug mjög.

Hallgerður var úti og mælti: „Blóðug er öx þín. Hvað hefir þú unnið?“

„Nú hefi eg það gert að þú munt gefin verða í öðru sinni.“

„Dauðan segir þú þá Þorvald,“ segir hún.

„Svo er,“ sagði hann, „og sjá] þú nú nokkurt ráð fyrir mér.“

„Svo skal vera,“ sagði hún. „Eg vil senda þig norður til Bjarnarfjarðar á Svanshól og mun Svanur taka við þér báðum höndum og er hann svo mikill fyrir sér að þangað sækir þig engi.“

Hann söðlaði hest er hann átti og steig á bak og reið norður til Bjarnarfjarðar á Svanshól og tók Svanur við honum báðum höndum.

Svanur mælti: „Slíkt kalla eg menn er eigi láta sér allt í augu vaxa að gera og mun eg því heita þér ef þeir sækja þig hingað að þeir skulu af því hina mestu skömm fá.“

Nú er þar til máls að taka er Hallgerður er að hún kvaddi til ferðar með sér Ljót hinn svarta, frænda sinn, og bað hann söðla hesta þeirra „og vil eg ríða heim til föður míns.“

Hann bjó ferð þeirra. Hún gekk til kistna sinna og lauk upp og lét kalla til sín heimamenn sína og gaf þeim nokkura gjöf öllum en þeir hörmuðu hana allir.

Nú ríður hún heim til föður síns og tók hann vel við henni því að hann hafði eigi spurt tíðindin.

Höskuldur mælti til Hallgerðar: „Hví fór Þorvaldur eigi með þér.“

Hún svaraði: „Dauður er hann.“

Höskuldur mælti: „Þjóstólfur mun því valda.“

Hún sagði svo vera.

„Það mun mér síst í tauma ganga er Hrútur segir mér að hér mundi til mikillar ógiftu draga um kaup þessi en ekki mun týja að saka sig um orðinn hlut.“

Nú er þar til máls að taka er förunautar Þorvalds eru að þeir biðu til þess er skip komu að landi. Þeir sögðu víg Þorvalds og báðu sér skips inn til lands. Þeim var léð þegar og reru þeir inn til lands að Reykjanesi og fundu nú Ósvífur og sögðu honum þessi tíðindi.

Hann mælti: „Illa gefast ills ráðs leifar og sé eg nú allt eftir hversu farið hefir. Hallgerður mun sent hafa Þjóstólf til Bjarnarfjarðar en hún mun riðin heim til föður síns. Skulum vér nú safna liði og sækja hann norður þangað.“

Þeir gerðu svo og fóru í liðsbón og varð þeim gott til manna og riðu til Steingrímsfjarðar og svo til Ljótárdals og til Selárdals og svo til Bjarnarfjarðar.

Nú tók Svanur til orða og geispaði mjög: „Nú sækja að fylgjur Ósvífurs.“

Þá spratt Þjóstólfur upp.

Svanur mælti: „Gakk þú út með mér. Lítils mun við þurfa.“

Síðan gengu þeir út báðir.

Svanur tók geitskinn eitt og vafði um höfuð sér og mælti:

4.Verði þoka <br>
og verði skrípi <br>
og undur mikil öllum þeim <br>
sem eftir þér sækja.<br>

Nú er frá því að segja að þeir Ósvífur riðu á hálsinn og menn hans. Þá kom þoka mikil<ref>'''kom þoka mikil''': "The simplest approach is to equate parallel motifs with direct influence, and then start pursuing parallel motifs through literature. For example, there are many mists in Celtic stories (e.g.in the ''Mabinogion'', Jones 1989, 43) similar to the magic mist that protects Þjóstólfr from his pursuers in ''Njáls saga''." [[Robinson, Peter. Vikings and Celts]] (s. 129).</ref> í móti þeim.

Ósvífur mælti: „Þessu mun Svanur valda og væri vel ef eigi fylgdi meira illt.“

Litlu síðar sé sorti mikill fyrir augu þeim svo er þeir sáu ekki og féllu þeir þá af baki og týndu hestunum og gengu í fen ofan sjálfir en sumir í skóginn svo að þeim hélt við meiðingar. Þeir töpuðu af sér vopnunum.

Þá mælti Ósvífur: „Ef eg fyndi hesta mína og vopn þá mundi eg aftur hverfa.“

Og er hann hafði þetta mælt þá sáu þeir nokkuð og fundu hesta sína og vopn. Þá eggjuðu enn margir á að við skyldi leita um atreiðina og var það gjört og urðu þeim þegar hin sömu undur. Og fór svo þrem sinnum.

Þá mælti Ósvífur: „Þótt förin sé eigi góð þá skal þó nú aftur hverfa. Nú skulum vér gera ráð vort í annað sinn og hefi eg það helst í hug mér að fara og finna Höskuld og beiða hann sonarbóta því að þar er sæmdar von er nóg er til.“

Þaðan riðu þeir til Breiðafjarðardala og er nú ekki fyrr frá að segja en þeir koma á Höskuldsstaði. Þar var þá fyrir Hrútur. Ósvífur kvaddi út Höskuld og Hrút. Þeir gengu út báðir og heilsuðu Ósvífri en síðan gengu þeir á tal. Höskuldur spurði Ósvífur hvaðan hann kæmi að. Hann kveðst hafa farið að leita Þjóstólfs og fundið hann eigi.

Höskuldur segir hann kominn mundu norður á Svanshól „og er það eigi allra að sækja hann þangað.“

„Því er eg hér kominn,“ sagði Ósvífur, „að eg vil beiða þig sonarbóta.“

Höskuldur svaraði: „Eigi drap eg son þinn og eigi réð eg honum banaráð en þó heldur þig vorkunn til að leita á nokkur.“

Hrútur mælti: „Náið er, bróðir, nef augum. Og er nauðsyn að drepa niður illu orði og bæta honum son sinn og rífka svo ráð fyrir dóttur þinni því að sá einn er til er þetta falli niður því að þá er betur að fátt sé um talað.“

Höskuldur mælti: „Vilt þú gera um málið?“

„Það vil eg,“ segir Hrútur, „og mun eg ekki hlífa þér í gjörðinni því ef satt skal um tala þá hefir dóttir þín ráðið honum banann.“

Hrútur þagði þá nokkra stund. Síðan stóð hann upp og mælti til Ósvífurs: „Tak nú í hönd mér og handsala niðurfall að sökum.“

Ósvífur stóð upp og mælti: „Eigi er það jafnsætti að bróðir hans gjöri um. En þó hefir þú svo vel til lagt að eg trúi þér vel að gera um málin.“

Síðan stóð hann upp og tók í hönd Höskuldi og sættust þeir svo á málið að Hrútur skyldi gera og lúka upp gerðinni áður Ósvífur færi braut.

Síðan gerði Hrútur og mælti: „Fyrir víg Þorvalds geri eg tvö hundruð silfurs“ – það þótti þá góð manngjöld – „og skal gjalda þegar, bróðir, og leysa vel af hendi.“

Höskuldur gerði svo. Þá mælti Hrútur til Ósvífurs: „Eg vil gefa þér skikkju góða er eg hafði út.“

Hann þakkaði honum gjöfina og undi nú vel við þar sem komið var og fór heim.

Þeir Hrútur og Höskuldur komu þangað til fjárskiptis og urðu þeir Ósvífur á það vel sáttir og fóru heim með féið og er Ósvífur úr sögunni.

Hallgerður bað Höskuld að hún færi heim þangað og veitti hann henni það og var lengi margtalað um víg Þorvalds. Fé Hallgerðar gekk fram og gerðist mikið.

==Tilvísanir==

<references />
==Links==

[[Category:Njáls saga]][[Category:Njáls saga. Efnisyfirlit]]
[[Category:All entries]]

Robinson, Peter. Vikings and Celts

2016-06-30T09:53:51Z

Barbora: /* References */

Thomas, George R.. Some Exceptional Women in the Sagas

2016-06-27T14:51:48Z

Barbora: Created page with "* '''Author''': Thomas, George R. * '''Title''': Some Exceptional Women in the Sagas * '''Published in''': ''Saga-Book of the Viking Society for Northern Research'' XIII * '''Yea..."

* '''Author''': Thomas, George R.
* '''Title''': Some Exceptional Women in the Sagas
* '''Published in''': ''Saga-Book of the Viking Society for Northern Research'' XIII
* '''Year''': 1946-53
* '''Pages''': 307-27
* '''E-text''': [http://www.vsnrweb-publications.org.uk/Saga-Book%201-22%20searchable/Saga-Book%20XIII.pdf vsnr.org]
* '''Reference''': Thomas, George R.. "Some Exceptional Women in the Sagas." ''Saga-Book of the Viking Society for Northern Research'' XIII (1946-53): 307-27.
----
* '''Key words''':

==Annotation==
==Lýsing==

==See also==

==References==

==Links==

* ''Written by:''
* ''Icelandic/English translation:''

[[Category:Njáls saga]][[Category:Njáls saga:_Articles]][[Category:Authors]][[Category:All entries]]

Sävborg, Daniel. Konfliktlösning och religion i Njáls saga

2016-06-23T17:49:22Z

Barbora: Created page with "* '''Author''': Sävborg, Daniel * '''Title''': Konfliktlösning och religion i ''Njáls saga''. Slutreplik till Lars Lönnroth * '''Published in''': ''Gripla'' 25 * '''Year''':..."

* '''Author''': Sävborg, Daniel
* '''Title''': Konfliktlösning och religion i ''Njáls saga''. Slutreplik till Lars Lönnroth
* '''Published in''': ''Gripla'' 25
* '''Year''': 2014
* '''Pages''': 251-7
* '''E-text''': [https://www.academia.edu/17035777/Konfliktl%C3%B6sning_och_religion_i_Nj%C3%A1ls_saga._Slutreplik_till_Lars_L%C3%B6nnroth Academia.edu]
* '''Reference''': Sävborg, Daniel. "Konfliktlösning och religion i ''Njáls saga''. Slutreplik till Lars Lönnroth." ''Gripla'' 25 (2014): 251-7.
----
* '''Key words''':

==Annotation==
==Lýsing==

==See also==

==References==

==Links==

* ''Written by:''
* ''Icelandic/English translation:''

[[Category:Njáls saga]][[Category:Njáls saga:_Articles]][[Category:Authors]][[Category:All entries]]

Gísli Jónsson. Skalla-Grímur Kveldúlfsson

2016-06-23T16:52:26Z

Barbora:

* '''Author''': Gísli Jónsson
* '''Title''': Skalla-Grímur Kveldúlfsson.
* '''Published in''': Kappar og kvenskörungar. Æviþættir fjöritíu og níu fornmanna
* '''Place, Publisher''': Akureyri: Bókaútgáfan Hólar
* '''Year''': 1998
* '''Pages''': 21-23
* '''E-text''':
* '''Reference''': Gísli Jónsson. Kappar og kvenskörungar. Æviþættir fjöritíu og níu fornmanna, pp. 21-23. Akureyri: Bókaútgáfan Hólar, 1998.
----
* '''Key words''': characterisation (persónusköpun)

==Annotation==
In this chapter, Gísli Jónsson first describes Skalla-Grímr Kveldulfsson’s personality traits and the relationship with his son Egill, which can be said to have been a hate-relationship. Gísli then lays particular emphasis on the fact that “Egill never returned the money to his father” which Adalstein paid to Skalla-Grímr as weregild for Thorolfr, although Skalla-Grim claimed the money back. Skalla-Grímr hid all his money shortly before his death, so that Egill could not use it.

==Lýsing==

Í kaflanum lýsir Gísli Jónsson persónueinkennum Skalla-Gríms Kveldúlfssonar og sambandi hans við soninn Egil, sem segja má að hafi verið haturssamband. Þá leggur Gísli sérstaka áherslu á að „aldrei skilaði Egill föður sínum fénu“ sem Aðalsteinn greiddi Skalla-Grími í sonargjöld eftir Þórólf, þótt hann kallaði eftir fénu. Skalla-Grímur faldi því allt lausafé sitt skömmu fyrir andlátið, svo að Egill gæti ekki notað það.

==See also==

==References==

==Links==

* ''Written by'': Ewa Waclawek
* ''English translation'': Barbora Davídková

[[Category:Egils saga]][[Category:Egils saga:_Articles]][[Category:Authors]][[Category:Characterisation]][[Category:All entries]]

Gísli Jónsson. Skalla-Grímur Kveldúlfsson

2016-06-23T16:51:58Z

Barbora:

* '''Author''': Gísli Jónsson
* '''Title''': Skalla-Grímur Kveldúlfsson.
* '''Published in''': Kappar og kvenskörungar. Æviþættir fjöritíu og níu fornmanna
* '''Place, Publisher''': Akureyri: Bókaútgáfan Hólar
* '''Year''': 1998
* '''Pages''': 120-123
* '''E-text''':
* '''Reference''': Gísli Jónsson. Kappar og kvenskörungar. Æviþættir fjöritíu og níu fornmanna, pp. 21-23. Akureyri: Bókaútgáfan Hólar, 1998.
----
* '''Key words''': characterisation (persónusköpun)

==Annotation==
In this chapter, Gísli Jónsson first describes Skalla-Grímr Kveldulfsson’s personality traits and the relationship with his son Egill, which can be said to have been a hate-relationship. Gísli then lays particular emphasis on the fact that “Egill never returned the money to his father” which Adalstein paid to Skalla-Grímr as weregild for Thorolfr, although Skalla-Grim claimed the money back. Skalla-Grímr hid all his money shortly before his death, so that Egill could not use it.

==Lýsing==

Í kaflanum lýsir Gísli Jónsson persónueinkennum Skalla-Gríms Kveldúlfssonar og sambandi hans við soninn Egil, sem segja má að hafi verið haturssamband. Þá leggur Gísli sérstaka áherslu á að „aldrei skilaði Egill föður sínum fénu“ sem Aðalsteinn greiddi Skalla-Grími í sonargjöld eftir Þórólf, þótt hann kallaði eftir fénu. Skalla-Grímur faldi því allt lausafé sitt skömmu fyrir andlátið, svo að Egill gæti ekki notað það.

==See also==

==References==

==Links==

* ''Written by'': Ewa Waclawek
* ''English translation'': Barbora Davídková

[[Category:Egils saga]][[Category:Egils saga:_Articles]][[Category:Authors]][[Category:Characterisation]][[Category:All entries]]

Gurjewitsch, Aaron J.. Egill Skalla-Grímsson. Skalde und Werwolf

2016-06-23T16:48:51Z

Barbora:

* '''Author''': Gurjewitsch, Aaron J.
* '''Title''': Egill Skalla-Grímsson. Skalde und Werwolf
* '''Published in''': ''Individuum im Europäischen Mittelalter''
* '''Place, Publisher''': München: Beck
* '''Year''': 1994
* '''Pages''': 83-99
* '''E-text''': [http://books.google.is/books?id=tgbsBqREO4cC&pg=PA83&lpg=PA83&dq=Egill+Skalla-Gr%C3%ADmsson.+Skalde+und+Werwolf&source=bl&ots=UiYmMl3riZ&sig=9jaojjVaVubw9xuKONl3PF4uiSE&hl=is&sa=X&ei=iHUJT7LTE6L-4QSG7oncCQ&ved=0CCgQ6AEwAg#v=onepage&q=Egill%20Skalla-Gr%C3%ADmsson.%20Skalde%20und%20Werwolf&f=false google.books]
* '''Reference''': Gurjewitsch, Aaron J. "Egill Skalla-Grímsson. Skalde und Werwolf." ''Das Individuum im Europäischen Mittelalter.'' München: Beck, 1994, pp. 83-99.
----
* '''Key words''': characterisation, poetry, philosophy, mythology (persónusköpun, kveðskapur, heimspeki, goðsagnir)

==Annotation==
Gurjewitsch investigates Egill’s personality as a skald and the reception of his poetry as described in Egils saga. The saga and the verses describe the internal and external perspective of Egill’s complex personality, which often seems to be contradictory. Due to genetic factors, his character and appearance display features of werewolves, ''jötnar'' and berserkers, and it turns out that he is, on the one hand, a demonic, brutal, and grim scoundrel, and on the other hand, an emotional and gifted skald. Gurjewitsch states that, regarding the link which can be made between the mead of poetry and the ''jötnar'', skalds - and especially Egill - must have been perceived by their contemporaries as linked to Utgard. Furthermore, regarding the exceptionality of Egill’s poetry, it is no wonders that his body must have been also exceptional, to the point that it displays demonic features. However, Egill seems free of the internal conflict of the individual as perceived by theologians and philosophers of the 12th and 13th centuries, as he behaves effectively in a manner consistent with the Viking society’s value-system, and is always self-consistent.

==Lýsing==
Gurjewitsch rannsakar persónuleika Egils sem skálds og viðtökur skáldskapar hans eins og þeim er lýst í Egils sögu. Sagan og vísurnar lýsa innra og ytra sjónarhorni á margþættum persónuleika Egils sem oft á tíðum virðist vera mótsagnakenndur. Vegna erfðaþátta bera eðli hans og útlit einkenni varúlfs, jötuns og berserks og reynist hann vera djöfullegt, miskunnarlaust og grimmt illmenni en á hinn bóginn getur hann einnig verið tilfinningaríkt og gáfað skáld. Gurjewitsch segir að vegna tengslanna milli skáldamjaðarins og jötna hafi skáld og þá sérstaklega Egill eflaust verið álitin sem tengd Útgarði. Eins kemur ekki á óvart, ef litið er einstakrar skáldgáfu Egils, að líkami hans sýni einnig óvenjuleg einkenni, sem jaðra við það jötunslega. Reyndar er Egill laus við innri togstreitu einstaklingsins samkvæmt lýsingum guðfræðinga og heimspekinga 12. og 13. aldar þ.e. hann hagar sér með árangursríkum hætti í samræmi við gildiskerfi víkingasamfélagsins og er alltaf samkvæmur sjálfum sér.

==See also==

==References==

* [[Egla,_89|Chapter 89]]: '''og vildi brjóta''' „in dieser Handlung äußert sich […] der Abscheu, den Christen gegenüber solchen riesen- oder wolfsähnlichen Ungetümen empfanden, wie es Egill, sein Vater und dessen Vater gewesen sind. Ein Skalde, auf jeden Fall aber einer wie Egill, mußte nach dem Verständnis seiner Zeitgenossen über Verbindungen zu Útgardr (Utgard) verfügen“ (bls. 89).

==Links==

* ''Written by:'' Elisabeth Haug
* ''English translation:'' Barbora Davídková

[[Category:Egils saga]][[Category:Egils saga:_Articles]][[Category:Authors]][[Category:Characterisation]][[Category:Poetry]][[Category:Philosophy]][[Category:Mythology]][[Category:All entries]]

Njála, 145

2016-06-23T14:33:27Z

Barbora:

{{Njála_TOC}}

==Chapter 145==

'''BATTLE AT THE ALTHING.'''

Now Snorri the Priest hears how the causes stood, and then he begins to draw up his men in arry below "the Great Rift," between it and Hadbooth, and laid down beforehand to his men how they were to behave.

Now the messenger comes to Thorhall Asgrim's son, and tells him how things stood, and how Mord Valgard's son and his friends would all be made outlaws, and the suits for manslaughter be brought to naught.

But when he heard that, he was so shocked at it that he could not utter a word. He jumped up then from his bed, and clutched with both hands his spear, Skarphedinn's gift, and drove it through his foot; then flesh clung to the spear, and the eye of the boil too, for he had cut it clean out of the foot, but a torrent of blood and matter poured out, so that it fell in a stream along the floor. Now he went out of the booth unhalting, and walked so hard that the messenger could not keep up with him, and so he goes until he came to the Fifth Court. There he met Grim the Red, Flosi's kinsman, and as soon as ever they met, Thorhall thrust at him with the spear,<ref>'''Thorhall thrust at him with the spear''': "That was the first killing of the battle, the act of the best lawyer in Iceland. The symbolism is as obvious as out author is likely to make it. But the law has failed in the trail of the Burners not because the problem is one with the law, or because the law is corrupt, or because the law is stupid, but because the problem is political and institutional (or more precisely the absence of institutions) more than it is legal." [[Miller, William Ian. The Trial of Flosi and the Battle: Chapters 135, 141–5]] (p. 264).</ref> and smote him on the shield and clove it in twain, but the spear passed right through him, so that the point came out between his shoulders. Thorhall cast him off his spear.

Then Kari Solmund's son caught sight of that, and said to Asgrim, "Here, now, is come Thorhall thy son, and has straightway slain a man, and this is a great shame, if he alone shall have the heart to avenge the burning."

"That shall not be," says Asgrim, "but let us turn on them now."

Then there was a mighty cry all over the host, and then they shouted their war-cries.

Flosi and his friends then turned against their foes, and both sides egged on their men fast.

Kari Solmund's son turned now thither where Ami Kol's son and Hallbjorn the Strong were in front, and as soon as ever Hallbjorn saw Kari, he made a blow at him, and aimed at his leg, but Kari leapt up into the air, and Hallbjorn missed him. Kari turned on Arni Kol's son and cut at him, and smote him on the shoulder, and cut asunder the shoulder blade and collar-bone, and the blow went right down into his breast, and Ami fell down dead at once to earth.

After that he hewed at Hallbjorn and caught him on the shield, and the blow passed through the shield, and so down and cut off his great toe. Holmstein hurled a spear at Kari, but he caught it in the air, and sent it back, and it was a man's death in Flosi's band.

Thorgeir Craggeir came up to where Hallbjorn the Strong was in front, and Thorgeir made such a spear-thrust at him with his left hand that Hallbjorn fell before it, and had hard work to get on his feet again, and turned away from the fight there and then. Then Thorgeir met Thorwalld Kettle Rumble's son, and hewed at him at once with the axe, "the ogress of war," which Skarphedinn had owned. Thorwalld threw his shield before him, and Thorgeir hewed the shield and cleft it from top to bottom, but the upper horn of the axe made its way into his breast, and passed into his trunk, and Thorwalld fell and was dead at once.

Now it must be told how Asgrim Ellidagrim's son, and Thorhall his son, Hjallti Skeggi's son, and Gizur the White, made an onslaught where Flosi and the sons of Sigfus and the other burners were;--then there was a very hard fight, and the end of it was that they pressed on so hard, that Flosi and his men gave way before them. Gudmund the Powerful, and Mord Valgard's son, and Thorgeir Craggeir, made their onslaught where the Axefirthers and Eastfirthers, and the men of Reykdale stood, and there too there was a very hard fight.

Kari Solmund's son came up where Bjarni Broddhelgi's son had the lead. Kari caught up a spear and thrust at him, and the blow fell on his shield. Bjarni slipped the shield on one side of him, else it had gone straight through him. Then he cut at Kari and aimed at his leg, but Kari drew back his leg and turned short round on his heel, and Bjarni missed him. Kari cut at once at him, and then a man ran forward and threw his shield before Bjarni. Kari cleft the shield in twain, and the point of the sword caught his thigh, and ripped up the whole leg down to the ankle. That man fell there and then, and was ever after a cripple so long as he lived.

Then Kari clutched his spear with both hands, and turned on Bjarni and thrust at him; he saw he had no other chance but to throw himself down sidelong away from the blow, but as soon as ever Bjarni found his feet, away he fell back out of the fight.

Thorgeir Craggeir and Gizur the White fell on there where Holmstein the son of Bersi the Wise, and Thorkel Geiti's son were leaders, and the end of the struggle was, that Holmstein and Thorkel gave way, and then arose a mighty hooting after them from the men of Gudmund the Powerful.

Thorwalld Tjorfi's son of Lightwater got a great wound, he was shot in the forearm, and men thought that Halldor Gudmund the Powerful's son had hurled the spear, but he bore that wound about with him all his life long, and got no atonement for it.

Now there was a mighty throng. But though we here tell of some of the deeds that were done, still there are far many more of which men have handed down no stories.

Flosi had told them that they should make for the stronghold in the Great Rift if they were worsted, "For there," said he, "they will only be able to attack us on one side." But the band which Hall of the Side and his son Ljot led, had fallen away out of the fight before the onslaught of that father and son, Asgrim and Thorhall. They turned down east of Axewater, and Hall said, "This is a sad state of things when the whole host of men at the Thing fight, and I would, kinsman Ljot, that we begged us help even though that be brought against us by some men, and that we part them. Thou shalt wait for me at the foot of the bridge, and I will go to the booths and beg for help."

"If I see," said Ljot, "that Flosi and his men need help from our men, then I will at once run up and aid them."

"Thou wilt do in that as thou pleasest," says Hall, "but I pray thee to wait for me here."

Now flight breaks out in Flosi's band, and they all fly west across Axewater; but Asgrim and Gizur the White went after them and all their host. Flosi and his men turned down between the river and the Outwork booth. Snorri the Priest had drawn up his men there in array, so thick that they could not pass that way, and Snorri the Priest called out then to Flosi, "Why fare ye in such haste, or who chase you?"

"Thou askest not this," answered Flosi, "because thou dost not know it already; but whose fault is it that we cannot get to the stronghold in the Great Rift?"

"It is not my fault," says Snorri, "but it is quite true that I know whose fault it is, and I will tell thee if thou wilt; it is the fault of Thorwalld Cropbeard and Kol."

They were both then dead, but they had been the worst men in all Flosi's band.

Again Snorri said to his men, "Now do both, cut at them and thrust at them, and drive them away hence, they will then hold out but a short while here, if the others attack them from below; but then ye shall not go after them, but let both sides shift for themselves."

The son of Skapti Thorod's son was Thorstein gapemouth, as was written before, he was in the battle with Gudmund the Powerful, his father-in-law, and as soon as Skapti knew that, he went to the booth of Snorri the Priest, and meant to beg for help to part them; but just before he had got as far as the door of Snorri's booth, there the battle was hottest of all. Asgrim and his friends, and his men were just coming up thither, and then Thorhall said to his father Asgrim, "See there now is Skapti Thorod's son, father."

"I see him kinsman," said Asgrim, and then he shot a spear at Skapti, and struck him just below where the calf was fattest, and so through both his legs. Skapti fell at the blow, and could not get up again, and the only counsel they could take who were by, was to drag Skapti flat on his face into the booth of a turf- cutter.

Then Asgrim and his men came up so fast that Flosi and his men gave way before them south along the river to the booths of the men of Modruvale. There there was a man outside one booth whose name was Solvi; he was boiling broth in a great kettle, and had just then taken the meat out, and the broth was boiling as hotly as it could.

Solvi cast his eyes on the Eastfirthers as they fled, and they were then just over against him, and then he said, "Can all these cowards who fly here be Eastfirthers, and yet Thorkel Geiti's son, he ran by as fast as any one of them, and very great lies have been told about him when men say that he is all heart, but now no one ran faster than he."

Hallbjorn the Strong was near by then, and said, "Thou shalt not have it to say that we are all cowards."

And with that he caught hold of him, and lifted him up aloft, and thrust him head down into the broth-kettle. Solvi died at once; but then a rush was made at Hallbjorn himself, and he had to turn and fly.

Flosi threw a spear at Bruni Haflidi's son, and caught him at the waist, and that was his bane; he was one of Gudmund the Powerful's band.

Thorstein Hlenni's son took the spear out of the wound, and hurled it back at Flosi, and hit him on the leg, and he got a great wound and fell; he rose up again at once.

Then they passed on to the Waterfirthers' booth, and then Hall and Ljot came from the east across the river, with all their band; but just when they came to the lava, a spear was hurled out of the band of Gudmund the Powerful, and it struck Ljot in the middle, and he fell down dead at once; and it was never known surely who had done that manslaughter.

Flosi and his men turned up round the Waterfirther's booth, and then Thorgeir Craggeir said to Kari Solmund's son, "Look, yonder now is Eyjolf Bolverk's son, if thou hast a mind to pay him off for the ring."

"That I ween is not far from my mind," says Kari, and snatched a spear from a man, and hurled it at Eyjolf, and it struck him in the waist, and went through him, and Eyjolf then fell dead to earth.

Then there was a little lull in the battle, and then Snorri the Priest came up with his band, and Skapti was there in his company, and they ran in between them, and so they could not get at one another to fight.

Then Hall threw in his people with theirs, and was for parting them there and then, and so a truce was set, and was to be kept throughout the Thing, and then the bodies were laid out and borne to the church, and the wounds of those men were bound up who were hurt.

The day after men went to the Hill of Laws. Then Han of the Side stood up and asked for a hearing, and got it at once; and he spoke thus, "Here there have been hard happenings in lawsuits and loss of life at the Thing, and now I will show again that I am little-hearted, for I will now ask Asgrim and the others who take the lead in these suits, that they grant us an atonement on even terms;" and so he goes on with many fair words.

Kari Solmund's son said, "Though all others take an atonement in their quarrels, yet will I take no atonement in my quarrel; for ye will wish to weigh these manslayings against the burning, and we cannot bear that."

In the same way spoke Thorgeir Craggeir.

Then Skapti Thorod's son stood up and said, "Better had it been for thee, Kari, not to have run away<ref>'''not to have run away''': "Kari is not at ease over surviving the Burning. He was not only outmanned by Skarphedin (who isn't?), as we saw, but also tellingly by his little boy Thord, who chose not to flee the flames, … . That it is not overreading to suggest that Kari might be motivated to overkill in order to kill his shame (or in modern jargon, his 'survivor's guilt') is that others accuse him of flight and cowardice." [[Miller, William Ian. Kari and Friends: Chapters 145–55]] (p. 288).</ref> from thy father-in-law and thy brothers-in-law, than now to sneak out of this atonement."

Then Kari sang these verses:

"Warrior wight that weapon wieldest
Spare thy speering why we fled,
Oft for less falls hail of battle,
Forth we fled to wreak revenge;
Who was he, fainthearted foeman,
Who, when tongues of steel sung high,
Stole beneath the booth for shelter,
While his beard blushed red for shame?

"Many fetters Skapti fettered
When the men, the Gods of fight,
From the fray fared all unwilling
Where the skald scarce held his shield;
Then the suttlers dragged the lawyer
Stout in scolding to their booth,
Laid him low amongst the riffraff,
How his heart then quaked for fear.

"Men who skim the main on sea stag
Well in this ye showed your sense
Making game about the Burning,
Mocking Helgi, Grim, and Njal;
Now the moor round rocky Swinestye (1),
As men run and shake their shields,
With another grunt shall rattle
When this Thing is past and gone."

Then there was great laughter. Snorri the Priest smiled and sang this between his teeth, but so that many heard:

"Skill hath Skapti us to tell
Whether Asgrim's shaft flew well;
Holmstein hurried swift to flight,
Thorstein turned him soon to fight."

Now men burst out in great fits of laughter.

Then Hall of the Side said, "All men know what a grief I have suffered in the loss of my son Ljot; many will think that he would be valued dearest of all those men who have fallen here; but I will do this for the sake of an atonement--I will put no price on my son, and yet will come forward and grant both pledges and peace to those who are my adversaries. I beg thee, Snorri the Priest, and other of the best men, to bring this about, that there may be an atonement between us."

Now he sits him down, and a great hum in his favour followed, and all praised his gentleness and goodwill.

Then Snorri the Priest stood up and made a long and clever speech, and begged Asgrim and the others who took the lead in the quarrel to look towards an atonement.

Then Asgrim said, "I made up my mind when Flosi made an inroad on my house that I would never be atoned with him; but now Snorri the Priest, I will take an atonement from him for thy word's sake and other of our friends."

In the same way spoke Thorleif Crow and Thorgrim the Big, that they were willing to be atoned, and they urged in every way their brother Thorgeir Craggeir to take an atonement also; but he hung back, and says he would never part from Kari.

Then Gizur the White said, "Now Flosi must see that he must make his choice, whether he will be atoned on the understanding that some will be out of the atonement."

Flosi says he will take that atonement; "And methinks it is so much the better," he says, "that I have fewer good men and true against me."

Then Gudmund the Powerful said, "I will offer to handsel peace on my behalf for the slayings that have happened here at the Thing, on the understanding that the suit for the burning is not to fall to the ground."

In the same way spoke Gizur the White and Hjallti Skeggi's son, Asgrim Ellidagrim's son and Mord Valgard's son.<ref>'''Mord Valgard's son''': "Mord, I suspect, lands on his feet, not to dominate but to do all right for himself, because types like him tend to land on their feet, even if they may break a foot from the fall and have to nurse it for a few years. It is rare to find a politically successful person who does not possess the virtue of living to fight another day." [[Miller, William Ian. A Conclusion: Justice and Exits]] (p. 303).</ref>

In this way the atonement came about, and then hands were shaken on it, and twelve men were to utter the award; and Snorri the Priest was the chief man in the award, and others with him. Then the manslaughters were set off the one against the other, and those men who were over and above were paid for in fines. They also made an award in the suit about the burning.

Njal was to be atoned for with a triple fine,<ref>'''fine''': "Sokat számított az áldozat tekintélye és megbecsültsége. Ezt tükrözi a Brennu-Njáls saga egyik legfontosabb mozzanata, a gyújtogatók elleni per." [[Gyönki, Viktória. Váltságfizetés a 10-11. századi Izlandon két nemzetségi sagában]] (p.30) </ref> and Bergthora with two. The slaying of Skarphedinn was to be set off against that of Hauskuld the Whiteness Priest. Both Grim and Helgi were to be paid for with double fines; and one full man-fine should be paid for each of those who had been burnt in the house.

No atonement was taken for the slaying of Thord Kari's son.

It was also in the award that Flosi and all the burners should go abroad into banishment, and none of them was to sail the same summer unless he chose; but if he did not sail abroad by the time that three winters were spent, then he and all the burners were to become thorough outlaws. And it was also said that their outlawry might be proclaimed either at the Harvest-Thing or Spring-Thing, whichever men chose; and Flosi was to stay abroad three winters.

As for Gunnar Lambi's son, and Grani Gunnar's son, Glum Hilldir's son, and Kol Thorstein's son, they were never to be allowed to come back.

Then Flosi was asked if he would wish to have a price put upon his wound, but he said he would not take bribes for his hurt.

Eyjolf Bolverk's son had no fine awarded for him, for his unfairness and wrongfulness.

And now this settlement and atonement was handselled and was well kept afterwards.

Asgrim and his friends gave Snorri the priest good gifts, and he had great honour from these suits.

Skapti got a fine for his hurt.

Gizur the White, and Hjallti Skeggi's son, and Asgrim Ellidagrim's son, asked Gudmund the Powerful to come and see them at home. He accepted the bidding, and each of them gave him a gold ring.

Now Gudmund rides home north and had praise from every man for the part he had taken in these quarrels.

Thorgeir Craggeir asked Kari to go along with him, but yet first of all they rode with Gudmund right up to the fells north. Kari gave Gudmund a golden brooch, but Thorgeir gave him a silver belt, and each was the greatest treasure. So they parted with the utmost friendship, and Gudmund is out of this story.

Kari and Thorgeir rode south from the fell, and down to the Rapes (1), and so to Thurso-water.

Flosi, and the burners along with him, rode east to Fleetlithe, and he allowed the sons of Sigfus to settle their affairs at home. Then Flosi heard that Thorgeir and Kari had ridden north with Gudmund the Powerful, and so the burners thought that Kari and his friend must mean to stay in the north country; and then the sons of Sigfus asked leave to go east under Eyjafell to get in their money, for they had money out on call at Headbrink. Flosi gave them leave to do that, but still bade them be ware of themselves, and be as short a time about it as they could.

Then Flosi rode up by Godaland, and so north of Eyjafell Jokul, and did not draw bridle before he came home east to Swinefell.

Now it must be said that Hall of the Side had suffered his son to fall without a fine, and did that for the sake of an atonement, but then the whole host of men at the Thing agreed to pay a fine for him, and the money so paid was not less than eight hundred in silver, but that was four times the price of a man; but all the others who had been with Flosi got no fines paid for their hurts, and were very ill pleased at it.

The sons of Sigfus stayed at home two nights, but the third day they rode east to Raufarfell, and were there the night. They were fifteen together, and had not the least fear for themselves. They rode thence late, and meant to reach Headbrink about even. They baited their horses in Carlinedale, and then a great slumber came over them.

ENDNOTES:

(1) "Swinestye," ironically for Swinefell, where Flosi lived. (2) This is the English equivalent for the Icelandic Hrep, a district. It still lingers in "the Rape of Bramber," and other districts in Sussex and the southeast.

==References==

<references />

==Kafli 145==

Snorri goði spyr nú hvar komið er málunum. Tekur hann þá að fylkja liði sínu fyrir neðan Almannagjá millum og Hlaðbúðar og sagði fyrir áður sínum mönnum hvað þeir skyldu að gera.

Sendimaðurinn kemur nú til Þórhalls Ásgrímssonar og segir honum hvar þá var komið að þeir Mörður Valgarðsson mundu sekir gervir allir en eytt vígsmálunum. En er hann heyrði þetta brá honum svo við að hann mátti eigi orði upp koma. Hann spratt þá upp úr rúminu og þreif tveim höndum spjótið Skarphéðinsnaut og rak í gegnum fótinn á sér. Var þar á holdið og kveisunaglinn á spjótinu því að hann skar út úr fætinum en blóðfossinn fellur og vogföllin svo að lækur féll eftir gólfinu. Hann gekk nú út úr búðinni óhaltur og fór svo hart að sendimaðurinn fékk ekki fylgt honum. Fer hann nú þar til er hann kemur til fimmtardómsins. Þar mætti hann Grími hinum rauða frænda Flosa og jafnskjótt sem þeir fundust lagði Þórhallur til hans spjótinu<ref>'''lagði Þórhallur til hans spjótinu''': "That was the first killing of the battle, the act of the best lawyer in Iceland. The symbolism is as obvious as out author is likely to make it. But the law has failed in the trail of the Burners not because the problem is one with the law, or because the law is corrupt, or because the law is stupid, but because the problem is political and institutional (or more precisely the absence of institutions) more than it is legal." [[Miller, William Ian. The Trial of Flosi and the Battle: Chapters 135, 141–5]] (s. 264).</ref> og kom í skjöldinn og klofnaði hann í sundur en spjótið hljóp í gegnum hann svo að oddurinn kom út á milli herðanna. Þórhallur kastaði honum af spjótinu.

Kári Sölmundarson gat séð þetta og mælti við Ásgrím: „Hér er kominn Þórhallur son þinn og hefir þegar vegið víg og er þetta skömm mikil ef hann einn skal hug til hafa að hefna brennunnar.“

„Það skal og eigi vera,“ segir Ásgrímur, „og snúum vér nú að þeim.“

Var þá kall mikið um allan herinn og síðan var æpt heróp.

Þeir Flosi snerust þá við og eggjuðust nú fast hvorirtveggju.

Kári Sölmundarson sneri nú þar að sem fyrir var Árni Kolsson og Hallbjörn hinn sterki. Og þegar er hann sá Kára hjó hann til hans og stefndi á fótinn en Kári hljóp í loft upp og missti Hallbjörn hans. Kári sneri að Árna Kolssyni og hjó til hans og kom á öxlina og tók í sundur axlarbeinið og viðbeinað og hljóp allt ofan í brjóstið. Féll Árni þegar dauður til jarðar. Síðan hjó hann til Hallbjarnar og kom í skjöldinn og gekk í gegnum skjöldinn og svo ofan af honum þumaltána. Hólmsteinn skaut spjóti til Kára en hann tók á lofti spjótið og sendi aftur og varð það manns bani í liði Flosa.

Þorgeir skorargeir kom að þar er fyrir var Hallbjörn hinn sterki. Þorgeir lagði til hans svo fast með annarri hendi að Hallbjörn féll fyrir og komst nauðulega á fætur og sneri þegar undan. Þá mætti Þorgeir Þorvaldi Þrum-Ketilssyni og hjó þegar til hans með öxinni Rimmugýgi er átt hafði Skarphéðinn. Þorvaldur kom fyrir sig skildinum. Þorgeir hjó í skjöldinn og klauf allan en hyrnan sú hin fremri rann í brjóstið og gekk á hol og féll Þorvaldur þegar og var dauður.

Nú er að segja frá því að Ásgrímur Elliða-Grímsson og Þórhallur son hans, Hjalti Skeggjason og Gissur hvíti sóttu að þar sem fyrir var Flosi og Sigfússynir og aðrir brennumenn. Var þar allharður bardagi og laukst með því að þeir sóttu svo fast að að þeir Flosi hrukku undan.

Guðmundur hinn ríki og Mörður Valgarðsson og Þorgeir skorargeir sóttu þar að er voru Öxfirðingar og Austfirðingar og Reykdælir. Var þar allharður bardagi með öllu.

Kári Sölmundarson kom að þar er fyrir var Bjarni Brodd-Helgason. Kári þreif upp spjót og lagði til hans og kom í skjöldinn. Bjarni skaut hjá sér skildinum, ella hefði spjótið staðið í gegnum hann. Hann hjó þá til Kára og stefndi á fótinn. Kári kippti fætinum og snerist undan á hæli og missti Bjarni hans. Kári hjó þegar til hans. Þá hljóp maður fram og skaut skildi fyrir Bjarna. Kári klauf ofan allan skjöldinn og nam blóðrefillinn lærið og reist ofan allan fótinn. Sá maður féll þegar og varð aldrei örkumlalaus meðan hann lifði. Kári þreif þá tveim höndum spjótið og snerist að Bjarna og lagði til hans. Hann sá engan sinn kost annan en hann lét fallast undan laginu. En þegar Bjarni kemst á fætur hrökk hann undan. Þorgeir skorargeir og Gissur hvíti sóttu þá að þar er fyrir var Hólmsteinn Spak-Bersason og Þorkell Geitisson. Lauk svo með þeim að þeir Hólmsteinn hrukku undan. Varð þá óp mikið að þeim af mönnum Guðmundar ríka.

Þorvarður Tjörvason frá Ljósavatni fékk sár mikið. Hann var skotinn í handlegginn og ætluðu menn að skotið hefði Halldór son Guðmundar ríka og hafði hann þetta sár bótalaust alla ævi síðan.

Var þar nú þröng mikil. En þó að hér sé sagt frá nokkurum atburðum þá eru hinir þó miklu fleiri er menn hafa engar frásagnir af.

Flosi hafði það sagt sínum mönnum að þeir skyldu leita til vígis í Almannagjá ef þeir yrðu forviða því að þar mátti einum megin að sækja.

En flokkur sá er Síðu-Hallur hafði og Ljótur son hans höfðu hörfað frá í braut fyrir atgöngu þeirra feðga Ásgríms og Þórhalls. Sneru þeir ofan fyrir austan Öxará.

Hallur mælti: „Hér slær í allmikil óefni er allur þingheimur berst. Vildi eg, Ljótur frændi, að við bæðum okkur liðs þótt okkur sé það til orðs lagið af nokkurum mönnum og skildum þá. Skalt þú bíða við brúarsporðinn en eg mun ganga í búðir og biðja mér liðs.“

Ljótur mælti: „Ef eg sé að þeir Flosi þurfa liðs af mönnum vorum þá mun eg þegar hlaupa til með þeim.“

„Það muntu gera sem þér líkar,“ segir Hallur, „en biðja vil eg þig að þú bíðir mín.“

Nú brestur flótti í liði Flosa og flýja þeir allir austur yfir Öxará en þeir Ásgrímur og Gissur hvíti gengu eftir og allur herinn. Þeir Flosi hörfuðu ofan á milli árinnar og Virkisbúðar. Snorri goði hafði þar fylkt fyrir liði sínu svo þykkt að þeim gekk þar ekki að fara.

Snorri goði kallaði þá á Flosa: „Hví farið þér svo geystir eða hverjir elta yður?“

Flosi svarar: „Ekki spyrðu þessa af því er eigi vitir þú það áður. En hvort veldur þú því er vér megum eigi sækja til vígis í Almannagjá?“

„Eigi veld eg því,“ segir Snorri, „en hitt er satt að eg veit hverjir valda og mun eg segja þér ef þú vilt að þeir valda því Þorvaldur kroppinskeggi og Kolur.“

Þeir voru þá báðir dauðir og höfðu verið hin mestu illmenni í liði Flosa.

Í annan stað mælti Snorri til sinna manna: „Gerið þér nú hvorttveggja að þér höggvið og leggið til þeirra og keyrið þá í braut héðan. Munu þeir þá skamma stund hér við haldast er hinir sækja að neðan. Skuluð þér þá ekki eftir ganga og láta þá sjálfa á sjást.“

Son Skafta Þóroddssonar var Þorsteinn holmunnur sem fyrr var ritað. Hann var í bardaga með Guðmundi ríka mági sínum. Og þegar Skafti vissi þetta gekk hann til búðar Snorra goða og ætlaði að biðja sér liðs að skilja þá. En er hann var eigi allt kominn að búðardyrunum Snorra þá var bardaginn sem óðastur. Þeir Ásgrímur og hans menn gengu þar að neðan.

Þá mælti Þórhallur við Ásgrím föður sinn: „Þar er hann Skafti Þóroddsson nú, faðir.“

Ásgrímur mælti: „Sé eg það, frændi.“

Skaut hann þá spjóti til Skafta og kom neðan það er kálfi var digrastur og svo í gegnum báða fæturna. Skafti féll við skotið og fékk eigi upp staðið. Fengu þeir það eina ráðs tekið er hjá voru að þeir drógu Skafta inn í búð sverðskriða nokkurs flatan.

Þeir Ásgrímur gengu þá að svo fast að þeir Flosi hrukku undan og hans menn suður með ánni til Möðruvellingabúðar. Þar var maður úti hjá búð nokkurri er Sölvi hét. Hann sauð í katli miklum og hafði þá upp fært úr katlinum en vellan var sem áköfust. Sölvi gat að líta hvar þeir flýðu Austfirðingarnir og voru þá komnir mjög svo þar gegnt.

Hann mælti þá: „Hvort munu þessir allir ragir Austfirðingarnir er hér flýja? Og jafnvel rennur hann Þorkell Geitisson og er allmjög logið frá honum er margir segja hann hug einn en nú rennur engi harðara en hann.“

Hallbjörn sterki var þar nær staddur og mælti: „Eigi skaltu það eiga til að segja að vér séum allir ragir“ og þreif til hans og brá honum á loft og rak hann að höfði í ketilinn. Dó Sölvi þegar. Var þá og sótt að Hallbirni og varð hann þá undan að flýja.

Flosi skaut spjóti til Brúna Hafliðasonar og kom á hann miðjan og varð það hans bani. Hann var í liði Guðmundar ríka. Þorsteinn Hlennason tók spjótið úr sárinu og skaut aftur að Flosa og kom á fótinn og fékk hann sár mikið og féll við. Hann stóð upp þegar. Hörfuðu þeir þá til Vatnsfirðingabúðar.

Þeir Ljótur og Hallur gengu þá austan yfir á með flokk sinn allan. Og þá er þeir komu á hraunið var skotið spjóti úr liði Guðmundar ríka og kom það á Ljót miðjan. Féll hann þegar dauður niður og varð aldrei uppvíst hver þetta víg hafði vegið.

Þeir Flosi hörfuðu nú upp um Vatnsfirðingabúð.

Þorgeir skorargeir mælti þá við Kára Sölmundarson: „Þar er hann nú Eyjólfur Bölverksson ef þú vilt launa honum hringinn.“

„Eg ætla það nú eigi fjarri,“ segir Kári og þreif spjót af manni og skaut til Eyjólfs og kom það á hann miðjan og gekk í gegnum hann. Féll Eyjólfur þá dauður til jarðar.

Þá var hvíld nokkur á um bardagann. Snorri goði kom þá að með flokk sinn. Var þar þá Skafti í liði með honum og hljópu þeir í milli þeirra. Náðu þeir þá eigi að berjast. Hallur gekk þá í lið með þeim og vildi skilja þá. Voru þá sett grið og skyldu þau haldast um þingið. Var þá búið um lík og færð til kirkju og bundin sár þeirra manna er særðir voru.

Annan dag eftir gengu menn til Lögbergs. Hallur af Síðu stóð upp og kvaddi sér hljóðs og fékk þegar.

Hann mælti svo: „Hér hafa orðið harðir atburðir í mannalátum og málasóknum. Mun eg enn sýna það er eg er lítilmenni. Eg vil nú biðja Ásgrím og þá aðra er fyrir málum þessum eru að þeir unni oss jafnsættis.“

Fer hann þar um mörgum fögrum orðum.

Kári Sölmundarson mælti: „Þótt allir sættist aðrir á sín mál þá skal eg eigi sættast á mín mál því að þér munuð vilja virða víg þessi í móti brennunni en vér þolum það eigi.“

Slíkt hið sama mælti Þorgeir skorargeir.

Þá stóð upp Skafti Þóroddsson og mælti: „Betra hefði þér verið, Kári, að renna eigi frá<ref>'''að renna eigi frá''': "Kari is not at ease over surviving the Burning. He was not only outmanned by Skarphedin (who isn't?), as we saw, but also tellingly by his little boy Thord, who chose not to flee the flames, … . That it is not overreading to suggest that Kari might be motivated to overkill in order to kill his shame (or in modern jargon, his 'survivor's guilt') is that others accuse him of flight and cowardice." [[Miller, William Ian. Kari and Friends: Chapters 145–55]] (s. 288).</ref> mágum þínum og skerast nú eigi úr sættum.“

Kári kvað þá vísur þrjár:

43. Hvað skaltu, runnur, þótt rynnum,

rannlinns, of sök minni

hagl dreif skarpt á Sköglar

skýjum, oss að frýja,

hinn er hélt, þá er hjalta

hátungur mjög sungu,

brynju meiður til búðar

blauður með skeggið rauða.

44. Varði eg víga Njörðum

vilja þraut að skilja.

Lítt gekk skáld fyrir skjöldu,

Skafta, margt að hafti,

er matsjóðar Móða

málmrógs flatan drógu,

slíkt er allt af æðru,

inn í búð að trúðum.

45. Höfðu Gríms að gamni

græðis elgs og Helga,

rétt unnut þá runnar,

rennendur Níals brennu.

Nú mun börgs í björgum

baughnykkjöndum þykja

lyngs að loknu þingi

Ljóts annan veg þjóta.

Þá varð hlátur mikill.

Snorri goði brosti að og kvað þetta fyrir munni sér svo að margir heyrðu:

46. Vel kann Skafti skilja,

skaut Ásgrímur spjóti,

villat Hólmsteinn flýja,

vegur Þorketill nauðigur.

Hlógu menn nú allmjög.

Hallur af Síðu mælti: „Allir menn vita hvern harm eg hefi beðið um lát Ljóts sonar míns. Munu það margir ætla að hann muni dýrstur ger af þeim mönnum er hér hafa látist. En eg vil það vinna til sátta manna að leggja son minn ógildan og ganga þó til að veita þeim bæði tryggðir og grið er mínir mótstöðumenn eru. Bið eg þig, Snorri goði, og aðra hina bestu menn að þér komið því til leiðar að sættir verði með oss.“

Settist hann nú niður og var ger að hans máli mikill rómur og góður og lofuðu allir mjög hans góðgirnd.

Snorri goði stóð þá upp og talaði langt erindi og snjallt og bað Ásgrím og aðra þá menn er fyrir málum voru þaðan að, að þeir skyldu sættast.

Ásgrímur mælti: „Það ætlaði eg þá er Flosi reið heim að mér að eg mundi við hann aldrei sættast en nú vil eg, Snorri goði, sættast fyrir orð þín og annarra vina vorra.“

Slíkt hið sama mæltu þeir Þorleifur krákur og Þorgrímur hinn mikli að þeir mundu sættast og fýstu í öllu Þorgeir skorargeir bróður sinn að sættast en hann skarst undan og kvaðst aldrei við Kára skyldu skiljast.

Þá mælti Gissur hvíti: „Nú má Flosi sjá sinn kost hvort hann vill sættast til þess að sumir séu utan sætta.“

Flosi kvaðst sættast vilja „og þykir mér því betur,“ segir hann, „er eg hefi færri góða menn í móti mér.“

Guðmundur ríki mælti: „Það vil eg bjóða að handsala fyrir víg þau er hér hafa orðið á þinginu að mínum hluta til þess að ekki falli niður brennumálið.“

Slíkt hið sama mæltu þeir Gissur hvíti og Hjalti Skeggjason, Ásgrímur Elliða-Grímsson og Mörður Valgarðsson.<ref>'''Mörður Valgarðsson''': "Mord, I suspect, lands on his feet, not to dominate but to do all right for himself, because types like him tend to land on their feet, even if they may break a foot from the fall and have to nurse it for a few years. It is rare to find a politically successful person who does not possess the virtue of living to fight another day." [[Miller, William Ian. A Conclusion: Justice and Exits]] (s. 303).</ref> Við þetta gekk saman sættin.

Var þá handsalað í tólf manna dóm og var Snorri goði fyrir gerðinni og aðrir gerðarmenn með honum. Var þá jafnað saman vígum en bættir þeir menn sem umfram voru. Þeir gerðu og um brennumálin. Skyldi Njál bæta þrennum manngjöldum <ref>'''manngjöldum''': "Sokat számított az áldozat tekintélye és megbecsültsége. Ezt tükrözi a Brennu-Njáls saga egyik legfontosabb mozzanata, a gyújtogatók elleni per." [[Gyönki, Viktória. Váltságfizetés a 10-11. századi Izlandon két nemzetségi sagában]] (p.30) </ref> en Bergþóru tvennum. Víg Skarphéðins skyldi jafnt og víg Höskulds Hvítanesgoða. Tveim manngjöldum skyldi bæta hvorn þeirra Gríms og Helga. Þá skyldu ein manngjöld fyrir hvern hinna er inni höfðu brunnið. Á vígið Þórðar Kárasonar var ekki sæst. Flosi var og ger utan og allir brennumenn og skyldu eigi fara samsumars nema hann vildi. En ef þeir færu eigi utan um það er þrír vetur væru liðnir þá skyldi hann og allir brennumenn vera sekir skógarmenn. Og var svo mælt að lýsa skyldi sekt þeirra á haustþingi eða vorþingi hvort sem heldur vildi. Flosi skyldi vera þó utan þrjá vetur. Gunnar Lambason og Grani Gunnarsson, Glúmur Hildisson, Kolur Þorsteinsson, þeir skyldu aldrei útkvæmt eiga. Þá er Flosi spurður ef hann vildi láta dæma fyrir sár sín en hann kvaðst ekki vilja taka fémútur á sér. Eyjólfur Bölverksson var lagður ógildur fyrir ójöfnuð sinn og rangindi og var þessi sætt nú handsöluð og efndist vel síðan.

Þeir Ásgrímur gáfu Snorra goða góðar gjafir. Hafði hann virðing mikla af málum þessum.

Skafta var bættur áverkinn.

Þeir Gissur hvíti og Hjalti Skeggjason og Ásgrímur Elliða-Grímsson buðu heim Guðmundi hinum ríka. Hann þá heimboðin og gaf sinn gullhring hver þeirra honum. Ríður Guðmundur nú norður heim og hafði almannalof hversu hann kom sér við í þessum málum.

Þorgeir skorargeir bauð Kára með sér að fara en þó riðu þeir fyrst með Guðmundi allt norður á fjall. Kári gaf Guðmundi gullsylgju en Þorgeir silfurbelti og var hvortveggja hinn besti gripur. Skildu þeir með hinni mestu vináttu og er hann úr sögu þessi. Þeir Kári riðu suður af fjallinu og ofan í Hreppa og svo til Þjórsár.

Flosi og brennumenn allir með honum riðu austur til Fljótshlíðar. Lét hann þá Sigfússonu skipa til búa sinna. Þá frétti Flosi að Þorgeir og Kári höfðu riðið norður með Guðmundi hinum ríka. Ætluðu þá brennumenn að þeir Kári mundu ætla að vera fyrir norðan land. Þá beiddu Sigfússynir að fara austur undir Eyjafjöll að fjárheimtum sínum því að þeir áttu fjárheimtur austur að Höfðabrekku. Flosi leyfði þeim það og bað þá þó vera vara um sig og vera sem skemmst. Flosi reið þá upp um Goðaland og svo á fjall og fyrir norðan Eyjafjallajökul og létti eigi fyrr en hann kom heim austur til Svínafells.

Nú verður að segja frá því að Hallur af Síðu hafði lagið ógildan son sinn og vann það til sætta. Þá bætti honum allur þingheimurinn og varð það eigi minna fé en átta hundruð silfurs en það voru fern manngjöld. En allir þeir aðrir er með Flosa höfðu verið fengu engar bætur fyrir vansa sína og undu við hið versta.

Sigfússynir dvöldust heima tvær nætur en hinn þriðja dag riðu þeir austur til Raufarfells og voru þar um nóttina. Þeir voru saman fimmtán og uggðu alls ekki að sér. Þeir riðu þaðan síð og ætluðu til Höfðabrekku um kveldið. Þeir áðu í Kerlingardal og tóku þar á sig svefn mikinn.

==Tilvísanir==

<references />
==Links==

[[Category:Njáls saga]][[Category:Njáls saga. Efnisyfirlit]]
[[Category:All entries]]

Njála, 129

2016-06-23T14:30:43Z

Barbora:

{{Njála_TOC}}

==Chapter 129==

'''NJAL'S BURNING.'''

Now they took fire, and made a great pile before the doors. Then Skarphedinn said, "What, lads! are ye lighting a fire, or are ye taking to cooking?"

"So it shall be," answered Grani Gunnar's son; "and thou shalt not need to be better done."

"Thou repayest me," said Skarphedinn, "as one may look for from the man that thou art. I avenged thy father, and thou settest most store by that duty which is farthest from thee."

Then the women threw whey on the fire, and quenched it as fast as they lit it. Some, too, brought water, or slops.

Then Kol Thorstein's son said to Flosi, "A plan comes into my mind; I have seen a loft over the hall among the crosstrees, and we will put the fire in there, and light it with the vetch-stack that stands just above the house."

Then they took the vetch-stack and set fire to it, and they who were inside were not aware of it till the whole hall was a-blaze over their heads.

Then Flosi and his men made a great pile before each of the doors, and then the women folk who were inside began to weep and to wail.

Njal spoke to them and said, "Keep up your hearts, nor utter shrieks, for this is but a passing storm, and it will be long before ye have another such; and put your faith in God, and believe that he is so merciful<ref>'''merciful''': "Nothing obliges God to activate his mercy in the next world because one happens to burn to death in this one. Njal's concern here is not about the afterlife or theological accuracy, but that, no differently from Skarphedin, he wants everyone to play his and her final part upon this stage with dignity and courage." [[Miller, William Ian. A Conclusion: Justice and Exits]] (p. 303).</ref> that he will not let us burn both in this world and the next."<ref>''' he will not let us burn both in this world and the next ''': " Den berømte replik kan læses ikke bare psykologisk, som et udtryk for Njals stoiske eller kristelige ro over for det forfærdelige, men også kompositorisk som et resumé af den jordiske udvikling hele sagaen berette om: en gammel verden går til grunde for at en ny kan opstå. Den gamle verden er lovens, den ny er kristendommens. " [[Bredsdorff, Thomas. Kaos og kærlighed]] (p. 95).</ref>

Such words of comfort had he for them all, and others still more strong.

Now the whole house began to blaze. Then Njal went to the door and said, "Is Flosi so near that he can hear my voice."

Flosi said that he could hear it.

"Wilt thou," said Njal, "take an atonement from my sons, or allow any men to go out."

"I will not," answers Flosi, "take any atonement from thy sons, and now our dealings shall come to an end once for all, and I will not stir from this spot till they are all dead; but I will allow the women and children and house-carles to go out."

Then Njal went into the house, and said to the fold, "Now all those must go out to whom leave is given, and so go thou out Thorhalla Asgrim's daughter, and all the people also with thee who may."

Then Thorhalla said, "This is another parting between me and Helgi than I thought of a while ago; but still I will egg on my father and brothers to avenge this manscathe which is wrought here."

"Go, and good go with thee," said Njal, "for thou art a brave woman."

After that she went out and much folk with her.

Then Astrid of Deepback said to Helgi Njal's son, "Come thou out with me, and I will throw a woman's cloak over thee, and tie thy head with a kerchief."

He spoke against it at first, but at last he did so at the prayer of others.

So Astrid wrapped the kerchief round Helgi's head, but Thorhilda, Skarphedinn's wife, threw the cloak over him, and he went out between them, and then Thorgerda Njal's daughter, and Helga her sister, and many other folk went out too.

But when Helgi came out Flosi said, "That is a tall woman and broad across the shoulders that went yonder, take her and hold her."

But when Helgi heard that, he cast away the cloak. He had got his sword under his arm, and hewed at a man, and the blow fell on his shield and cut off the point of it, and the man's leg as well. Then Flosi came up and hewed at Helgi's neck, and took off his head at a stroke.

Then Flosi went to the door and called out to Njal, and said he would speak with him and Bergthora.

Now Njal does so, and Flosi said, "I will offer thee, master Njal, leave to go out, for it is unworthy that thou shouldst burn indoors."

"I will not go out," said Njal, "for I am an old man, and little fitted to avenge my sons,<ref>''' little fitted to avenge my sons''': "Njal wants his sons dead, he wants them obedient as they had always been except for one rebellious deed, and he wants them avenged; or more precisely, he wants his own and Bergthora’s deaths avenged, and knows that it will be impossible not to have those vengeances also accrue to his sons" [[Miller, William Ian. The Burning: Chapters 124–32]] (p. 231).</ref> but I will not live in shame."<ref>'''not live in shame''': “In the face of Flosi’s subsequent attack on his house, the pious Njal reacts in a comparable fashion, confusing Christian thought with earlier Norse tradition. When Flosi offers quarter to him and Bergthora, Njal replies that he prefers to die, since he is too old and infirm to avenge his sons. “I do not want live in shame” he says, even though shame of one’s sinfulness is a necessary part of Christian’s salvific process. In effect, Njal faces death with a pagan honour code on his mind.” [[Taylor, Paul Beekman. Njáll grómr: christian morality and Norse myth]] (p. 170).</ref>

Then Flosi said to Bergthora, "Come thou out, housewife, for I will for no sake burn thee indoors."

"I was given away to Njal young," said Bergthora, "and I have promised him this, that we would both share the same fate."

After that they both went back into the house.

"What counsel shall we now take," said Bergthora.

"We will go to our bed," says Njal, "and lay us down; I have long been eager for rest."

Then she said to the boy Thord, Kari's son, "Thee will I take out, and thou shalt not burn in here."

"Thou hast promised me this, grandmother," says the boy, "that we should never part so long as I wished to be with thee; but methinks it is much better to die with thee and Njal than to live after you."

Then she bore the boy to her bed, and Njal spoke to his steward and said, "Now thou shalt see where we lay us down, and how I lay us out, for I mean not to stir an inch hence, whether reek or burning smart me, and so thou wilt be able to guess where to look for our bones,"

He said he would do so.

There had been an ox slaughtered and the hide lay there. Njal told the steward to spread the hide over them, and he did so.

So there they lay down both of them in their bed, and put the boy between them. Then they signed themselves and the boy with the cross, and gave over their souls into God's hand, and that was the last word that men heard them utter.

Then the steward took the hide and spread it over them, and went out afterwards. Kettle of the Mark caught hold of him, and dragged him out, he asked carefully after his father-in-law Njal, but the steward told him the whole truth. Then Kettle said, "Great grief hath been sent on us, when we have had to share such ill-luck together."

Skarphedinn saw how his father laid him down, and how he laid himself out, and then he said, "Our father goes early to bed, and that is what was to be looked for, for he is an old man."

Then Skarphedinn, and Kari, and Grim, caught the brands as fast as they dropped down, and hurled them out at them, and so it went on awhile. Then they hurled spears in at them, but they caught them all as they flew, and sent them back again.

Then Flosi bade them cease shooting, "for all feats of arms will go hard with us when we deal with them; ye may well wait till the fire overcomes them."

So they do that, and shoot no more.

Then the great beams out of the roof began to fall, and Skarphedinn said, "Now must my father be dead, and I have neither heard groan nor cough from him."

Then they went to the end of the hall, and there had fallen down a cross-beam inside which was much burnt in the middle.

Kari spoke to Skarphedinn, and said, "Leap thou out here, and I will help thee to do so, and I will leap out after thee, and then we shall both get away if we set about it so, for hitherward blows all the smoke."

"Thou shalt leap first," said Skarphedinn; "but I will leap straightway on thy heels."

"That is not wise," says Kari, "for I can get out well enough elsewhere, though it does not come about here."

"I will not do that," says Skarphedinn; "leap thou out first, but I will leap after thee at once."

"It is bidden to every man," says Kari, "to seek to save his life while he has a choice, and I will do so now; but still this parting of ours will be in such wise that we shall never see one another more; for if I leap out of the fire, I shall have no mind to leap back into the fire to thee, and then each of us will have to fare his own way."

"It joys me, brother-in-law," says Skarphedinn, "to think that if thou gettest away thou wilt avenge me."

Then Kari took up a blazing bench in his hand, and runs up along the cross-beam, then he hurls the bench out at the roof, and it fell among those who were outside.

Then they ran away, and by that time all Kari's upper clothing and his hair were a-b1aze, then he threw himself down from the roof, and so crept along with the smoke.

Then one man said who was nearest, "Was that a man that leapt out at the roof?"

"Far from it," says another; "more likely it was Skarphedinn who hurled a firebrand at us."

After that they had no more mistrust.

Kari ran till he came to a stream, and then he threw himself down into it, and so quenched the fire on him.

After that he ran along under shelter of the smoke into a hollow, and rested him there, and that has since been called Kari's Hollow.

==References==

<references />

==Kafli 129==

Þeir tóku nú eld og gerðu bál mikið fyrir dyrunum.

Þá mælti Skarphéðinn: „Eld kveikið þér nú, sveinar, eða hvort skal nú búa til seyðis?“

Grani Gunnarsson svaraði: „Svo skal það vera og skaltu eigi þurfa heitara að baka.“

Skarphéðinn mælti: „Því launar þú mér sem þú ert maður til er eg hefndi föður þíns og virðir það meira er þér er óskyldara.“

Þá báru konur sýru í eldinn og slökktu niður fyrir þeim.

Kolur Þorsteinsson mælti til Flosa: „Ráð kemur mér í hug. Eg hefi séð loft í skálanum á þvertrjám og skulum vér þar inn bera eldinn og kveikja við arfasátu þá er hér stendur fyrir ofan húsin.“

Síðan tóku þeir arfasátuna og báru í eld. Fundu þeir eigi fyrr, er inni voru, en logaði ofan allur skálinn. Gerðu þeir Flosi þá stór bál fyrir öllum dyrum. Tók þá kvennafólkið illa að þola það sem inni var.

Njáll mælti til þeirra: „Verðið vel við og mælið eigi æðru því að él eitt mun vera og skyldi langt til annars slíks. Trúið þér og því að guð er svo miskunnsamur<ref>'''miskunnsamur''': "Nothing obliges God to activate his mercy in the next world because one happens to burn to death in this one. Njal's concern here is not about the afterlife or theological accuracy, but that, no differently from Skarphedin, he wants everyone to play his and her final part upon this stage with dignity and courage." [[Miller, William Ian. A Conclusion: Justice and Exits]] (s. 303).</ref> að mun hann oss eigi bæði brenna láta þessa heims og annars.“<ref>''' mun hann oss eigi bæði brenna láta þessa heims og annars ''': " Den berømte replik kan læses ikke bare psykologisk, som et udtryk for Njals stoiske eller kristelige ro over for det forfærdelige, men også kompositorisk som et resumé af den jordiske udvikling hele sagaen berette om: en gammel verden går til grunde for at en ny kan opstå. Den gamle verden er lovens, den ny er kristendommens. " [[Bredsdorff, Thomas. Kaos og kærlighed]] (s. 95).</ref>

Slíkar fortölur hafði hann fyrir þeim og aðrar hraustlegri.

Nú taka öll húsin að loga. Þá gekk Njáll til dyra og mælti: „Hvort er Flosi svo nær að hann megi heyra mál mitt?“

Flosi kvaðst heyra mega.

Njáll mælti: „Vilt þú nokkuð taka sættum við sonu mína eða leyfa nokkurum mönnum útgöngu?“

Flosi svarar: „Eigi vil eg við sonu þína sættum taka og skal nú yfir lúka með oss og eigi fyrr frá ganga en þeir eru allir dauðir. En lofa vil eg útgöngu konum og börnum og húskörlum.“

Njáll gekk þá inn og mælti við fólkið: „Nú er þeim út að ganga öllum er leyft er. Og gakk þú út, Þórhalla Ásgrímsdóttir, og allur lýður með þér sá er lofað er.“

Þórhalla mælti: „Annar verður nú skilnaður okkar Helga en eg ætlaði um hríð en þó skal eg eggja föður minn og bræður að þeir hefni þessa mannskaða er hér er ger.“

Njáll mælti: „Vel mun þér fara því að þú ert góð kona.“

Síðan gekk hún út og margt lið með henni.

Ástríður af Djúpárbakka mælti við Helga Njálsson: „Gakktu út með mér og mun eg kasta yfir þig kvenskikkju og falda þig með höfuðdúki.“

Hann taldist undan fyrst en þó gerði hann þetta fyrir bæn þeirra. Ástríður vafði höfuðdúk að höfði Helga en Þórhildur kona Skarphéðins lagði yfir hann skikkjuna og gekk hann út á meðal þeirra. Og þá gekk út Þorgerður Njálsdóttir og Helga systir hennar og margt annað fólk.

En er hann kom út mælti Flosi: „Sú er há kona og mikil um herðar er þar fór. Takið og haldið henni.“

En er hann heyrði þetta kastaði hann skikkjunni. Hann hafði haft sverð undir hendi sér og hjó til manns og kom í skjöldinn og af sporðinn og fótinn af manninum. Þá kom Flosi að og hjó á hálsinn Helga svo að þegar tók af höfuðið.

Flosi gekk þá að dyrum og kallaði á Njál og kvaðst vildu tala við hann og Bergþóru. Njáll gerir nú svo.

Flosi mælti: „Útgöngu vil eg bjóða þér, Njáll bóndi, því að þú brennur ómaklegur inni.“

Njáll mælti: „Eigi vil eg út ganga því að eg er maður gamall og lítt til búinn að hefna sona minna<ref>''' lítt til búinn að hefna sona minna''': "Njal wants his sons dead, he wants them obedient as they had always been except for one rebellious deed, and he wants them avenged; or more precisely, he wants his own and Bergthora’s deaths avenged, and knows that it will be impossible not to have those vengeances also accrue to his sons" [[Miller, William Ian. The Burning: Chapters 124–32]] (s. 231).</ref> en eg vil eigi lifa við skömm.“<ref>'''eigi lifa við skömm''': “In the face of Flosi’s subsequent attack on his house, the pious Njal reacts in a comparable fashion, confusing Christian thought with earlier Norse tradition. When Flosi offers quarter to him and Bergthora, Njal replies that he prefers to die, since he is too old and infirm to avenge his sons. “I do not want live in shame” he says, even though shame of one’s sinfulness is a necessary part of Christian’s salvific process. In effect, Njal faces death with a pagan honour code on his mind.” [[Taylor, Paul Beekman. Njáll grómr: christian morality and Norse myth]] (s. 170).</ref>

Flosi mælti þá til Bergþóru: „Gakktu út, húsfreyja, því að eg vil þig fyrir engan mun inni brenna.“

Bergþóra mælti: „Eg var ung gefin Njáli. Hefi eg því heitið honum að eitt skyldi ganga yfir okkur bæði.“

Síðan gengu þau inn bæði.

Bergþóra mælti: „Hvað skulum við nú til ráða taka?“

„Ganga munum við til hvílu okkarrar,“ segir Njáll, „og leggjast niður, hefi eg lengi værugjarn verið.“

Hún mælti þá við sveininn Þórð Kárason: „Þig skal út bera og skaltu eigi inni brenna.“

„Hinu hefir þú mér heitið, amma,“ segir sveinninn, „að við skyldum aldrei skilja meðan eg vildi hjá þér vera. En mér þykir miklu betra að deyja með ykkur Njáli en lifa eftir.“

Hún bar þá sveininn til hvílunnar.

Njáll mælti við brytja sinn: „Nú skaltu sjá hvar við leggjumst niður og hversu eg bý um okkur því að eg ætla héðan hvergi að hrærast hvort sem mér angrar reykur eða bruni. Máttu nú nær geta hvar beina okkarra er að leita.“

Hann sagði svo vera skyldu. Þar hafði slátrað verið uxa einum og lá þar húðin. Njáll mælti við brytjann að hann skyldi breiða yfir þau húðina og hann hét því. Þau leggjast nú niður bæði í rúmið og leggja sveininn í millum sín. Þá signdu þau sig og sveininn og fálu guði önd sína á hendi og mæltu það síðast svo menn heyrðu. Þá tók brytinn húðina og breiddi yfir þau og gekk út síðan. Ketill úr Mörk tók í móti honum og kippti honum út. Hann spurði vandlega að Njáli mági sínum en brytinn sagði allt hið sanna.

Ketill mælti: „Mikill harmur er að oss kveðinn er vér skulum svo mikla ógæfu saman eiga.“

Skarphéðinn sá er faðir hans lagðist niður og hversu hann bjó um sig.

Hann mælti þá: „Snemma fer faðir vor að rekkju og er það sem von er. Hann er maður gamall.“

Þá tóku þeir Skarphéðinn og Kári og Grímur brandana jafnskjótt sem ofan duttu og skutu út á þá og gekk því um hríð. Þá skutu þeir spjótum inn að þeim en þeir tóku öll á lofti og sendu út aftur.

Flosi bað þá hætta að skjóta „því að oss munu öll vopnaskipti þungt ganga við þá. Megið þér nú vel bíða þess er eldurinn vinnur þá.“

Þeir gera nú svo. Þá féllu ofan stórviðirnir úr ræfrinu.

Skarphéðinn mælti þá: „Nú mun faðir minn dauður vera og hefir hvorki heyrt til hans styn né hósta.“

Þeir gengu þá í skálaendann. Þar var fallið ofan þvertré og brunnið mjög í miðju.

Kári mælti til Skarphéðins: „Hlauptu hér út og mun eg beina að með þér en eg mun hlaupa þegar eftir og munum við þá báðir í braut komast ef við breytum svo því að hingað leggur allan reykinn.“

Skarphéðinn mælti: „Þú skalt hlaupa fyrri en eg mun þegar á hæla þér.“

„Ekki er það ráð,“ segir Kári, „því að eg kemst vel annars staðar út þótt hér gangi eigi.“

„Eigi vil eg það,“ segir Skarphéðinn, „hlauptu út fyrri en eg mun þegar eftir.“

„Það er hverjum manni boðið að leita sér lífs meðan kostur er,“ segir Kári, „og skal eg og svo gera. En þó mun þó sá skilnaður með okkur verða að við munum aldrei sjást síðan því að ef eg hleyp úr eldinum þá mun eg eigi hafa skap til að hlaupa inn aftur í eldinn til þín og mun þá sína leið fara hvor okkar.“

„Það hlægir mig,“ segir Skarphéðinn, „ef þú kemst í braut, mágur, að þú munt hefna mín.“

Þá tók Kári einn setstokk loganda í hönd sér og hleypur út eftir þvertrénu. Kastar hann þá stokkinum út af þekjunni og féll hann að þeim er úti voru fyrir. Þeir hlupu þá undan. Þá loguðu klæðin öll á Kára og svo hárið. Hann steypir sér þá út af þekjunni og stiklar svo með reykinum.

Þá mælti einn maður er þar var næstur: „Hvort hljóp þar maður út af þekjunni?“

„Fjarri fór það,“ sagði annar, „heldur kastaði þar Skarphéðinn eldistokki að oss.“

Síðan grunuðu þeir það ekki.

Kári hljóp til þess er hann kom að læk einum. Hann kastaði sér þar í ofan og slökkti á sér eldinn. Síðan hljóp hann með reykinum í gróf nokkura og hvíldi sig og er það síðan kölluð Káragróf.

==Tilvísanir==

<references />
==Links==

[[Category:Njáls saga]][[Category:Njáls saga. Efnisyfirlit]]
[[Category:All entries]]

Miller, William Ian. A Conclusion: Justice and Exits

2016-06-23T14:28:57Z

Barbora: /* References */

* '''Author''': Miller, William Ian
* '''Title''': A Conclusion: Justice and Exits
* '''Published in''': ''Why Is Your Axe Bloody?: A Reading of Njáls Saga''
* '''Place, Publisher''': New York: Oxford University Press
* '''Year''': 2014
* '''Pages''': 301-7
* '''E-text''':
* '''Reference''': Miller, William Ian. ''Why Is Your Axe Bloody?: A Reading of Njáls Saga''. New York: Oxford University Press, 2014.
----
* '''Key words''':

==Annotation==

In this chapter Miller examines the different ways in which characters depart from the saga, with an emphasis on Hallgerðr and Mörðr. Mörðr departs from the saga with dignity, the author not concerned with issues of salvation or damnation. Hallgerðr gets her revenge on Gunnarr and thus must suffer Rannveig‘s damning words, and be forgotten by the author. The author, Miller argues, is concerned in balancing the scales, not necessarily with every character paying their moral debt.

==Lýsing==

==See also==
* [[Miller, William Ian. Why is Your Axe Bloody?]]
* [[Miller, William Ian. Njála’s Unity Problem and the Very Beginning: Chapter 1]]
* [[Miller, William Ian. Marriage Formation and Dissolution: Chapters 2–34]]
* [[Miller, William Ian. Making a Scene: Chapters 34–5, 48]]
* [[Miller, William Ian. Looking Forward: Njal’s Prescience: Chapters 22–3]]
* [[Miller, William Ian. Bergthora vs. Hallgerd, Part I. The Theory: Chapters 35–45]]
* [[Miller, William Ian. Bergthora vs. Hallgerd, Part II: Some Facts]]
* [[Miller, William Ian. Otkel vs. Gunnar: Chapters 46–56]]
* [[Miller, William Ian. Gunnar vs. the Thrihyrning People: Chapters 57–66]]
* [[Miller, William Ian. The Two Thorgeirs and Death of Gunnar: Chapters 67–77]]
* [[Miller, William Ian. Revenge for Gunnar: Chapters 77–81]]
* [[Miller, William Ian. The Atlantic Interlude and Hrapp: Chapters 82–9]]
* [[Miller, William Ian. Setting up Thrain: Chapters 90–2]]
* [[Miller, William Ian. A Tale of Two Hoskulds: Chapters 93–9]]
* [[Miller, William Ian. Conversion and the Genius of the Law: Chapters 100–6]]
* [[Miller, William Ian. Valgard ‘the Wise’ and Hoskuld’s Blood: Chapters 107–16]]
* [[Miller, William Ian. Skarphedin Ascendans, Flosi’s Ninth Nights: Chapters 117–23]]
* [[Miller, William Ian. The Burning: Chapters 124–32]]
* [[Miller, William Ian. Preparation for the Next Althing: Chapters 132–7]]
* [[Miller, William Ian. The Trial of Flosi and the Battle: Chapters 135, 141–5]]
* [[Miller, William Ian. Kari and Friends: Chapters 145–55]]
* [[Miller, William Ian. How Not to End a Saga, Unless...: Chapters 146–59]]

==References==
[[Njála,_077|Chapter 77]]: '''muna þér''': "But her revenge is more grandly artful and hence, strangely, more blameworthy for having no appreciable practical effect; it is pure revenge. There is not a shred of the political or practical in it. It is revenge devoted wholly to the aesthetics of getting even. And because Hallgerd takes special care to remember, the author has his revenge upon her by forgetting her, by dropping her from the story with nary a word of farewell." (pp. 306-7).

[[Njála,_129|Chapter 129]]: '''miskunnsamur''': "Nothing obliges God to activate his mercy in the next world because one happens to burn to death in this one. Njal's concern here is not about the afterlife or theological accuracy, but that, no differently from Skarphedin, he wants everyone to play his and her final part upon this stage with dignity and courage." (p. 303).

[[Njála,_145|Chapter 145]]: '''Mörður Valgarðsson''': "Mord, I suspect, lands on his feet, not to dominate but to do all right for himself, because types like him tend to land on their feet, even if they may break a foot from the fall and have to nurse it for a few years. It is rare to find a politically successful person who does not possess the virtue of living to fight another day." (p. 303).

==Links==

* ''Written by:'' Yoav Tirosh
* ''Icelandic/English translation:''

[[Category:Njáls saga]][[Category:Njáls saga:_Articles]][[Category:Authors]][[Category:All entries]]

Njála, 077

2016-06-23T14:28:33Z

Barbora:

{{Njála_TOC}}

==Chapter 77==

Gunnar woke up in his hall and said, "Thou hast been sorely treated, Sam, my fosterling, and this warning is so meant that our two deaths will not be far apart."

Gunnar's hall was made all of wood, and roofed with beams above, and there were window-slits under the beams that carried the roof, and they were fitted with shutters.

Gunnar slept in a loft above the hall, and so did Hallgerda and his mother.

Now when they were come near to the house they knew not whether Gunnar were at home, and bade that some one would go straight up to the house and see if he could find out. But the rest sat them down on the ground.

Thorgrim the Easterling went and began to climb up on the hall; Gunnar sees that a red kirtle passed before the windowslit, and thrusts out the bill, and smote him on the middle. Thorgrim's feet slipped from under him, and he dropped his shield, and down he toppled from the roof.

Then he goes to Gizur and his band as they sat on the ground.

Gizur looked at him and said, "Well, is Gunnar at home?

"Find that out for yourselves," said Thorgrim; "but this I am sure of, that his bill is at home," and with that he fell down dead.

Then they made for the buildings. Gunnar shot out arrows at them, and made a stout defence, and they could get nothing done. Then some of them got into the out houses and tried to attack him thence, but Gunnar found them out with his arrows there also, and still they could get nothing done.

So it went on for a while, then they took a rest, and made a second onslaught. Gunnar still shot out at them, and they could do nothing, and fell off the second time. Then Gizur the White said, "Let us press on harder; nothing comes of our onslaught."

Then they made a third bout of it, and were long at it, and then they fell off again.

Gunnar said, "There lies an arrow outside on the wall, and it is one of their shafts; I will shoot at them with it, and it will be a shame to them if they get a hurt from their own weapons."

His mother said, "Do not so, my son; nor rouse them again when they have already fallen off from the attack."

But Gunnar caught up the arrow and shot it after them, and struck Eylif Aunund's son, and he got a great wound; he was standing all by himself, and they knew not that he was wounded.

"Out came an arm yonder," says Gizur, "and there was a gold ring on it, and took an arrow from the roof, and they would not look outside for shafts if there were enough in doors; and now ye shall made a fresh onslaught."

"Let us burn him house and all," said Mord.

"That shall never be," says Gizur, "though I knew that my life lay on it; but it is easy for thee to find out some plan, such a cunning man as thou art said to be."

Some ropes lay there on the ground, and they were often used to strengthen the roof. Then Mord said, "Let us take the ropes and throw one end over the end of the carrying beams, but let us fasten the other end to these rocks and twist them tight with levers, and so pull the roof off the hall."

So they took the ropes and all lent a hand to carry this out, and before Gunnar was aware of it, they had pulled the whole roof off the hall.

Then Gunnar still shoots with his bow so that they could never come nigh him. Then Mord said again that they must burn the house over Gunnar's head. But Gizur said, "I know not why thou wilt speak of that which no one else wishes, and that shall never be."

Just then Thorbrand Thorleik's son, sprang up on the roof, and cuts asunder Gunnar's bowstring. Gunnar clutches the bill with both hands, and turns on him quickly and drives it through him, and hurls him down on the ground.

Then up sprung Asbrand his brother. Gunnar thrusts at him with his bill, and he threw his shield before the blow, but the bill passed clean through the shield and broke both his arms, and down he fell from the wall.

Gunnar had already wounded eight men and slain those twain. By that time Gunnar had got two wounds, and all men said that he never once winced either at wounds or death.

Then Gunnar said to Hallgerda, "Give me two locks of thy hair, and ye two, my mother and thou, twist them together into a bowstring for me.<ref>'''into a bowstring for me''': "Svona er saga Njálu um bogastrenginn, og það þarf ekki að leggjast djúpt til að sjá það, að þetta er allt skáldskapur og þjóðsaga frá upphafi til enda og meira að segja lélegur skáldskapur." [[Ólafur Ólafsson. Hallgerður Höskuldsdóttir]] (p. 152).</ref>."

"Does aught lie on it?" she says.

"My life lies on it<ref>'''My life lies on it''': “The mythological Yi was betrayed by his wife, Chang-E, and the quasi-historical Yi too was betrayed by his wife, Chun- Hu. And Gunnar the Sun-god was indeed betrayed by his wife, Hallgerð the Moon-goddess, who furthermore was said to be a thief, like Chang- E.” [[Jón Egill Eþórsson. The Myth of Yi the Archer & the Allegory of Njals Saga]] (p. 49).</ref>;" he said; "for they will never come to close quarters with me if I can keep them off with my bow."

"Well!" she says, "now I will call to thy mind<ref>'''call to thy mind''': "But her revenge is more grandly artful and hence, strangely, more blameworthy for having no appreciable practical effect; it is pure revenge. There is not a shred of the political or practical in it. It is revenge devoted wholly to the aesthetics of getting even. And because Hallgerd takes special care to remember, the author has his revenge upon her by forgetting her, by dropping her from the story with nary a word of farewell." [[Miller, William Ian. A Conclusion: Justice and Exits]] (pp. 306-7).</ref> that slap<ref>'''that slap''': “The epic threefold repetition, therefore, forms the substructure and it also governs the construction. Three times we find the hair-motif, three times a marriage, and finally Hallgerðr’s attitude and words cause each of the three men to strike her. Each time the blow is a defensive action, and it invariability causes revenge – though in different forms. The hair-motif finally leads to the dramatic climax in Hallgerðr’s behaviour.” [[Bouman, Arie Cornelis. Literature and Myth, the picture of Hallgerðr]] (p. 7).</ref> on the face which thou gavest me; and I care never<ref>'''I care never''': “Þegar Hallgerður er að hefna kinnhests Gunnars, eru athafnir hennar mótaðar af afleiðingum hinna fyrri kinnhesta. Veit hún, að hún er þá um leið að hefna sín á Þorvaldi, fyrsta bónda sínum? Eða veit hún það ekki? Eða ríkir eitthvert hálfrökkur í vitund hennar?” [[Einar Ól. Sveinsson. Klýtæmestra og Hallgerður]] (p. 18).</ref> a whit whether thou holdest out a long while or a short."

Then Gunnar sang a song:

"Each who hurts the gory javelin
Hath some honour of his own,
Now my helpmeet wimple-hooded
Hurries all my fame to earth.
No one owner of a war-ship
Often asks for little things,
Woman, fond of Frodi's flour,
Wends her hand as she is wont."

"Every one has something to boast of," says Gunnar, "and I will ask thee no more for this."<ref>'''and I will ask thee no more for this''': "Gunnar chooses not to overpower her and cut her hair, as we noted before, though that option was available to him. Does that reveal that he too knows her hair does not matter at all? Or did he also realize that she had given him the best gift of all: a way to take no responsibility for his own death, and instead to have history place the blame all on her. His own perfect revenge." [[Miller, William Ian. The Two Thorgeirs and Death of Gunnar: Chapters 67–77]] (p. 143).</ref>

"Thou behavest ill," said Rannveig, "and this shame shall long be had in mind."

Gunnar made a stout and bold defence, and now wounds other eight men with such sore wounds that many lay at death's door. Gunnar keeps them all off until he fell worn out with toil. Then they wounded him with many and great wounds, but still he got away out of their hands, and held his own against them a while longer, but at last it came about that they slew him.

Of this defence of his, Thorkell the Skald of Gota-Elf sang in the verses which follow--<ref>'''the verses which follow''': "Not all ''Íslendingasögur'' (Family Sagas) have verse quotations, but those which have only rarely quote verse as evidence or confirmation. In the main verse quotation is here for the sake of entertainment only (…). In ''Njáls saga'' we have another exceptional case (…). In the latest version of the saga there are in all 24 instances of verse quotation, (…). Two of these instances seem intended as a kind of evidence or confirmation." [[Bjarni Einarsson. On the rôle of verse in saga-literature]] (p. 122).</ref>

"We have heard how south in Iceland
Gunnar guarded well himself,
Boldly battle's thunder wielding,
Fiercest foeman on the wave;
Hero of the golden collar,
Sixteen with the sword he wounded;
In the shock that Odin loveth,
Two before him tasted death."

But this is what Thormod Olaf's son sang--

"None that scattered sea's bright sunbeams,
Won more glorious fame than Gunnar,
So runs fame of old in Iceland,
Fitting fame of heathen men;
Lord of fight when helms were crashing,
Lives of foeman twain he took,
Wielding bitter steel he sorely
Wounded twelve, and four besides."

Then Gizur spoke and said, "We have now laid low to earth a mighty chief, and hard work has it been, and the fame of this defence of his shall last as long as men live in this land."

After that he went to see Rannveig and said, "Wilt thou grant us earth here for two of our men who are dead, that they may lie in a cairn here?"

"All the more willingly for two," she says, "because I wish with all my heart I had to grant it to all of you."

"It must be forgiven thee," he says, "to speak thus, for thou hast had a great loss."

Then he gave orders that no man should spoil or rob anything there.

After that they went away.

Then Thorgeir Starkad's son said, "We may not be in our house at home for the sons of Sigfus, unless thou Gizur or thou Geir be here south some little while."

"This shall be so," says Gizur, and they cast lots, and the lot fell on Geir to stay behind.

After that he came to the Point, and set up his house there; he had a son whose name was Hroald; he was base born, and his mother's name was Biartey; he boasted that he had given Gunnar his death blow. Hroald was at the Point with his father.

Thorgeir Starkad's son boasted of another wound which he had given to Gunnar.

Gizur sat at home at Mossfell. Gunnar's slaying was heard of, and ill spoken of throughout the whole country, and his death was a great grief to many a man.

==References==

<references />

==Kafli 77==

Gunnar vaknaði í skálanum og mælti: „Sárt ertu leikinn, Sámur fóstri, og búið svo sé til ætlað að skammt skuli okkar í meðal.“

Skáli Gunnars var ger af viði einum og súðþaktur utan og gluggar hjá brúnásunum og snúin þar fyrir speld. Gunnar svaf í lofti einu í skálanum og Hallgerður og móðir hans.

Þá er þeir komu að vissu þeir eigi hvort Gunnar mundi heima vera og báðu að einhver mundi fara heim fyrir og vita hvers vís yrði. En þeir settust niður á völlinn. Þorgrímur Austmaður gekk upp á skálann. Gunnar sér að rauðan kyrtil bar við glugginn og leggur út með atgeirinum á hann miðjan. Þorgrími skruppu fæturnir og varð laus skjöldurinn og hrataði hann ofan af þekjunni. Gengur hann síðan að þeim Gissuri er þar sátu á vellinum.

Gissur leit við honum og mælti: „Hvort er Gunnar heima?“

Þorgrímur svaraði: „Vitið þér það en hitt vissi eg að atgeir hans var heima.“

Síðan féll hann niður dauður. Þeir sóttu þá að húsunum. Gunnar skaut út örum að þeim og varðist vel og gátu þeir ekki að gert. Þá hljópu sumir í húsin og ætluðu þaðan að að sækja. Gunnar kom þangað að þeim örunum og gátu þeir ekki að gert og fór svo fram um hríð. Þeir tóku hvíld og sóttu að í annað sinn. Gunnar skaut enn út og gátu þeir ekki að gert og hrukku frá í annað sinn.

Þá mælti Gissur hvíti: „Sækjum að betur, ekki verður af oss.“

Gerðu þeir þá hríð hina þriðju og voru við lengi. Eftir það hrukku þeir frá.

Gunnar mælti: „Ör liggur þar úti á vegginum og er sú af þeirra örum og skal eg þeirri skjóta til þeirra. Og er þeim það skömm ef þeir fá geig af vopnum sínum.“

Móðir hans mælti: „Ger þú eigi það að þú vekir þá er þeir hafa áður frá horfið.“

Gunnar þreif örina og skaut til þeirra og kom á Eilíf Önundarson og fékk hann af sár mikið. Hann hafði staðið einn saman og vissu þeir eigi að hann var særður.

„Hönd kom þar út,“ segir Gissur, „og var á gullhringur og tók ör er lá á þekjunni og mundi eigi vítt leitað viðfanga ef gnógt væri inni og skuluð þér nú sækja að.“

Mörður mælti: „Brennum vér hann inni.“

„Það skal verða aldrei,“ segir Gissur, „þótt eg viti að líf mitt liggi við. Er þér sjálfrátt að leggja til ráð þau er dugi svo slægur maður sem þú ert kallaður.“

Strengir lágu á vellinum og voru hafðir til að festa með hús jafnan.

Mörður mælti: „Tökum vér strengina og berum um ásendana en festum aðra endana um steina og snúum í vindása og vindum af ræfrið af skálanum.“

Þeir tóku strengina og veittu þessa umbúð alla og fann Gunnar eigi fyrr en þeir höfðu undið allt þakið af skálanum. Gunnar skýtur þá af boganum svo að þeir komast aldrei að honum. Þá mælti Mörður í annað sinn að þeir mundu brenna Gunnar inni.

Gissur mælti: „Eigi veit eg hví þú vilt það mæla er engi vill annar og skal það aldrei verða.“

Í þessu bili hleypur upp á þekjuna Þorbrandur Þorleiksson og höggur í sundur bogastrenginn Gunnars. Gunnar þrífur atgeirinn báðum höndum og snýst að honum skjótt og rekur í gegnum hann og kastar honum á völlinn. Þá hljóp upp Ásbrandur bróðir hans. Gunnar leggur til hans atgeirinum og kom hann skildi fyrir sig. Atgeirinn renndi í gegnum skjöldinn en brotnuðu báðir handleggirnir og féll hann út af vegginum. Áður hafði Gunnar sært átta menn en vegið þá tvo. Þá fékk Gunnar sár tvö og sögðu það allir menn að hann brygði sér hvorki við sár né við bana.

Hann mælti til Hallgerðar: „Fá mér leppa tvo úr hári þínu og snúið þið móðir mín saman til bogastrengs mér“<ref>'''til bogastrengs mér''': "Svona er saga Njálu um bogastrenginn, og það þarf ekki að leggjast djúpt til að sjá það, að þetta er allt skáldskapur og þjóðsaga frá upphafi til enda og meira að segja lélegur skáldskapur." [[Ólafur Ólafsson. Hallgerður Höskuldsdóttir]] (s. 152).</ref>.

„Liggur þér nokkuð við?“ segir hún.

„Líf mitt liggur við<ref>'''Líf mitt liggur við''': “The mythological Yi was betrayed by his wife, Chang-E, and the quasi-historical Yi too was betrayed by his wife, Chun- Hu. And Gunnar the Sun-god was indeed betrayed by his wife, Hallgerð the Moon-goddess, who furthermore was said to be a thief, like Chang- E.” [[Jón Egill Eþórsson. The Myth of Yi the Archer & the Allegory of Njals Saga]] (s. 49).</ref>,“ segir hann, „því að þeir munu mig aldrei fá sótt meðan eg kem boganum við.“

„Þá skal eg nú,“ segir hún, „muna þér<ref>'''muna þér''': "But her revenge is more grandly artful and hence, strangely, more blameworthy for having no appreciable practical effect; it is pure revenge. There is not a shred of the political or practical in it. It is revenge devoted wholly to the aesthetics of getting even. And because Hallgerd takes special care to remember, the author has his revenge upon her by forgetting her, by dropping her from the story with nary a word of farewell." [[Miller, William Ian. A Conclusion: Justice and Exits]] (pp. 306-7).</ref> kinnhestinn<ref>'''muna þér kinnhestinn''': “The epic threefold repetition, therefore, forms the substructure and it also governs the construction. Three times we find the hair-motif, three times a marriage, and finally Hallgerðr’s attitude and words cause each of the three men to strike her. Each time the blow is a defensive action, and it invariability causes revenge – though in different forms. The hair-motif finally leads to the dramatic climax in Hallgerðr’s behaviour.” [[Bouman, Arie Cornelis. Literature and Myth, the picture of Hallgerðr]] (s. 7).</ref> og hirði eg aldrei<ref>'''hirði eg aldrei''': “Þegar Hallgerður er að hefna kinnhests Gunnars, eru athafnir hennar mótaðar af afleiðingum hinna fyrri kinnhesta. Veit hún, að hún er þá um leið að hefna sín á Þorvaldi, fyrsta bónda sínum? Eða veit hún það ekki? Eða ríkir eitthvert hálfrökkur í vitund hennar?” [[Einar Ól. Sveinsson. Klýtæmestra og Hallgerður]] (s. 18).</ref> hvort þú verð þig lengur eða skemur.“

Gunnar kvað þá:

23. Hver hefir dreyrgra darra

dómreynir til, sóma

niður drepur sveigar Sága,

síns ágætis, mínum.

Öngur skal lítils lengi

liðs ráðandi biðja;

fús verður fagurmjöls dísi

Fenju hönd á venju.

„Hefir hver til síns ágætis nokkuð,“ segir Gunnar, „og skal þig þessa eigi lengi biðja.“<ref>'''og skal þig þessa eigi lengi biðja''': "Gunnar chooses not to overpower her and cut her hair, as we noted before, though that option was available to him. Does that reveal that he too knows her hair does not matter at all? Or did he also realize that she had given him the best gift of all: a way to take no responsibility for his own death, and instead to have history place the blame all on her. His own perfect revenge." [[Miller, William Ian. The Two Thorgeirs and Death of Gunnar: Chapters 67–77]] (s. 143).</ref>

Rannveig mælti: „Illa fer þér og mun þín skömm lengi uppi.“

Gunnar varði sig vel og fræknlega og særir nú aðra átta menn svo stórum sárum að mörgum lá við bana. Gunnar ver sig þar til er hann féll af mæði. Þeir særðu hann mörgum stórum sárum en þó komst hann úr höndum þeim og varði sig þá lengi. En þó kom þar að þeir drápu hann.

Um vörn hans orti Þorkell Elfaraskáld í vísu þessi:<ref>'''vísu þessi''': "Not all ''Íslendingasögur'' (Family Sagas) have verse quotations, but those which have only rarely quote verse as evidence or confirmation. In the main verse quotation is here for the sake of entertainment only (…). In ''Njáls saga'' we have another exceptional case (…). In the latest version of the saga there are in all 24 instances of verse quotation, (…). Two of these instances seem intended as a kind of evidence or confirmation." [[Bjarni Einarsson. On the rôle of verse in saga-literature]] (s. 122).</ref>

24. Spurðu vér hve varðist

vígmóður kjalar slóða

gnýstærandinn geiri

Gunnar, fyrir Kjöl sunnan.

Sóknrýrir vann sára

sextán viður mána

hríðar herðimeiða

hauðurmens en tvo dauða.

Gissur mælti: „Mikinn öldung höfum vér nú að velli lagt og hefir oss erfitt veitt og mun hans vörn uppi meðan landið er byggt.“

Síðan gekk hann til fundar við Rannveigu og mælti: „Viltu veita mönnum vorum tveimur jörð er dauðir eru og séu hér heygðir?“

„Að heldur tveimur að eg mundi veita yður öllum,“ segir hún.

„Vorkunn er það,“ segir hann, „er þú mælir það því að þú hefir mikils misst“ og kvað á að þar skyldi engu ráða og engu spilla. Fóru á braut síðan.

Þá mælti Þorgeir Starkaðarson: „Eigi megum vér vera heima í búum vorum fyrir Sigfússonum nema þú, Gissur, eða Geir sért suður hér nokkura hríð.“

„Þetta mun svo vera,“ segir Gissur og hlutuðu þeir og hlaut Geir eftir að vera.

Síðan fór hann í Odda og settist þar. Hann átti sér son er Hróaldur hét. Hann var laungetinn og hét Bjartey móðir hans og var systir Þorvalds hins veila er veginn var við Hestlæk í Grímsnesi. Hann hrósaði því að hann hefði veitt Gunnari banasár. Hróaldur var með föður sínum. Þorgeir Starkaðarson hrósaði öðru sári að hann hefði Gunnari veitt. Gissur sat heima að Mosfelli.

Víg Gunnars spurðist og mæltist illa fyrir um allar sveitir og var hann mörgum mönnum harmdauði.

==Tilvísanir==

<references />
==Links==

[[Category:Njáls saga]][[Category:Njáls saga. Efnisyfirlit]]
[[Category:All entries]]

Miller, William Ian. A Conclusion: Justice and Exits

2016-06-23T14:26:26Z

Barbora:

* '''Author''': Miller, William Ian
* '''Title''': A Conclusion: Justice and Exits
* '''Published in''': ''Why Is Your Axe Bloody?: A Reading of Njáls Saga''
* '''Place, Publisher''': New York: Oxford University Press
* '''Year''': 2014
* '''Pages''': 301-7
* '''E-text''':
* '''Reference''': Miller, William Ian. ''Why Is Your Axe Bloody?: A Reading of Njáls Saga''. New York: Oxford University Press, 2014.
----
* '''Key words''':

==Annotation==

In this chapter Miller examines the different ways in which characters depart from the saga, with an emphasis on Hallgerðr and Mörðr. Mörðr departs from the saga with dignity, the author not concerned with issues of salvation or damnation. Hallgerðr gets her revenge on Gunnarr and thus must suffer Rannveig‘s damning words, and be forgotten by the author. The author, Miller argues, is concerned in balancing the scales, not necessarily with every character paying their moral debt.

==Lýsing==

==See also==
* [[Miller, William Ian. Why is Your Axe Bloody?]]
* [[Miller, William Ian. Njála’s Unity Problem and the Very Beginning: Chapter 1]]
* [[Miller, William Ian. Marriage Formation and Dissolution: Chapters 2–34]]
* [[Miller, William Ian. Making a Scene: Chapters 34–5, 48]]
* [[Miller, William Ian. Looking Forward: Njal’s Prescience: Chapters 22–3]]
* [[Miller, William Ian. Bergthora vs. Hallgerd, Part I. The Theory: Chapters 35–45]]
* [[Miller, William Ian. Bergthora vs. Hallgerd, Part II: Some Facts]]
* [[Miller, William Ian. Otkel vs. Gunnar: Chapters 46–56]]
* [[Miller, William Ian. Gunnar vs. the Thrihyrning People: Chapters 57–66]]
* [[Miller, William Ian. The Two Thorgeirs and Death of Gunnar: Chapters 67–77]]
* [[Miller, William Ian. Revenge for Gunnar: Chapters 77–81]]
* [[Miller, William Ian. The Atlantic Interlude and Hrapp: Chapters 82–9]]
* [[Miller, William Ian. Setting up Thrain: Chapters 90–2]]
* [[Miller, William Ian. A Tale of Two Hoskulds: Chapters 93–9]]
* [[Miller, William Ian. Conversion and the Genius of the Law: Chapters 100–6]]
* [[Miller, William Ian. Valgard ‘the Wise’ and Hoskuld’s Blood: Chapters 107–16]]
* [[Miller, William Ian. Skarphedin Ascendans, Flosi’s Ninth Nights: Chapters 117–23]]
* [[Miller, William Ian. The Burning: Chapters 124–32]]
* [[Miller, William Ian. Preparation for the Next Althing: Chapters 132–7]]
* [[Miller, William Ian. The Trial of Flosi and the Battle: Chapters 135, 141–5]]
* [[Miller, William Ian. Kari and Friends: Chapters 145–55]]
* [[Miller, William Ian. How Not to End a Saga, Unless...: Chapters 146–59]]

==References==
[[Njála,_077|Chapter 77]]: '''muna þér''': "But her revenge is more grandly artful and hence, strangely, more blameworthy for having no appreciable practical effect; it is pure revenge. There is not a shred of the political or practical in it. It is revenge devoted wholly to the aesthetics of getting even. And because Hallgerd takes special care to remember, the author has his revenge upon her by forgetting her, by droping her from the story with nary a word of farewell." (pp. 306-7).

[[Njála,_129|Chapter 129]]: '''miskunnsamur''': "Nothing obliges God to activate his mercy in the next world because one happens to burn to death in this one. Njal's concern here is not about the afterlife or theological accuracy, but that, no differently from Skarphedin, he wants everyone to play his and her final part upon this stage with dignity and courage." (p. 303).

[[Njála,_145|Chapter 145]]: '''Mörður Valgarðsson''': "Mord, I suspect, lands on his feet, not to dominate but to do all right for himself, because types like him tend to land on their feet, even if they may break a foot from the fall and have to nurse it for a few years. It is rare to find a politically successful person who does not possess the virtue of living to fight another day." (p. 303).

==Links==

* ''Written by:'' Yoav Tirosh
* ''Icelandic/English translation:''

[[Category:Njáls saga]][[Category:Njáls saga:_Articles]][[Category:Authors]][[Category:All entries]]

Njála, 159

2016-06-23T11:45:06Z

Barbora:

{{Njála_TOC}}

==Chapter 159==

'''OF FLOSI AND KARI.'''

Now it is to be told of Kari that the summer after he went down to his ship and sailed south across the sea, and began his pilgrimage in Normandy, and so went south and got absolution and fared back by the western way, and took his ship again in Normandy, and sailed in her north across the sea to Dover in England.

Thence he sailed west, round Wales, and so north, through Scotland's firths, and did not stay his course till he came to Thraswick in Caithness, to master Skeggi's house.

There he gave over the ship of burden to Kolbein and David, and Kolbein sailed in that ship to Norway, but David stayed behind in the Fair Isle.

Kari was that winter in Caithness. In this winter his housewife died out in Iceland.

The next summer Kari busked him for Iceland. Skeggi gave him a ship of burden, and there were eighteen of them on board her.

They were rather late "boun," but still they put to sea, and had a long passage, but at last they made Ingolf's Head. There their ship was dashed all to pieces, but the men's lives were saved. Then, too, a gale of wind came on them.

Now they ask Kari what counsel was to be taken; but he said their best plan was to go to Swinefell and put Flosi's manhood to the proof.

So they went right up to Swinefell in the storm. Flosi was in the sitting-room. He knew Kari as soon as ever he came into the room, and sprang up to meet him, and kissed him, and sate him down in the high seat by his side.

Flosi asked Kari to be there that winter, and Kari took his offer. Then they were atoned with a full atonement. <ref>'''full atonement''': “We see Kári as the final hero, uniting in himself the figures of the heroic individual, Gunnar, and the man of justice and Christianity, Njál, but finding for himself a new solution, and on which involves life, not death.” [[Fox, Denton. Njáls Saga and the Western Literary Tradition]] (p. 309)</ref>

Then Flosi gave away his brother's daughter Hildigunna,<ref>'''Hildigunna''': "The author seems to have trouble figuring out how to end his saga. The marriage of Hildigunn to Kari is improbable and perfunctory, as if he were throwing up his hands in despair at how to bring his story to a close." [[Miller, William Ian. How Not to End a Saga, Unless...: Chapters 146–59]] (p. 294).</ref> whom Hauskuld the priest of Whiteness had had to wife to Kari, and they dwelt first of all at Broadwater.

Men say that the end of Flosi's life was, that he fared abroad, when he had grown old, to seek for timber to build him a hall; and he was in Norway that winter, but the next summer he was late "boun"; and men told him that his ship was not seaworthy.

Flosi said she was quite good enough for an old and deathdoomed man, and bore his goods on shipboard and put out to sea. But of that ship no tidings were ever heard.<ref>'''were ever heard''': “This seems the apposite ending for a character that was never predestined to die as such but was rather obliged to suffer the deaths of all those around him, all for an act that was regretful from the very first, and was compelled to carry the foreknowledge of their deaths through the periodic and protracted revenge sequence.” [[Crocker, Christopher, To Dream is to Bury]] (pp. 289-290).</ref>

These were the children of Kari Solmund's son and Helga Njal's daughter--Thorgerda and Ragneida, Valgerda, and Thord who was burnt in Njal's house. But the children of Hildigunna and Kari, were these, Starkad, and Thord, and Flosi.

The son of Burning-Flosi was Kolbein, who has been the most famous man of any of that stock.

And here we end the STORY of BURNT NJAL.

==References==

<references />

==Kafli 159==

Nú er segja frá Kára að um sumarið eftir fór hann til skips síns og sigldi suður um sjá og hóf upp suðurgöngu sína í Norðmandí og gekk suður og þá lausn og fór aftur hina vestri leið og tók skip sitt í Norðmandí og sigldi norður um sjó til Dofra á Englandi. Þaðan sigldi hann vestur um Bretland og svo norður fyrir Skotlandsfjörðu og létti eigi fyrr ferð sinni en hann kom í Þrasvík á Katanesi til Skeggja bónda. Fékk hann þá þeim Kolbeini og Davíði byrðinginn. Sigldi Kolbeinn þessu skipi til Noregs en Davíður var eftir í Friðarey. Kári var þenna vetur á Katanesi. Á þessum vetri andaðist húsfreyja hans á Íslandi.

Um sumarið eftir bjóst Kári til Íslands. Skeggi fékk honum byrðing. Voru þeir þar á átján. Þeir urðu heldur síðbúnir og sigldu þó í haf og höfðu langa útivist. En um síðir tóku þeir Ingólfshöfða og brutu þar skipið allt í spón. Þar varð mannbjörg. Þá gerði og á hríðveður. Spyrja þeir nú Kára hvað nú skal til ráða taka en hann sagði það ráð að fara til Svínafells og reyna þegnskap Flosa. Gengu þeir nú heim til Svínafells í hríðinni.

Flosi var í stofu. Hann kenndi Kára er hann kom í stofuna og spratt upp í móti honum og minntist til hans og setti hann í hásæti hjá sér. Flosi bauð Kára að vera þar um veturinn. Kári þá það. Sættust þeir þá heilum sáttum. <ref>'''heilum sáttum.''': “We see Kári as the final hero, uniting in himself the figures of the heroic individual, Gunnar, and the man of justice and Christianity, Njál, but finding for himself a new solution, and on which involves life, not death.” [[Fox, Denton. Njáls Saga and the Western Literary Tradition]] (p. 309)</ref> Flosi gifti þá Kára Hildigunni<ref>'''Hildigunni ''': "The author seems to have trouble figuring out how to end his saga. The marriage of Hildigunn to Kari is improbable and perfunctory, as if he were throwing up his hands in despair at how to bring his story to a close." [[Miller, William Ian. How Not to End a Saga, Unless...: Chapters 146–59]] (s. 294).</ref> bróðurdóttur sína er Höskuldur Hvítanesgoði hafði átta. Bjuggu þau þá fyrst að Breiðá.

Það segja menn að þau yrðu ævilok Flosa að hann færi utan þá er hann var orðinn gamall að sækja sér skálavið og var hann í Noregi þann vetur. En um sumarið var hann síðbúinn. Menn ræddu um að vant væri skip hans. Flosi sagði vera ærið gott gömlum og feigum og sté á skip og lét í haf. Og hefir til þess skips aldrei spurst síðan.<ref>'''aldrei spurst síðan''': “This seems the apposite ending for a character that was never predestined to die as such but was rather obliged to suffer the deaths of all those around him, all for an act that was regretful from the very first, and was compelled to carry the foreknowledge of their deaths through the periodic and protracted revenge sequence.” [[Crocker, Christopher, To Dream is to Bury]] (s. 289-290).</ref>

Þessi voru börn þeirra Kára Sölmundarsonar og Helgu Njálsdóttur: Þorgerður og Ragneiður, Valgerður og Þórður er inni brann. En börn þeirra Hildigunnar og Kára voru þeir Starkaður og Þórður og Flosi. Son Brennu-Flosa var Kolbeinn er ágætastur maður hefir verið einnhver í þeirri ætt.

Og lúkum vér þar Brennu-Njálssögu.

==Tilvísanir==

<references />
==Links==

[[Category:Njáls saga]][[Category:Njáls saga. Efnisyfirlit]]
[[Category:All entries]]

Njála, 155

2016-06-23T11:41:17Z

Barbora:

{{Njála_TOC}}

==Chapter 155==

'''GUNNAR LAMBI'S SON'S SLAYING.'''

Just at that very time Kari and Kolbein and David the White came to Hrossey unawares to all men. They went straightway up on land, but a few men watched their ship.

Kari and his fellows went straight to the earl's homestead, and came to the hall about drinking time.

It so happened that just then Gunnar was telling the story<ref>'''telling the story''': "But the key point is that Kari's mission is no longer about avenging his son, but about repressing alternate versions of the saga." [[Miller, William Ian. How Not to End a Saga, Unless...: Chapters 146–59]] (p. 298).</ref> of the burning,<ref>'''Gunnar was telling the story of the burning''': "Eins og Einari Ólafi og öðrum mönnum var ljóst, þá virðist Njáluhöfundur hafa stuzt við Selsbana þátt í Ólafs sögu helga, þegar lýst er brennusögu Gunnars Lambasonar einn jóladag úti í Orkneyjum." [[Hermann Pálsson. Eftir Njálsbrennu]] (p. 50)</ref> but they were listening to him meanwhile outside. This was on Yule-day itself.

Now King Sigtrygg asked, "How did Skarphedinn bear the burning?"

"Well at first for a long time," said Gunnar, "but still the end of it was that he wept." And so he went on giving an unfair leaning in his story, but every now and then he laughed out loud.

Kari could not stand this, and then he ran in with his sword drawn, and sang this song:

"Men of might, in battle eager,
Boast of burning Njal's abode,
Have the Princes heard how sturdy
Seahorse racers sought revenge?
Hath not since, on foemen holding
High the shield's broad orb aloft,
All that wrong been fully wroken?
Raw flesh ravens got to tear."

So he ran in up the hall, and smote Gunnar Lambi's son on the neck with such a sharp blow, that his head spun off on to the board before the king and the earls, and the board was all one gore of blood, and the earl's clothing too.

Earl Sigurd knew the man that had done the deed, and called out, "Seize Kari and kill him."

Kari had been one of Earl Sigurd's bodyguard, and he was of all men most beloved by his friends; and no man stood up a whit more for the earl's speech.

"Many would say, Lord," said Kari, "that I have done this deed on your behalf, to avenge your henchman."

Then Flosi said, "Kari hath not done this without a cause; he is in no atonement with us, and he only did what he had a right to do."

So Kari walked away, and there was no hue and cry after him. Kari fared to his ship, and his fellows with him. The weather was then good, and they sailed off at once south to Caithness, and went on shore at Thraswick to the house of a worthy man whose name was Skeggi, and with him they stayed a very long while.

Those behind in the Orkneys cleansed the board, and bore out the dead man.

The earl was told that they had set sail south for Scotland, and King Sigtrygg said, "This was a mighty bold fellow, who dealt his stroke so stoutly, and never thought twice about it!"

Then Earl Sigurd answered, "There is no man like Kari for dash and daring."

Now Flosi undertook to tell the story of the burning, and he was fair to all; and therefore what he said was believed.

Then King Sigtrygg stirred in his business with Earl Sigurd, and bade him go to the war with him against King Brian.

The earl was long steadfast, but the end of it was that he let the king have his way, but said he must have his mother's hand for his help, and be king in Ireland, if they slew Brian. But all his men besought Earl Sigurd not to go into the war, but it was all no good.

So they parted on the understanding that Earl Sigurd gave his word to go; but King Sigtrygg promised him his mother and the kingdom.

It was so settled that Earl Sigurd was to come with all his host to Dublin by Palm Sunday.

Then King Sigtrygg fared south to Ireland, and told his mother Kormlada that the earl had undertaken to come, and also what he had pledged himself to grant him.

She showed herself well pleased at that, but said they must gather greater force still.

Sigtrygg asked whence this was to be looked for?

She said there were two vikings lying off the west of Man; and that they had thirty ships, and, she went on, "They are men of such hardihood that nothing can withstand them. The one's name is Ospak, and the other's Brodir. Thou shalt fare to find them, and spare nothing to get them into thy quarrel, whatever price they ask."

Now King Sigtrygg fares and seeks the vikings, and found them lying outside off Man; King Sigtrygg brings forward his errand at once, but Brodir shrank from helping him until he, King Sigtrygg, promised him the kingdom and his mother, and they were to keep this such a secret that Earl Sigurd should know nothing about it; Brodir too was to come to Dublin on Palm Sunday.

So King Sigtrygg fared home to his mother, and told her how things stood.

After that those brothers, Ospak and Brodir, talked together, and then Brodir told Ospak all that he and Sigtrygg had spoken of, and bade him fare to battle with him against King Brian, and said he set much store on his going.

But Ospak said he would not fight against so good a king.

Then they were both wroth, and sundered their band at once. Ospak had ten ships and Brodir twenty.

Ospak was a heathen, and the wisest of all men. He laid his ships inside in a sound, but Brodir lay outside him.

Brodir had been a Christian man and a mass-deacon by consecration, but he had thrown off his faith and become God's dastard, and now worshipped heathen fiends, and he was of all men most skilled in sorcery. He had that coat of mail on which no steel would bite. He was both tall and strong, and had such long locks that he tucked them under his belt. His hair was black.

==References==

<references />

==Kafli 155==

Í þenna tíma komu þeir Kári og Kolbeinn og Davíður hvíti til Hrosseyjar öllum á óvart. Gengu þeir þegar upp á land en fáir menn gættu skips. Kári og þeir félagar gengu þegar til jarlsbæjarins og komu að höllinni um drykkju. Bar það saman og þá var Gunnar að að segja söguna<ref>'''að segja söguna''': "But the key point is that Kari's mission is no longer about avenging his son, but about repressing alternate versions of the saga." [[Miller, William Ian. How Not to End a Saga, Unless...: Chapters 146–59]] (s. 298).</ref> <ref>'''þá var Gunnar að að segja söguna''': "Eins og Einari Ólafi og öðrum mönnum var ljóst, þá virðist Njáluhöfundur hafa stuzt við Selsbana þátt í Ólafs sögu helga, þegar lýst er brennusögu Gunnars Lambasonar einn jóladag úti í Orkneyjum." [[Hermann Pálsson. Eftir Njálsbrennu]] (s. 50)</ref>
en þeir hlýddu til á meðan úti. Þetta var jóladaginn sjálfan.

Sigtryggur konungur spurði: „Hversu þoldi Skarphéðinn í brennunni?“

„Vel fyrst lengi,“ sagði Gunnar, „en þó lauk svo að hann grét.“

Og um allar sagnir hallaði hann mjög til en ló víða frá.

Kári stóðst þetta eigi. Hljóp hann þá inn með brugðnu sverðinu og kvað vísu þessa:

47. Hrósa hildar fúsir,

hvað hafa til fregið skatnar

hve, ráfáka, rákum

rennendur? Níals brennu.

Varðat veiti-Njörðum

víðeims að það síðan,

hrátt gat hrafn að slíta

hold, slælega goldið.

Þá hljóp hann innar eftir höllinni og hjó á hálsinn Gunnari Lambasyni og svo snart að höfuðið fauk upp á borðið fyrir konunginn og jarlana.

Sigurður jarl kenndi manninn þann er vegið hafði vígið og mælti: „Takið þér Kára og drepið hann.“

Kári hafði verið hirðmaður Sigurðar jarls og var allra manna vinsælastur og stóð engi upp að heldur þótt jarl ræddi um.

Kári mælti: „Það munu margir mæla, herra, að eg hafi þetta fyrir yður unnið að hefna hirðmanns yðvars.“

Flosi mælti: „Ekki gerði Kári þetta um sakleysi því að hann er í engum sættum við oss. Gerði hann það að sem hann átti.“

Kári gekk í braut og varð ekki eftir honum gengið. Fór Kári til skips síns og þeir félagar, var þá veður gott og sigldu þegar suður til Kataness og fóru upp í Þrasvík til göfugs manns er Skeggi hét og var með honum mjög lengi.

Þeir í Orkneyjum hreinsuðu borðin og báru út hinn dauða. Jarli var sagt að þeir hefðu siglt suður til Skotlands.

Sigtryggur konungur mælti: „Þessi var herðimaður mikill fyrir sér er svo rösklega vann að og sást ekki fyrir.“

Sigurður jarl svaraði: „Engum manni er Kári líkur í hvatleik sínum.“

Flosi tók nú til að segja söguna frá brennunni. Bar hann öllum vel og var því trúað.

Sigtryggur konungur vakti þá til um erindi sitt við Sigurð jarl og bað hann fara til orustu með sér í móti Bríani konungi. Jarl var lengi erfiður en kom svo að hann gerði kost á. Mælti hann það til að eiga móður hans og vera konungur á Írlandi ef þeir felldu Brían. En allir löttu Sigurð jarl í að ganga og týði ekki. Skildu þeir að því að Sigurður jarl hét ferðinni en Sigtryggur konungur hét honum móður sinni og konungdómi. Var svo mælt að Sigurður jarl skyldi kominn með her sinn allan til Dyflinnar að pálmsunnudegi.

Fór Sigtryggur konungur þá suður til Írlands og sagði Kormlöðu móður sinni að jarl hafði í gengið og svo hvað hann hafði til unnið. Hún lét vel yfir því en kvað þau þó skyldu draga að meira lið. Sigtryggur spurði hvaðan þess væri að von.

Hún sagði að víkingar tveir lágu úti fyrir vestan Mön og höfðu þrjá tigu skipa „og svo harðfengir að ekki stendur við. Heitir annar Óspakur en annar Bróðir. Þú skalt fara til móts við þá og láta ekki að skorta að koma þeim í með þér hvað sem þeir mæla til.“

Sigtryggur konungur fer nú og leitar víkinganna og fann þá fyrir utan Mön. Ber Sigtryggur konungur þegar upp erindi sitt en Bróðir skarst undan allt til þess er Sigtryggur konungur hét honum konungdómi og móður sinni. Og skyldi þetta fara svo hljótt að Sigurður jarl yrði eigi vís. Hann skyldi og koma pálmsunnudag til Dyflinnar. Sigtryggur konungur fór heim til móður sinnar og sagði henni hvar þá var komið.

Eftir þetta talast þeir við Óspakur og Bróðir. Sagði þá Bróðir Óspaki alla viðræðu þeirra Sigtryggs og bað hann fara til bardaga með sér í móti Bríani konungi og kvað sér mikið við liggja. Óspakur kvaðst eigi vilja berjast í móti svo góðum konungi. Urðu þeir þá báðir reiðir og skiptu þegar liði sínu. Hafði Óspakur tíu skip en Bróðir tuttugu. Óspakur var heiðinn og allra manna vitrastur. Hann lagði skip sín inn á sundið er Bróðir lá fyrir utan. Bróðir hafði verið maður kristinn og messudjákn að vígslu en hann hafði kastað trú sinni og gerðist guðníðingur og blótaði nú heiðnar vættir og var allra manna fjölkunnigastur. Hann hafði herbúnað þann er eigi bitu járn. Hann var bæði mikill og sterkur og hafði hár svo mikið að hann drap undir belti sér. Það var svart.

==Tilvísanir==

<references />
==Links==

[[Category:Njáls saga]][[Category:Njáls saga. Efnisyfirlit]]
[[Category:All entries]]

Miller, William Ian. How Not to End a Saga, Unless...: Chapters 146–59

2016-06-23T11:38:47Z

Barbora: /* References */

* '''Author''': Miller, William Ian
* '''Title''': How Not to End a Saga, Unless...: Chapters 146–59
* '''Published in''': ''Why Is Your Axe Bloody?: A Reading of Njáls Saga''
* '''Place, Publisher''': New York: Oxford University Press
* '''Year''': 2014
* '''Pages''': 294-300
* '''E-text''':
* '''Reference''': Miller, William Ian. ''Why Is Your Axe Bloody?: A Reading of Njáls Saga''. New York: Oxford University Press, 2014.
----
* '''Key words''':

==Annotation==

This chapter attempts to deal with what Miller sees as an unsatisfying ending to the masterful Njáls saga. He suggests several solutions for the saga’s protracted ending; the first being an excuse to insert Þorsteinn Hallsson‘s witty shoe-tying line into the saga; the second being that the final scenes, heavily influenced by Christian motifs, have a palinodic, or renunciatory function; Miller‘s final explanation, influenced by an M.A. student of his, suggests that the final killings are meant to eradicate negative retellings of the burnings. Miller finally dismisses this explanation as well since it does not explain what he sees as the bad match between Kári and Hildigunnr, and states that perhaps the author simply did not know how to conclude his own saga.
==Lýsing==

==See also==
* [[Miller, William Ian. Why is Your Axe Bloody?]]
* [[Miller, William Ian. Njála’s Unity Problem and the Very Beginning: Chapter 1]]
* [[Miller, William Ian. Marriage Formation and Dissolution: Chapters 2–34]]
* [[Miller, William Ian. Making a Scene: Chapters 34–5, 48]]
* [[Miller, William Ian. Looking Forward: Njal’s Prescience: Chapters 22–3]]
* [[Miller, William Ian. Bergthora vs. Hallgerd, Part I. The Theory: Chapters 35–45]]
* [[Miller, William Ian. Bergthora vs. Hallgerd, Part II: Some Facts]]
* [[Miller, William Ian. Otkel vs. Gunnar: Chapters 46–56]]
* [[Miller, William Ian. Gunnar vs. the Thrihyrning People: Chapters 57–66]]
* [[Miller, William Ian. The Two Thorgeirs and Death of Gunnar: Chapters 67–77]]
* [[Miller, William Ian. Revenge for Gunnar: Chapters 77–81]]
* [[Miller, William Ian. The Atlantic Interlude and Hrapp: Chapters 82–9]]
* [[Miller, William Ian. Setting up Thrain: Chapters 90–2]]
* [[Miller, William Ian. A Tale of Two Hoskulds: Chapters 93–9]]
* [[Miller, William Ian. Conversion and the Genius of the Law: Chapters 100–6]]
* [[Miller, William Ian. Valgard ‘the Wise’ and Hoskuld’s Blood: Chapters 107–16]]
* [[Miller, William Ian. Skarphedin Ascendans, Flosi’s Ninth Nights: Chapters 117–23]]
* [[Miller, William Ian. The Burning: Chapters 124–32]]
* [[Miller, William Ian. Preparation for the Next Althing: Chapters 132–7]]
* [[Miller, William Ian. The Trial of Flosi and the Battle: Chapters 135, 141–5]]
* [[Miller, William Ian. Kari and Friends: Chapters 145–55]]
* [[Miller, William Ian. A Conclusion: Justice and Exits]]

==References==
[[Njála,_155|Chapter 155]]: '''að segja söguna''': "But the key point is that Kari's mission is no longer about avenging his son, but about repressing alternate versions of the saga." (p. 298).

[[Njála,_159|Chapter 159]]: '''Hildigunni ''': "The author seems to have trouble figuring out how to end his saga. The marriage of Hildigunn to Kari is improbable and perfunctory, as if he were throwing up his hands in despair at how to bring his story to a close." (p. 294).

==Links==

* ''Written by:'' Yoav Tirosh
* ''Icelandic/English translation:''

[[Category:Njáls saga]][[Category:Njáls saga:_Articles]][[Category:Authors]][[Category:All entries]]

Njála, 145

2016-06-22T16:38:08Z

Barbora:

{{Njála_TOC}}

==Chapter 145==

'''BATTLE AT THE ALTHING.'''

Now Snorri the Priest hears how the causes stood, and then he begins to draw up his men in arry below "the Great Rift," between it and Hadbooth, and laid down beforehand to his men how they were to behave.

Now the messenger comes to Thorhall Asgrim's son, and tells him how things stood, and how Mord Valgard's son and his friends would all be made outlaws, and the suits for manslaughter be brought to naught.

But when he heard that, he was so shocked at it that he could not utter a word. He jumped up then from his bed, and clutched with both hands his spear, Skarphedinn's gift, and drove it through his foot; then flesh clung to the spear, and the eye of the boil too, for he had cut it clean out of the foot, but a torrent of blood and matter poured out, so that it fell in a stream along the floor. Now he went out of the booth unhalting, and walked so hard that the messenger could not keep up with him, and so he goes until he came to the Fifth Court. There he met Grim the Red, Flosi's kinsman, and as soon as ever they met, Thorhall thrust at him with the spear,<ref>'''Thorhall thrust at him with the spear''': "That was the first killing of the battle, the act of the best lawyer in Iceland. The symbolism is as obvious as out author is likely to make it. But the law has failed in the trail of the Burners not because the problem is one with the law, or because the law is corrupt, or because the law is stupid, but because the problem is political and institutional (or more precisely the absence of institutions) more than it is legal." [[Miller, William Ian. The Trial of Flosi and the Battle: Chapters 135, 141–5]] (p. 264).</ref> and smote him on the shield and clove it in twain, but the spear passed right through him, so that the point came out between his shoulders. Thorhall cast him off his spear.

Then Kari Solmund's son caught sight of that, and said to Asgrim, "Here, now, is come Thorhall thy son, and has straightway slain a man, and this is a great shame, if he alone shall have the heart to avenge the burning."

"That shall not be," says Asgrim, "but let us turn on them now."

Then there was a mighty cry all over the host, and then they shouted their war-cries.

Flosi and his friends then turned against their foes, and both sides egged on their men fast.

Kari Solmund's son turned now thither where Ami Kol's son and Hallbjorn the Strong were in front, and as soon as ever Hallbjorn saw Kari, he made a blow at him, and aimed at his leg, but Kari leapt up into the air, and Hallbjorn missed him. Kari turned on Arni Kol's son and cut at him, and smote him on the shoulder, and cut asunder the shoulder blade and collar-bone, and the blow went right down into his breast, and Ami fell down dead at once to earth.

After that he hewed at Hallbjorn and caught him on the shield, and the blow passed through the shield, and so down and cut off his great toe. Holmstein hurled a spear at Kari, but he caught it in the air, and sent it back, and it was a man's death in Flosi's band.

Thorgeir Craggeir came up to where Hallbjorn the Strong was in front, and Thorgeir made such a spear-thrust at him with his left hand that Hallbjorn fell before it, and had hard work to get on his feet again, and turned away from the fight there and then. Then Thorgeir met Thorwalld Kettle Rumble's son, and hewed at him at once with the axe, "the ogress of war," which Skarphedinn had owned. Thorwalld threw his shield before him, and Thorgeir hewed the shield and cleft it from top to bottom, but the upper horn of the axe made its way into his breast, and passed into his trunk, and Thorwalld fell and was dead at once.

Now it must be told how Asgrim Ellidagrim's son, and Thorhall his son, Hjallti Skeggi's son, and Gizur the White, made an onslaught where Flosi and the sons of Sigfus and the other burners were;--then there was a very hard fight, and the end of it was that they pressed on so hard, that Flosi and his men gave way before them. Gudmund the Powerful, and Mord Valgard's son, and Thorgeir Craggeir, made their onslaught where the Axefirthers and Eastfirthers, and the men of Reykdale stood, and there too there was a very hard fight.

Kari Solmund's son came up where Bjarni Broddhelgi's son had the lead. Kari caught up a spear and thrust at him, and the blow fell on his shield. Bjarni slipped the shield on one side of him, else it had gone straight through him. Then he cut at Kari and aimed at his leg, but Kari drew back his leg and turned short round on his heel, and Bjarni missed him. Kari cut at once at him, and then a man ran forward and threw his shield before Bjarni. Kari cleft the shield in twain, and the point of the sword caught his thigh, and ripped up the whole leg down to the ankle. That man fell there and then, and was ever after a cripple so long as he lived.

Then Kari clutched his spear with both hands, and turned on Bjarni and thrust at him; he saw he had no other chance but to throw himself down sidelong away from the blow, but as soon as ever Bjarni found his feet, away he fell back out of the fight.

Thorgeir Craggeir and Gizur the White fell on there where Holmstein the son of Bersi the Wise, and Thorkel Geiti's son were leaders, and the end of the struggle was, that Holmstein and Thorkel gave way, and then arose a mighty hooting after them from the men of Gudmund the Powerful.

Thorwalld Tjorfi's son of Lightwater got a great wound, he was shot in the forearm, and men thought that Halldor Gudmund the Powerful's son had hurled the spear, but he bore that wound about with him all his life long, and got no atonement for it.

Now there was a mighty throng. But though we here tell of some of the deeds that were done, still there are far many more of which men have handed down no stories.

Flosi had told them that they should make for the stronghold in the Great Rift if they were worsted, "For there," said he, "they will only be able to attack us on one side." But the band which Hall of the Side and his son Ljot led, had fallen away out of the fight before the onslaught of that father and son, Asgrim and Thorhall. They turned down east of Axewater, and Hall said, "This is a sad state of things when the whole host of men at the Thing fight, and I would, kinsman Ljot, that we begged us help even though that be brought against us by some men, and that we part them. Thou shalt wait for me at the foot of the bridge, and I will go to the booths and beg for help."

"If I see," said Ljot, "that Flosi and his men need help from our men, then I will at once run up and aid them."

"Thou wilt do in that as thou pleasest," says Hall, "but I pray thee to wait for me here."

Now flight breaks out in Flosi's band, and they all fly west across Axewater; but Asgrim and Gizur the White went after them and all their host. Flosi and his men turned down between the river and the Outwork booth. Snorri the Priest had drawn up his men there in array, so thick that they could not pass that way, and Snorri the Priest called out then to Flosi, "Why fare ye in such haste, or who chase you?"

"Thou askest not this," answered Flosi, "because thou dost not know it already; but whose fault is it that we cannot get to the stronghold in the Great Rift?"

"It is not my fault," says Snorri, "but it is quite true that I know whose fault it is, and I will tell thee if thou wilt; it is the fault of Thorwalld Cropbeard and Kol."

They were both then dead, but they had been the worst men in all Flosi's band.

Again Snorri said to his men, "Now do both, cut at them and thrust at them, and drive them away hence, they will then hold out but a short while here, if the others attack them from below; but then ye shall not go after them, but let both sides shift for themselves."

The son of Skapti Thorod's son was Thorstein gapemouth, as was written before, he was in the battle with Gudmund the Powerful, his father-in-law, and as soon as Skapti knew that, he went to the booth of Snorri the Priest, and meant to beg for help to part them; but just before he had got as far as the door of Snorri's booth, there the battle was hottest of all. Asgrim and his friends, and his men were just coming up thither, and then Thorhall said to his father Asgrim, "See there now is Skapti Thorod's son, father."

"I see him kinsman," said Asgrim, and then he shot a spear at Skapti, and struck him just below where the calf was fattest, and so through both his legs. Skapti fell at the blow, and could not get up again, and the only counsel they could take who were by, was to drag Skapti flat on his face into the booth of a turf- cutter.

Then Asgrim and his men came up so fast that Flosi and his men gave way before them south along the river to the booths of the men of Modruvale. There there was a man outside one booth whose name was Solvi; he was boiling broth in a great kettle, and had just then taken the meat out, and the broth was boiling as hotly as it could.

Solvi cast his eyes on the Eastfirthers as they fled, and they were then just over against him, and then he said, "Can all these cowards who fly here be Eastfirthers, and yet Thorkel Geiti's son, he ran by as fast as any one of them, and very great lies have been told about him when men say that he is all heart, but now no one ran faster than he."

Hallbjorn the Strong was near by then, and said, "Thou shalt not have it to say that we are all cowards."

And with that he caught hold of him, and lifted him up aloft, and thrust him head down into the broth-kettle. Solvi died at once; but then a rush was made at Hallbjorn himself, and he had to turn and fly.

Flosi threw a spear at Bruni Haflidi's son, and caught him at the waist, and that was his bane; he was one of Gudmund the Powerful's band.

Thorstein Hlenni's son took the spear out of the wound, and hurled it back at Flosi, and hit him on the leg, and he got a great wound and fell; he rose up again at once.

Then they passed on to the Waterfirthers' booth, and then Hall and Ljot came from the east across the river, with all their band; but just when they came to the lava, a spear was hurled out of the band of Gudmund the Powerful, and it struck Ljot in the middle, and he fell down dead at once; and it was never known surely who had done that manslaughter.

Flosi and his men turned up round the Waterfirther's booth, and then Thorgeir Craggeir said to Kari Solmund's son, "Look, yonder now is Eyjolf Bolverk's son, if thou hast a mind to pay him off for the ring."

"That I ween is not far from my mind," says Kari, and snatched a spear from a man, and hurled it at Eyjolf, and it struck him in the waist, and went through him, and Eyjolf then fell dead to earth.

Then there was a little lull in the battle, and then Snorri the Priest came up with his band, and Skapti was there in his company, and they ran in between them, and so they could not get at one another to fight.

Then Hall threw in his people with theirs, and was for parting them there and then, and so a truce was set, and was to be kept throughout the Thing, and then the bodies were laid out and borne to the church, and the wounds of those men were bound up who were hurt.

The day after men went to the Hill of Laws. Then Han of the Side stood up and asked for a hearing, and got it at once; and he spoke thus, "Here there have been hard happenings in lawsuits and loss of life at the Thing, and now I will show again that I am little-hearted, for I will now ask Asgrim and the others who take the lead in these suits, that they grant us an atonement on even terms;" and so he goes on with many fair words.

Kari Solmund's son said, "Though all others take an atonement in their quarrels, yet will I take no atonement in my quarrel; for ye will wish to weigh these manslayings against the burning, and we cannot bear that."

In the same way spoke Thorgeir Craggeir.

Then Skapti Thorod's son stood up and said, "Better had it been for thee, Kari, not to have run away<ref>'''not to have run away''': "Kari is not at ease over surviving the Burning. He was not only outmanned by Skarphedin (who isn't?), as we saw, but also tellingly by his little boy Thord, who chose not to flee the flames, … . That it is not overreading to suggest that Kari might be motivated to overkill in order to kill his shame (or in modern jargon, his 'survivor's guilt') is that others accuse him of flight and cowardice." [[Miller, William Ian. Kari and Friends: Chapters 145–55]] (p. 288).</ref> from thy father-in-law and thy brothers-in-law, than now to sneak out of this atonement."

Then Kari sang these verses:

"Warrior wight that weapon wieldest
Spare thy speering why we fled,
Oft for less falls hail of battle,
Forth we fled to wreak revenge;
Who was he, fainthearted foeman,
Who, when tongues of steel sung high,
Stole beneath the booth for shelter,
While his beard blushed red for shame?

"Many fetters Skapti fettered
When the men, the Gods of fight,
From the fray fared all unwilling
Where the skald scarce held his shield;
Then the suttlers dragged the lawyer
Stout in scolding to their booth,
Laid him low amongst the riffraff,
How his heart then quaked for fear.

"Men who skim the main on sea stag
Well in this ye showed your sense
Making game about the Burning,
Mocking Helgi, Grim, and Njal;
Now the moor round rocky Swinestye (1),
As men run and shake their shields,
With another grunt shall rattle
When this Thing is past and gone."

Then there was great laughter. Snorri the Priest smiled and sang this between his teeth, but so that many heard:

"Skill hath Skapti us to tell
Whether Asgrim's shaft flew well;
Holmstein hurried swift to flight,
Thorstein turned him soon to fight."

Now men burst out in great fits of laughter.

Then Hall of the Side said, "All men know what a grief I have suffered in the loss of my son Ljot; many will think that he would be valued dearest of all those men who have fallen here; but I will do this for the sake of an atonement--I will put no price on my son, and yet will come forward and grant both pledges and peace to those who are my adversaries. I beg thee, Snorri the Priest, and other of the best men, to bring this about, that there may be an atonement between us."

Now he sits him down, and a great hum in his favour followed, and all praised his gentleness and goodwill.

Then Snorri the Priest stood up and made a long and clever speech, and begged Asgrim and the others who took the lead in the quarrel to look towards an atonement.

Then Asgrim said, "I made up my mind when Flosi made an inroad on my house that I would never be atoned with him; but now Snorri the Priest, I will take an atonement from him for thy word's sake and other of our friends."

In the same way spoke Thorleif Crow and Thorgrim the Big, that they were willing to be atoned, and they urged in every way their brother Thorgeir Craggeir to take an atonement also; but he hung back, and says he would never part from Kari.

Then Gizur the White said, "Now Flosi must see that he must make his choice, whether he will be atoned on the understanding that some will be out of the atonement."

Flosi says he will take that atonement; "And methinks it is so much the better," he says, "that I have fewer good men and true against me."

Then Gudmund the Powerful said, "I will offer to handsel peace on my behalf for the slayings that have happened here at the Thing, on the understanding that the suit for the burning is not to fall to the ground."

In the same way spoke Gizur the White and Hjallti Skeggi's son, Asgrim Ellidagrim's son and Mord Valgard's son.

In this way the atonement came about, and then hands were shaken on it, and twelve men were to utter the award; and Snorri the Priest was the chief man in the award, and others with him. Then the manslaughters were set off the one against the other, and those men who were over and above were paid for in fines. They also made an award in the suit about the burning.

Njal was to be atoned for with a triple fine,<ref>'''fine''': "Sokat számított az áldozat tekintélye és megbecsültsége. Ezt tükrözi a Brennu-Njáls saga egyik legfontosabb mozzanata, a gyújtogatók elleni per." [[Gyönki, Viktória. Váltságfizetés a 10-11. századi Izlandon két nemzetségi sagában]] (p.30) </ref> and Bergthora with two. The slaying of Skarphedinn was to be set off against that of Hauskuld the Whiteness Priest. Both Grim and Helgi were to be paid for with double fines; and one full man-fine should be paid for each of those who had been burnt in the house.

No atonement was taken for the slaying of Thord Kari's son.

It was also in the award that Flosi and all the burners should go abroad into banishment, and none of them was to sail the same summer unless he chose; but if he did not sail abroad by the time that three winters were spent, then he and all the burners were to become thorough outlaws. And it was also said that their outlawry might be proclaimed either at the Harvest-Thing or Spring-Thing, whichever men chose; and Flosi was to stay abroad three winters.

As for Gunnar Lambi's son, and Grani Gunnar's son, Glum Hilldir's son, and Kol Thorstein's son, they were never to be allowed to come back.

Then Flosi was asked if he would wish to have a price put upon his wound, but he said he would not take bribes for his hurt.

Eyjolf Bolverk's son had no fine awarded for him, for his unfairness and wrongfulness.

And now this settlement and atonement was handselled and was well kept afterwards.

Asgrim and his friends gave Snorri the priest good gifts, and he had great honour from these suits.

Skapti got a fine for his hurt.

Gizur the White, and Hjallti Skeggi's son, and Asgrim Ellidagrim's son, asked Gudmund the Powerful to come and see them at home. He accepted the bidding, and each of them gave him a gold ring.

Now Gudmund rides home north and had praise from every man for the part he had taken in these quarrels.

Thorgeir Craggeir asked Kari to go along with him, but yet first of all they rode with Gudmund right up to the fells north. Kari gave Gudmund a golden brooch, but Thorgeir gave him a silver belt, and each was the greatest treasure. So they parted with the utmost friendship, and Gudmund is out of this story.

Kari and Thorgeir rode south from the fell, and down to the Rapes (1), and so to Thurso-water.

Flosi, and the burners along with him, rode east to Fleetlithe, and he allowed the sons of Sigfus to settle their affairs at home. Then Flosi heard that Thorgeir and Kari had ridden north with Gudmund the Powerful, and so the burners thought that Kari and his friend must mean to stay in the north country; and then the sons of Sigfus asked leave to go east under Eyjafell to get in their money, for they had money out on call at Headbrink. Flosi gave them leave to do that, but still bade them be ware of themselves, and be as short a time about it as they could.

Then Flosi rode up by Godaland, and so north of Eyjafell Jokul, and did not draw bridle before he came home east to Swinefell.

Now it must be said that Hall of the Side had suffered his son to fall without a fine, and did that for the sake of an atonement, but then the whole host of men at the Thing agreed to pay a fine for him, and the money so paid was not less than eight hundred in silver, but that was four times the price of a man; but all the others who had been with Flosi got no fines paid for their hurts, and were very ill pleased at it.

The sons of Sigfus stayed at home two nights, but the third day they rode east to Raufarfell, and were there the night. They were fifteen together, and had not the least fear for themselves. They rode thence late, and meant to reach Headbrink about even. They baited their horses in Carlinedale, and then a great slumber came over them.

ENDNOTES:

(1) "Swinestye," ironically for Swinefell, where Flosi lived. (2) This is the English equivalent for the Icelandic Hrep, a district. It still lingers in "the Rape of Bramber," and other districts in Sussex and the southeast.

==References==

<references />

==Kafli 145==

Snorri goði spyr nú hvar komið er málunum. Tekur hann þá að fylkja liði sínu fyrir neðan Almannagjá millum og Hlaðbúðar og sagði fyrir áður sínum mönnum hvað þeir skyldu að gera.

Sendimaðurinn kemur nú til Þórhalls Ásgrímssonar og segir honum hvar þá var komið að þeir Mörður Valgarðsson mundu sekir gervir allir en eytt vígsmálunum. En er hann heyrði þetta brá honum svo við að hann mátti eigi orði upp koma. Hann spratt þá upp úr rúminu og þreif tveim höndum spjótið Skarphéðinsnaut og rak í gegnum fótinn á sér. Var þar á holdið og kveisunaglinn á spjótinu því að hann skar út úr fætinum en blóðfossinn fellur og vogföllin svo að lækur féll eftir gólfinu. Hann gekk nú út úr búðinni óhaltur og fór svo hart að sendimaðurinn fékk ekki fylgt honum. Fer hann nú þar til er hann kemur til fimmtardómsins. Þar mætti hann Grími hinum rauða frænda Flosa og jafnskjótt sem þeir fundust lagði Þórhallur til hans spjótinu<ref>'''lagði Þórhallur til hans spjótinu''': "That was the first killing of the battle, the act of the best lawyer in Iceland. The symbolism is as obvious as out author is likely to make it. But the law has failed in the trail of the Burners not because the problem is one with the law, or because the law is corrupt, or because the law is stupid, but because the problem is political and institutional (or more precisely the absence of institutions) more than it is legal." [[Miller, William Ian. The Trial of Flosi and the Battle: Chapters 135, 141–5]] (s. 264).</ref> og kom í skjöldinn og klofnaði hann í sundur en spjótið hljóp í gegnum hann svo að oddurinn kom út á milli herðanna. Þórhallur kastaði honum af spjótinu.

Kári Sölmundarson gat séð þetta og mælti við Ásgrím: „Hér er kominn Þórhallur son þinn og hefir þegar vegið víg og er þetta skömm mikil ef hann einn skal hug til hafa að hefna brennunnar.“

„Það skal og eigi vera,“ segir Ásgrímur, „og snúum vér nú að þeim.“

Var þá kall mikið um allan herinn og síðan var æpt heróp.

Þeir Flosi snerust þá við og eggjuðust nú fast hvorirtveggju.

Kári Sölmundarson sneri nú þar að sem fyrir var Árni Kolsson og Hallbjörn hinn sterki. Og þegar er hann sá Kára hjó hann til hans og stefndi á fótinn en Kári hljóp í loft upp og missti Hallbjörn hans. Kári sneri að Árna Kolssyni og hjó til hans og kom á öxlina og tók í sundur axlarbeinið og viðbeinað og hljóp allt ofan í brjóstið. Féll Árni þegar dauður til jarðar. Síðan hjó hann til Hallbjarnar og kom í skjöldinn og gekk í gegnum skjöldinn og svo ofan af honum þumaltána. Hólmsteinn skaut spjóti til Kára en hann tók á lofti spjótið og sendi aftur og varð það manns bani í liði Flosa.

Þorgeir skorargeir kom að þar er fyrir var Hallbjörn hinn sterki. Þorgeir lagði til hans svo fast með annarri hendi að Hallbjörn féll fyrir og komst nauðulega á fætur og sneri þegar undan. Þá mætti Þorgeir Þorvaldi Þrum-Ketilssyni og hjó þegar til hans með öxinni Rimmugýgi er átt hafði Skarphéðinn. Þorvaldur kom fyrir sig skildinum. Þorgeir hjó í skjöldinn og klauf allan en hyrnan sú hin fremri rann í brjóstið og gekk á hol og féll Þorvaldur þegar og var dauður.

Nú er að segja frá því að Ásgrímur Elliða-Grímsson og Þórhallur son hans, Hjalti Skeggjason og Gissur hvíti sóttu að þar sem fyrir var Flosi og Sigfússynir og aðrir brennumenn. Var þar allharður bardagi og laukst með því að þeir sóttu svo fast að að þeir Flosi hrukku undan.

Guðmundur hinn ríki og Mörður Valgarðsson og Þorgeir skorargeir sóttu þar að er voru Öxfirðingar og Austfirðingar og Reykdælir. Var þar allharður bardagi með öllu.

Kári Sölmundarson kom að þar er fyrir var Bjarni Brodd-Helgason. Kári þreif upp spjót og lagði til hans og kom í skjöldinn. Bjarni skaut hjá sér skildinum, ella hefði spjótið staðið í gegnum hann. Hann hjó þá til Kára og stefndi á fótinn. Kári kippti fætinum og snerist undan á hæli og missti Bjarni hans. Kári hjó þegar til hans. Þá hljóp maður fram og skaut skildi fyrir Bjarna. Kári klauf ofan allan skjöldinn og nam blóðrefillinn lærið og reist ofan allan fótinn. Sá maður féll þegar og varð aldrei örkumlalaus meðan hann lifði. Kári þreif þá tveim höndum spjótið og snerist að Bjarna og lagði til hans. Hann sá engan sinn kost annan en hann lét fallast undan laginu. En þegar Bjarni kemst á fætur hrökk hann undan. Þorgeir skorargeir og Gissur hvíti sóttu þá að þar er fyrir var Hólmsteinn Spak-Bersason og Þorkell Geitisson. Lauk svo með þeim að þeir Hólmsteinn hrukku undan. Varð þá óp mikið að þeim af mönnum Guðmundar ríka.

Þorvarður Tjörvason frá Ljósavatni fékk sár mikið. Hann var skotinn í handlegginn og ætluðu menn að skotið hefði Halldór son Guðmundar ríka og hafði hann þetta sár bótalaust alla ævi síðan.

Var þar nú þröng mikil. En þó að hér sé sagt frá nokkurum atburðum þá eru hinir þó miklu fleiri er menn hafa engar frásagnir af.

Flosi hafði það sagt sínum mönnum að þeir skyldu leita til vígis í Almannagjá ef þeir yrðu forviða því að þar mátti einum megin að sækja.

En flokkur sá er Síðu-Hallur hafði og Ljótur son hans höfðu hörfað frá í braut fyrir atgöngu þeirra feðga Ásgríms og Þórhalls. Sneru þeir ofan fyrir austan Öxará.

Hallur mælti: „Hér slær í allmikil óefni er allur þingheimur berst. Vildi eg, Ljótur frændi, að við bæðum okkur liðs þótt okkur sé það til orðs lagið af nokkurum mönnum og skildum þá. Skalt þú bíða við brúarsporðinn en eg mun ganga í búðir og biðja mér liðs.“

Ljótur mælti: „Ef eg sé að þeir Flosi þurfa liðs af mönnum vorum þá mun eg þegar hlaupa til með þeim.“

„Það muntu gera sem þér líkar,“ segir Hallur, „en biðja vil eg þig að þú bíðir mín.“

Nú brestur flótti í liði Flosa og flýja þeir allir austur yfir Öxará en þeir Ásgrímur og Gissur hvíti gengu eftir og allur herinn. Þeir Flosi hörfuðu ofan á milli árinnar og Virkisbúðar. Snorri goði hafði þar fylkt fyrir liði sínu svo þykkt að þeim gekk þar ekki að fara.

Snorri goði kallaði þá á Flosa: „Hví farið þér svo geystir eða hverjir elta yður?“

Flosi svarar: „Ekki spyrðu þessa af því er eigi vitir þú það áður. En hvort veldur þú því er vér megum eigi sækja til vígis í Almannagjá?“

„Eigi veld eg því,“ segir Snorri, „en hitt er satt að eg veit hverjir valda og mun eg segja þér ef þú vilt að þeir valda því Þorvaldur kroppinskeggi og Kolur.“

Þeir voru þá báðir dauðir og höfðu verið hin mestu illmenni í liði Flosa.

Í annan stað mælti Snorri til sinna manna: „Gerið þér nú hvorttveggja að þér höggvið og leggið til þeirra og keyrið þá í braut héðan. Munu þeir þá skamma stund hér við haldast er hinir sækja að neðan. Skuluð þér þá ekki eftir ganga og láta þá sjálfa á sjást.“

Son Skafta Þóroddssonar var Þorsteinn holmunnur sem fyrr var ritað. Hann var í bardaga með Guðmundi ríka mági sínum. Og þegar Skafti vissi þetta gekk hann til búðar Snorra goða og ætlaði að biðja sér liðs að skilja þá. En er hann var eigi allt kominn að búðardyrunum Snorra þá var bardaginn sem óðastur. Þeir Ásgrímur og hans menn gengu þar að neðan.

Þá mælti Þórhallur við Ásgrím föður sinn: „Þar er hann Skafti Þóroddsson nú, faðir.“

Ásgrímur mælti: „Sé eg það, frændi.“

Skaut hann þá spjóti til Skafta og kom neðan það er kálfi var digrastur og svo í gegnum báða fæturna. Skafti féll við skotið og fékk eigi upp staðið. Fengu þeir það eina ráðs tekið er hjá voru að þeir drógu Skafta inn í búð sverðskriða nokkurs flatan.

Þeir Ásgrímur gengu þá að svo fast að þeir Flosi hrukku undan og hans menn suður með ánni til Möðruvellingabúðar. Þar var maður úti hjá búð nokkurri er Sölvi hét. Hann sauð í katli miklum og hafði þá upp fært úr katlinum en vellan var sem áköfust. Sölvi gat að líta hvar þeir flýðu Austfirðingarnir og voru þá komnir mjög svo þar gegnt.

Hann mælti þá: „Hvort munu þessir allir ragir Austfirðingarnir er hér flýja? Og jafnvel rennur hann Þorkell Geitisson og er allmjög logið frá honum er margir segja hann hug einn en nú rennur engi harðara en hann.“

Hallbjörn sterki var þar nær staddur og mælti: „Eigi skaltu það eiga til að segja að vér séum allir ragir“ og þreif til hans og brá honum á loft og rak hann að höfði í ketilinn. Dó Sölvi þegar. Var þá og sótt að Hallbirni og varð hann þá undan að flýja.

Flosi skaut spjóti til Brúna Hafliðasonar og kom á hann miðjan og varð það hans bani. Hann var í liði Guðmundar ríka. Þorsteinn Hlennason tók spjótið úr sárinu og skaut aftur að Flosa og kom á fótinn og fékk hann sár mikið og féll við. Hann stóð upp þegar. Hörfuðu þeir þá til Vatnsfirðingabúðar.

Þeir Ljótur og Hallur gengu þá austan yfir á með flokk sinn allan. Og þá er þeir komu á hraunið var skotið spjóti úr liði Guðmundar ríka og kom það á Ljót miðjan. Féll hann þegar dauður niður og varð aldrei uppvíst hver þetta víg hafði vegið.

Þeir Flosi hörfuðu nú upp um Vatnsfirðingabúð.

Þorgeir skorargeir mælti þá við Kára Sölmundarson: „Þar er hann nú Eyjólfur Bölverksson ef þú vilt launa honum hringinn.“

„Eg ætla það nú eigi fjarri,“ segir Kári og þreif spjót af manni og skaut til Eyjólfs og kom það á hann miðjan og gekk í gegnum hann. Féll Eyjólfur þá dauður til jarðar.

Þá var hvíld nokkur á um bardagann. Snorri goði kom þá að með flokk sinn. Var þar þá Skafti í liði með honum og hljópu þeir í milli þeirra. Náðu þeir þá eigi að berjast. Hallur gekk þá í lið með þeim og vildi skilja þá. Voru þá sett grið og skyldu þau haldast um þingið. Var þá búið um lík og færð til kirkju og bundin sár þeirra manna er særðir voru.

Annan dag eftir gengu menn til Lögbergs. Hallur af Síðu stóð upp og kvaddi sér hljóðs og fékk þegar.

Hann mælti svo: „Hér hafa orðið harðir atburðir í mannalátum og málasóknum. Mun eg enn sýna það er eg er lítilmenni. Eg vil nú biðja Ásgrím og þá aðra er fyrir málum þessum eru að þeir unni oss jafnsættis.“

Fer hann þar um mörgum fögrum orðum.

Kári Sölmundarson mælti: „Þótt allir sættist aðrir á sín mál þá skal eg eigi sættast á mín mál því að þér munuð vilja virða víg þessi í móti brennunni en vér þolum það eigi.“

Slíkt hið sama mælti Þorgeir skorargeir.

Þá stóð upp Skafti Þóroddsson og mælti: „Betra hefði þér verið, Kári, að renna eigi frá<ref>'''að renna eigi frá''': "Kari is not at ease over surviving the Burning. He was not only outmanned by Skarphedin (who isn't?), as we saw, but also tellingly by his little boy Thord, who chose not to flee the flames, … . That it is not overreading to suggest that Kari might be motivated to overkill in order to kill his shame (or in modern jargon, his 'survivor's guilt') is that others accuse him of flight and cowardice." [[Miller, William Ian. Kari and Friends: Chapters 145–55]] (s. 288).</ref> mágum þínum og skerast nú eigi úr sættum.“

Kári kvað þá vísur þrjár:

43. Hvað skaltu, runnur, þótt rynnum,

rannlinns, of sök minni

hagl dreif skarpt á Sköglar

skýjum, oss að frýja,

hinn er hélt, þá er hjalta

hátungur mjög sungu,

brynju meiður til búðar

blauður með skeggið rauða.

44. Varði eg víga Njörðum

vilja þraut að skilja.

Lítt gekk skáld fyrir skjöldu,

Skafta, margt að hafti,

er matsjóðar Móða

málmrógs flatan drógu,

slíkt er allt af æðru,

inn í búð að trúðum.

45. Höfðu Gríms að gamni

græðis elgs og Helga,

rétt unnut þá runnar,

rennendur Níals brennu.

Nú mun börgs í björgum

baughnykkjöndum þykja

lyngs að loknu þingi

Ljóts annan veg þjóta.

Þá varð hlátur mikill.

Snorri goði brosti að og kvað þetta fyrir munni sér svo að margir heyrðu:

46. Vel kann Skafti skilja,

skaut Ásgrímur spjóti,

villat Hólmsteinn flýja,

vegur Þorketill nauðigur.

Hlógu menn nú allmjög.

Hallur af Síðu mælti: „Allir menn vita hvern harm eg hefi beðið um lát Ljóts sonar míns. Munu það margir ætla að hann muni dýrstur ger af þeim mönnum er hér hafa látist. En eg vil það vinna til sátta manna að leggja son minn ógildan og ganga þó til að veita þeim bæði tryggðir og grið er mínir mótstöðumenn eru. Bið eg þig, Snorri goði, og aðra hina bestu menn að þér komið því til leiðar að sættir verði með oss.“

Settist hann nú niður og var ger að hans máli mikill rómur og góður og lofuðu allir mjög hans góðgirnd.

Snorri goði stóð þá upp og talaði langt erindi og snjallt og bað Ásgrím og aðra þá menn er fyrir málum voru þaðan að, að þeir skyldu sættast.

Ásgrímur mælti: „Það ætlaði eg þá er Flosi reið heim að mér að eg mundi við hann aldrei sættast en nú vil eg, Snorri goði, sættast fyrir orð þín og annarra vina vorra.“

Slíkt hið sama mæltu þeir Þorleifur krákur og Þorgrímur hinn mikli að þeir mundu sættast og fýstu í öllu Þorgeir skorargeir bróður sinn að sættast en hann skarst undan og kvaðst aldrei við Kára skyldu skiljast.

Þá mælti Gissur hvíti: „Nú má Flosi sjá sinn kost hvort hann vill sættast til þess að sumir séu utan sætta.“

Flosi kvaðst sættast vilja „og þykir mér því betur,“ segir hann, „er eg hefi færri góða menn í móti mér.“

Guðmundur ríki mælti: „Það vil eg bjóða að handsala fyrir víg þau er hér hafa orðið á þinginu að mínum hluta til þess að ekki falli niður brennumálið.“

Slíkt hið sama mæltu þeir Gissur hvíti og Hjalti Skeggjason, Ásgrímur Elliða-Grímsson og Mörður Valgarðsson. Við þetta gekk saman sættin.

Var þá handsalað í tólf manna dóm og var Snorri goði fyrir gerðinni og aðrir gerðarmenn með honum. Var þá jafnað saman vígum en bættir þeir menn sem umfram voru. Þeir gerðu og um brennumálin. Skyldi Njál bæta þrennum manngjöldum <ref>'''manngjöldum''': "Sokat számított az áldozat tekintélye és megbecsültsége. Ezt tükrözi a Brennu-Njáls saga egyik legfontosabb mozzanata, a gyújtogatók elleni per." [[Gyönki, Viktória. Váltságfizetés a 10-11. századi Izlandon két nemzetségi sagában]] (p.30) </ref> en Bergþóru tvennum. Víg Skarphéðins skyldi jafnt og víg Höskulds Hvítanesgoða. Tveim manngjöldum skyldi bæta hvorn þeirra Gríms og Helga. Þá skyldu ein manngjöld fyrir hvern hinna er inni höfðu brunnið. Á vígið Þórðar Kárasonar var ekki sæst. Flosi var og ger utan og allir brennumenn og skyldu eigi fara samsumars nema hann vildi. En ef þeir færu eigi utan um það er þrír vetur væru liðnir þá skyldi hann og allir brennumenn vera sekir skógarmenn. Og var svo mælt að lýsa skyldi sekt þeirra á haustþingi eða vorþingi hvort sem heldur vildi. Flosi skyldi vera þó utan þrjá vetur. Gunnar Lambason og Grani Gunnarsson, Glúmur Hildisson, Kolur Þorsteinsson, þeir skyldu aldrei útkvæmt eiga. Þá er Flosi spurður ef hann vildi láta dæma fyrir sár sín en hann kvaðst ekki vilja taka fémútur á sér. Eyjólfur Bölverksson var lagður ógildur fyrir ójöfnuð sinn og rangindi og var þessi sætt nú handsöluð og efndist vel síðan.

Þeir Ásgrímur gáfu Snorra goða góðar gjafir. Hafði hann virðing mikla af málum þessum.

Skafta var bættur áverkinn.

Þeir Gissur hvíti og Hjalti Skeggjason og Ásgrímur Elliða-Grímsson buðu heim Guðmundi hinum ríka. Hann þá heimboðin og gaf sinn gullhring hver þeirra honum. Ríður Guðmundur nú norður heim og hafði almannalof hversu hann kom sér við í þessum málum.

Þorgeir skorargeir bauð Kára með sér að fara en þó riðu þeir fyrst með Guðmundi allt norður á fjall. Kári gaf Guðmundi gullsylgju en Þorgeir silfurbelti og var hvortveggja hinn besti gripur. Skildu þeir með hinni mestu vináttu og er hann úr sögu þessi. Þeir Kári riðu suður af fjallinu og ofan í Hreppa og svo til Þjórsár.

Flosi og brennumenn allir með honum riðu austur til Fljótshlíðar. Lét hann þá Sigfússonu skipa til búa sinna. Þá frétti Flosi að Þorgeir og Kári höfðu riðið norður með Guðmundi hinum ríka. Ætluðu þá brennumenn að þeir Kári mundu ætla að vera fyrir norðan land. Þá beiddu Sigfússynir að fara austur undir Eyjafjöll að fjárheimtum sínum því að þeir áttu fjárheimtur austur að Höfðabrekku. Flosi leyfði þeim það og bað þá þó vera vara um sig og vera sem skemmst. Flosi reið þá upp um Goðaland og svo á fjall og fyrir norðan Eyjafjallajökul og létti eigi fyrr en hann kom heim austur til Svínafells.

Nú verður að segja frá því að Hallur af Síðu hafði lagið ógildan son sinn og vann það til sætta. Þá bætti honum allur þingheimurinn og varð það eigi minna fé en átta hundruð silfurs en það voru fern manngjöld. En allir þeir aðrir er með Flosa höfðu verið fengu engar bætur fyrir vansa sína og undu við hið versta.

Sigfússynir dvöldust heima tvær nætur en hinn þriðja dag riðu þeir austur til Raufarfells og voru þar um nóttina. Þeir voru saman fimmtán og uggðu alls ekki að sér. Þeir riðu þaðan síð og ætluðu til Höfðabrekku um kveldið. Þeir áðu í Kerlingardal og tóku þar á sig svefn mikinn.

==Tilvísanir==

<references />
==Links==

[[Category:Njáls saga]][[Category:Njáls saga. Efnisyfirlit]]
[[Category:All entries]]

Njála, 139

2016-06-22T16:37:15Z

Barbora:

{{Njála_TOC}}

==Chapter 139==

'''OF ASGRIM, AND GIZUR, AND KARI.'''

Now Asgrim Ellidagrim's son talks to Gizur the White, and Kari Solmund's son, and to Hjallti Skeggi's son, Mord Valgard's son, and Thorgeir Craggeir, and says, "There is no need to have any secrets here, for only those men are by who know all our counsel. Now I will ask you if ye know anything of their plans, for if you do, it seems to me that we must take fresh counsel about our own plans."

"Snorri the Priest," answers Gizur the White, "sent a man to me, and bade him tell me that Flosi had gotten great help from the Northlanders; but that Eyjolf Bolverk's son, his kinsman, had had a gold ring given him by some one, and made a secret of it, and Snorri said it was his meaning that Eyjolf Bolverk's son must be meant to defend the suit at law, and that the ring must have been given him for that."

They were all agreed that it must be so. Then Gizur spoke to them, "Now has Mord Valgard's son, my son-in-law, undertaken a suit, which all must think most hard, to prosecute Flosi; and now my wish is that ye share the other suits amongst you, for now it will soon be time to give notice of the suits at the Hill of Laws. We shall need also to ask for more help."

Asgrim said so it should be, "but we will beg thee to go round with us when we ask for help." Gizur said he would be ready to do that.

After that Gizur picked out all the wisest men of their company to go with him as his backers. There was Hjallti Skeggi's son, and Asgrim, and Kari, and Thorgeir Craggeir.

Then Gizur the White said, "Now will we first go to the booth of Skapti Thorod's son," and they do so. Gizur the White went first, then Hjallti, then Kari, then Asgrim, then Thorgeir Craggeir, and then his brothers.

They went into the booth. Skapti sat on the cross bench on the dais, and when he saw Gizur the White he rose up to meet him, and greeted him and all of them well, and bade Gizur to sit down by him, and he does so. Then Gizur said to Asgrim, "Now shalt thou first raise the question of help with Skapti, but I will throw in what I think good."

"We are come hither," said Asgrim, "for this sake, Skapti, to seek help and aid at thy hand."

"I was thought to be hard to win the last time," said Skapti, "when I would not take the burden of your trouble on me."

"It is quite another matter now," said Gizur. "Now the feud is for master Njal and mistress Bergthora, who were burnt in their own house without a cause, and for Njal's three sons, and many other worthy men, and thou wilt surely never be willing to yield no help to men, or to stand by thy kinsmen and connections."

"It was in my mind," answers Skapti, "when Skarphedinn told me that I had myself borne tar on my own head, and cut up a sod of turf and crept under it, and when he said that I had been so afraid that Thorolf Lopt's son of Eyrar bore me abroad in his ship among his meal-sacks, and so carried me to Iceland, that I would never share in the blood feud for his death."

"Now there is no need to bear such things in mind," said Gizur the White, "for he is dead who said that, and thou wilt surely grant me this, though thou wouldst not do it for other men's sake."

"This quarrel," says Skapti, "is no business of thine, except thou choosest to be entangled in it along with them."

Then Gizur was very wrath, and said, "Thou art unlike thy father, though he was thought not to be quite cleanhanded; yet was he ever helpful to men when they needed him most."

"We are unlike in temper," said Skapti. "Ye two, Asgrim and thou, think that ye have had the lead in mighty deeds; thou, Gizur the White, because thou overcamest Gunnar of Lithend; but Asgrim, for that he slew Gauk, his foster-brother."

"Few," said Asgrim, "bring forward the better if they know the worse, but many would say that I slew not Gauk ere I was driven to it. There is some excuse for thee for not helping us, but none for heaping reproaches on us; and I only wish before this Thing is out that thou mayest get from this suit the greatest disgrace, and that there may be none to make thy shame good."

Then Gizur and his men stood up all of them, and went out, and so on to the booth of Snorri the Priest.

Snorri sat on the cross-bench in his booth; they went into the booth, and he knew the men at once, and stood up to meet them, and bade them all welcome, and made room for them to sit by him.

After that, they asked one another the news of the day.

Then Asgrim spoke to Snorri, and said, "For that am I and my kinsman Gizur come hither, to ask thee for thy help."

"Thou speakest of what thou mayest always be forgiven for asking, for help in the blood-feud after such connections as thou hadst. We, too, got many wholesome counsels from Njal, though few now bear that in mind; but as yet I know not of what ye think ye stand most in need."

"We stand most in need," answers Asgrim, "of brisk lads and good weapons, if we fight them here at the Thing."

"True it is," said Snorri, "that much lies on that, and it is likeliest that ye will press them home with daring, and that they will defend themselves so in like wise, and neither of you will allow the others' right. Then ye will not bear with them and fall on them, and that will be the only way left; for then they will seek to pay you off with shame for manscathe, and with dishonour for loss of kin."

It was easy to see that he goaded them on in everything.

Then Gizur the White said "Thou speakest well, Snorri, and thou behavest ever most like a chief when most lies at stake."

"I wish to know," said Asgrim, "in what way thou wilt stand by us if things turn out as thou sayest."

"I will show thee those marks of friendship," said Snorri, "on which all your honour will hang, but I will not go with you to the court. But if ye fight here on the Thing, do not fall on them at all unless ye are all most steadfast and dauntless, for you have great champions against you. But if ye are overmatched, ye must let yourselves be driven hither towards us, for I shall then have drawn up my men in array hereabouts, and shall be ready to stand by you. But if it falls out otherwise, and they give way before you, my meaning is that they will try to run for a stronghold in the "Great Rift." But if they come thither, then ye will never get the better of them. Now I will take that on my hands, to draw up my men there, and guard the pass to the stronghold, but we will not follow them whether they turn north or south along the river. And when you have slain out of their band about as many as I think ye will be able to pay blood-fines<ref>'''pay blood-fines''': "As long as the victor still figures he might have to pay the loser for his losses, we have not fully abandoned the world of feud for the world of war, even though the saga shows things moving in that direction." [[Miller, William Ian. Kari and Friends: Chapters 145–55]] (p. 278).</ref> for, and yet keep your priesthoods and abodes, then I will run up with all my men and part you. Then ye shall promise to do as I bid you, and stop the battle, if I on my part do what I have now promised."

Gizur thanked him kindly, and said that what he had said was just what they all needed, and then they all went out.

"Whither shall we go now?" said Gizur.

"To the Nortlanders' booth," said Asgrim.

Then they fared thither.

==References==

<references />

==Kafli 139==

Nú talar Ásgrímur Elliða-Grímsson við Gissur hvíta og Kára Sölmundarson, Hjalta Skeggjason, Mörð Valgarðsson, Þorgeir skorargeir: „Ekki þarf þetta í hljóðmæli að færa því að þeir einir menn eru hér að hver veit annars trúnað. Vil eg nú spyrja yður ef þér vitið nokkuð til ráðagerðar þeirra Flosa. Sýnist mér sem vér munum verða að gera ráð vort í annan stað.“

Gissur hvíti svarar: „Snorri goði sendi mann til mín og lét segja mér að Flosi hafði þegið mikið lið af Norðlendingum en Eyjólfur Bölverksson frændi hans hafði þegið gullhring af nokkurum og fór leynilega með. Og kvað Snorri það ætlan sína að Eyjólfur Bölverksson mundi ætlaður vera til að færa fram lögvarnir í málinu og mundi hringurinn til þess gefinn vera.“

Þeir urðu allir á það sáttir að það mundi svo vera.

Gissur mælti þá til þeirra: „Nú hefir Mörður Valgarðsson mágur minn tekið við málinu því er öllum mun torveldlegast þykja, að sækja Flosa. Vil eg nú að þér skiptið öðrum sóknum með yður því að nú mun brátt verða að lýsa sökum að Lögbergi. Vér munum og þurfa að biðja oss liðs.“

Ásgrímur sagði svo vera skyldu „en biðja viljum vér þig að þú sért í liðsbóninni með oss.“

Gissur kvaðst það mundu til leggja.

Síðan valdi Gissur með sér alla hina vitrustu menn af liði þeirra. Þar var Hjalti Skeggjason og Ásgrímur og Kári, Þorgeir skorargeir.

Þá mælti Gissur hvíti: „Nú munum vér fyrst ganga til búðar Skafta Þóroddssonar.“

Þeir gera nú svo. Gissur hvíti gekk fyrstur, þá Hjalti, þá Kári, þá Ásgrímur, þá Þorgeir skorargeir, þá bræður hans. Þeir gengu inn í búðina. Skafti sat á palli. Og er hann sá Gissur hvíta stóð hann upp í móti honum og fagnaði honum vel og öllum þeim og bað Gissur sitja hjá sér. Hann gerir nú svo.

Gissur mælti þá til Ásgríms: „Nú skaltu vekja til um liðveisluna við Skafta fyrst en eg mun leggja til slíkt sem sýnist.“

Ásgrímur mælti: „Til þess erum vér hingað komnir, Skafti, að sækja að þér traust og liðsinni.“

Skafti mælti: „Torsóttur þótti eg vera næstum er eg vildi ekki taka undir vandræði yður.“

Gissur mælti: „Nú er annan veg til farið. Nú er að mæla eftir Njál bónda og Bergþóru húsfreyju er saklaus voru inni brennd og eftir þrjá sonu Njáls og marga aðra menn. Og muntu aldrei það vilja gera að verða mönnum eigi að liði og veita frændum þínum og mágum.“

Skafti svarar: „Það var mér þá í hug er Skarphéðinn mælti við mig að eg hefði sjálfur borið tjöru í höfuð mér og skorið á mig jarðarmen og hann kvað mig orðið hafa svo hræddan að Þórólfur Loftsson bæri mig á skip út í mjölkýlum sínum og flutti mig svo til Íslands, að eg mundi eigi eftir hann mæla.“

Gissur hvíti mælti: „Ekki er nú á slíkt að minnast því að sá er nú dauður er þetta mælti og muntu vilja veita mér þótt þú viljir eigi gera fyrir sakir annarra manna.“

Skafti svarar: „Þetta mál kemur ekki til þín nema þú viljir vasast í með þeim.“

Gissur reiddist þá mjög og mælti: „Ólíkur ertu þínum föður. Þótt hann þætti nokkuð blandinn varð hann mönnum þó jafnan að liði er menn þurftu hans mest.“

Skafti mælti: „Vér erum óskaplíkir. Þið þykist hafa staðið í stórræðum. Þú, Gissur hvíti, þá er þú sóttir Gunnar að Hlíðarenda en Ásgrímur af því er hann drap Gauk fóstbróður sinn.“

Ásgrímur svarar: „Fár bregður hinu betra ef hann veit hið verra. En það munu margir mæla að eigi dræpi eg Gauk fyrr en mér væri nauður á. Er þér það nokkuð vorkunnarlaust að þú bregðir oss brigslum. Mundi eg það vilja um það er þessu þingi er lokið að þú fengir af þessum málum hina mestu óvirðing og bætti þér engi þá skömm.“

Þeir Gissur stóðu þá upp allir og gengu út og svo til búðar Snorra goða. Snorri sat á palli í búðinni. Þeir gengu inn í búðina. Hann kenndi þegar mennina og stóð upp í móti þeim og bað þá alla vel komna og gaf þeim rúm að sitja hjá sér. Síðan spurðust þeir almæltra tíðinda.

Ásgrímur mælti til Snorra: „Til þess erum við Gissur frændi minn komnir hingað að biðja þig liðveislu.“

Snorri goði svarar: „Það mælir þú þar er þér heldur vorkunn til, að mæla eftir mága þína slíka sem þú áttir. Þágum vér mörg ráð þægileg af Njáli þótt nú muni það fáir. Enda veit eg eigi hverrar liðveislu þér þykist mest þurfa.“

Ásgrímur svarar: „Mest þurfum vér ef vér berjumst hér á þinginu.“

Snorri mælti: „Svo er og að mikið liggur yður þá við. Er það og líkast að þér sækið með kappi enda munu þeir svo verja. Og munu hvorigir gera öðrum rétt. Munuð þér þá eigi þola þeim og ráða á þá. Er þá og sá einn til því að þeir vilja þá gjalda yður skömm fyrir mannskaða en svívirðing fyrir frændalát.“

Fannst það á að hann hvatti þá fram í öllu.

Gissur hvíti mælti þá: „Vel mælir þú, Snorri, og fer þér þá best jafnan og höfðinglegast er mest liggur við.“

Ásgrímur mælti: „Það vil eg vita hvað þú vilt þá veita oss ef svo fer sem þú segir.“

Snorri mælti: „Gera skal eg það vináttubragð þér er yður sæmd skal öll við liggja. En ekki mun eg til dóma ganga. En ef þér verðið forviða þá ráðið þér því aðeins á þá nema þér séuð allir sem öruggastir því að miklir kappar eru til móts. En ef þér verðið forviða munuð þér láta slá hingað til móts við oss því að eg mun þá hafa fylkt liði mínu hér fyrir og vera búinn að veita yður. En ef hinn veg fer að þeir hrökkvi fyrir þá er það ætlan mín að þeir muni ætla að renna til vígis í Almannagjá en ef þeir komast þangað þá fáið þér þá aldrei sótta. Mun eg það á hendur takast að fylkja þar fyrir liði mínu og verja þeim vígið en ekki munum vér eftir ganga hvort sem þeir hörfa með ánni norður eða suður. Og þá er þér hafið vegið í lið þeirra svo nokkuru mjög að mér þyki þér mega halda upp fébótum<ref>'''halda upp fébótum''': "As long as the victor still figures he might have to pay the loser for his losses, we have not fully abandoned the world of feud for the world of war, even though the saga shows things moving in that direction." [[Miller, William Ian. Kari and Friends: Chapters 145–55]] (s. 278).</ref> svo að þér haldið goðorðum yðrum og héraðsvistum mun eg til hlaupa með menn mína alla og skilja yður. Skuluð þér þá gera það fyrir mín orð að hætta bardaganum ef eg geri þetta sem nú hefi eg heitið.“

Gissur þakkaði honum vel og kvað þetta í allra þeirra nauðsyn mælt vera. Gengu þeir þá út allir.

Gissur mælti: „Hvert skulum vér nú ganga?“

„Til Norðlendingabúða,“ sagði Ásgrímur.

==Tilvísanir==

<references />
==Links==

[[Category:Njáls saga]][[Category:Njáls saga. Efnisyfirlit]]
[[Category:All entries]]

Miller, William Ian. Kari and Friends: Chapters 145–55

2016-06-22T16:36:10Z

Barbora:

* '''Author''': Miller, William Ian
* '''Title''': Kari and Friends: Chapters 145–55
* '''Published in''': ''Why Is Your Axe Bloody?: A Reading of Njáls Saga''
* '''Place, Publisher''': New York: Oxford University Press
* '''Year''': 2014
* '''Pages''': 276-93
* '''E-text''':
* '''Reference''': Miller, William Ian. ''Why Is Your Axe Bloody?: A Reading of Njáls Saga''. New York: Oxford University Press, 2014.
----
* '''Key words''':

==Annotation==

The chapter begins with a legal and literary analysis of the agreement achieved through arbitration that follows the battle at the Alþingi, and Síðu-Hallr‘s waiving of compensation for the death of his son and subsequent reward. Miller then explains Kári and Þorgeirr skorargeirr’s continued vengeance against the burners as their need to balance both sides’ death toll, and why Kári insists that Þorgeirr accept Síðu-Hallr‘s offer of a settlement. Björn í Mörk‘s character and comic role in the saga are than evaluated favorably. Miller then looks at Kári‘s grief, suggests that Kári’s violence is a response to “survivor’s guilt”, and compares Kári and Gunnarr, offering that their differences stem from them operating in different genres. The chapter than concludes with Miller explaining Flosi and ''Njáls saga’s'' author’s appreciation of Kári.

==Lýsing==

==See also==
* [[Miller, William Ian. Why is Your Axe Bloody?]]
* [[Miller, William Ian. Njála’s Unity Problem and the Very Beginning: Chapter 1]]
* [[Miller, William Ian. Marriage Formation and Dissolution: Chapters 2–34]]
* [[Miller, William Ian. Making a Scene: Chapters 34–5, 48]]
* [[Miller, William Ian. Looking Forward: Njal’s Prescience: Chapters 22–3]]
* [[Miller, William Ian. Bergthora vs. Hallgerd, Part I. The Theory: Chapters 35–45]]
* [[Miller, William Ian. Bergthora vs. Hallgerd, Part II: Some Facts]]
* [[Miller, William Ian. Otkel vs. Gunnar: Chapters 46–56]]
* [[Miller, William Ian. Gunnar vs. the Thrihyrning People: Chapters 57–66]]
* [[Miller, William Ian. The Two Thorgeirs and Death of Gunnar: Chapters 67–77]]
* [[Miller, William Ian. Revenge for Gunnar: Chapters 77–81]]
* [[Miller, William Ian. The Atlantic Interlude and Hrapp: Chapters 82–9]]
* [[Miller, William Ian. Setting up Thrain: Chapters 90–2]]
* [[Miller, William Ian. A Tale of Two Hoskulds: Chapters 93–9]]
* [[Miller, William Ian. Conversion and the Genius of the Law: Chapters 100–6]]
* [[Miller, William Ian. Valgard ‘the Wise’ and Hoskuld’s Blood: Chapters 107–16]]
* [[Miller, William Ian. Skarphedin Ascendans, Flosi’s Ninth Nights: Chapters 117–23]]
* [[Miller, William Ian. The Burning: Chapters 124–32]]
* [[Miller, William Ian. Preparation for the Next Althing: Chapters 132–7]]
* [[Miller, William Ian. The Trial of Flosi and the Battle: Chapters 135, 141–5]]
* [[Miller, William Ian. How Not to End a Saga, Unless...: Chapters 146–59]]
* [[Miller, William Ian. A Conclusion: Justice and Exits]]

==References==
[[Njála,_139|Chapter 139]]: '''halda upp fébótum''': "As long as the victor still figures he might have to pay the loser for his losses, we have not fully abandoned the world of feud for the world of war, even though the saga shows things moving in that direction." (p. 278).

[[Njála,_145|Chapter 145]]: '''að renna eigi frá''': "Kari is not at ease over surviving the Burning. He was not only outmanned by Skarphedin (who isn't?), as we saw, but also tellingly by his little boy Thord, who chose not to flee the flames, … . That it is not overreading to suggest that Kari might be motivated to overkill in order to kill his shame (or in modern jargon, his 'survivor's guilt') is that others accuse him of flight and cowardice." (p. 288).

==Links==

* ''Written by:'' Yoav Tirosh
* ''Icelandic/English translation:''

[[Category:Njáls saga]][[Category:Njáls saga:_Articles]][[Category:Authors]][[Category:All entries]]

Miller, William Ian. The Trial of Flosi and the Battle: Chapters 135, 141–5

2016-06-22T15:10:33Z

Barbora:

* '''Author''': Miller, William Ian
* '''Title''': The Trial of Flosi and the Battle: Chapters 135, 141–5
* '''Published in''': ''Why Is Your Axe Bloody?: A Reading of Njáls Saga''
* '''Place, Publisher''': New York: Oxford University Press
* '''Year''': 2014
* '''Pages''': 259-75
* '''E-text''':
* '''Reference''': Miller, William Ian. ''Why Is Your Axe Bloody?: A Reading of Njáls Saga''. New York: Oxford University Press, 2014.
----
* '''Key words''':

==Annotation==

The chapter begins with stressing the entertaining value of the saga’s descriptions of practiced law. Miller reacts to other scholars, who argued that Icelandic law in ''Njála'' is described as powerless to stop the ensuing violence, and suggests that the author rather painted a complex picture of legal workings. “Tricksterism”, or the manipulation of the law, is inherent to the legal system and is taken into account, but the battle at the Alþingi indicates an institutional failure. Miller then surveys Mörðr and Eyjólfr‘s pleading and indicates consistency and discordances with actual Old Icelandic law. Examining the three law-men Eyjólfr, Mörðr, and Þórhallr, Miller looks at the different legal and character aspects revealed in the text.

==Lýsing==

==See also==
* [[Miller, William Ian. Why is Your Axe Bloody?]]
* [[Miller, William Ian. Njála’s Unity Problem and the Very Beginning: Chapter 1]]
* [[Miller, William Ian. Marriage Formation and Dissolution: Chapters 2–34]]
* [[Miller, William Ian. Making a Scene: Chapters 34–5, 48]]
* [[Miller, William Ian. Looking Forward: Njal’s Prescience: Chapters 22–3]]
* [[Miller, William Ian. Bergthora vs. Hallgerd, Part I. The Theory: Chapters 35–45]]
* [[Miller, William Ian. Bergthora vs. Hallgerd, Part II: Some Facts]]
* [[Miller, William Ian. Otkel vs. Gunnar: Chapters 46–56]]
* [[Miller, William Ian. Gunnar vs. the Thrihyrning People: Chapters 57–66]]
* [[Miller, William Ian. The Two Thorgeirs and Death of Gunnar: Chapters 67–77]]
* [[Miller, William Ian. Revenge for Gunnar: Chapters 77–81]]
* [[Miller, William Ian. The Atlantic Interlude and Hrapp: Chapters 82–9]]
* [[Miller, William Ian. Setting up Thrain: Chapters 90–2]]
* [[Miller, William Ian. A Tale of Two Hoskulds: Chapters 93–9]]
* [[Miller, William Ian. Conversion and the Genius of the Law: Chapters 100–6]]
* [[Miller, William Ian. Valgard ‘the Wise’ and Hoskuld’s Blood: Chapters 107–16]]
* [[Miller, William Ian. Skarphedin Ascendans, Flosi’s Ninth Nights: Chapters 117–23]]
* [[Miller, William Ian. The Burning: Chapters 124–32]]
* [[Miller, William Ian. Preparation for the Next Althing: Chapters 132–7]]
* [[Miller, William Ian. Kari and Friends: Chapters 145–55]]
* [[Miller, William Ian. How Not to End a Saga, Unless...: Chapters 146–59]]
* [[Miller, William Ian. A Conclusion: Justice and Exits]]

* [[Maxwell, Ian Ramsay. Pattern in ''Njáls saga'']]
==References==
[[Njála,_145|Chapter 145]]: '''lagði Þórhallur til hans spjótinu''': "That was the first killing of the battle, the act of the best lawyer in Iceland. The symbolism is as obvious as out author is likely to make it. But the law has failed in the trail of the Burners not because the problem is one with the law, or because the law is corrupt, or because the law is stupid, but because the problem is political and institutional (or more precisely the absence of institutions) more than it is legal." (p. 264).

==Links==

* ''Written by:'' Yoav Tirosh
* ''Icelandic/English translation:''

[[Category:Njáls saga]][[Category:Njáls saga:_Articles]][[Category:Authors]][[Category:All entries]]

Njála, 145

2016-06-22T15:09:40Z

Barbora:

{{Njála_TOC}}

==Chapter 145==

'''BATTLE AT THE ALTHING.'''

Now Snorri the Priest hears how the causes stood, and then he begins to draw up his men in arry below "the Great Rift," between it and Hadbooth, and laid down beforehand to his men how they were to behave.

Now the messenger comes to Thorhall Asgrim's son, and tells him how things stood, and how Mord Valgard's son and his friends would all be made outlaws, and the suits for manslaughter be brought to naught.

But when he heard that, he was so shocked at it that he could not utter a word. He jumped up then from his bed, and clutched with both hands his spear, Skarphedinn's gift, and drove it through his foot; then flesh clung to the spear, and the eye of the boil too, for he had cut it clean out of the foot, but a torrent of blood and matter poured out, so that it fell in a stream along the floor. Now he went out of the booth unhalting, and walked so hard that the messenger could not keep up with him, and so he goes until he came to the Fifth Court. There he met Grim the Red, Flosi's kinsman, and as soon as ever they met, Thorhall thrust at him with the spear,<ref>'''Thorhall thrust at him with the spear''': "That was the first killing of the battle, the act of the best lawyer in Iceland. The symbolism is as obvious as out author is likely to make it. But the law has failed in the trail of the Burners not because the problem is one with the law, or because the law is corrupt, or because the law is stupid, but because the problem is political and institutional (or more precisely the absence of institutions) more than it is legal." [[Miller, William Ian. The Trial of Flosi and the Battle: Chapters 135, 141–5]] (p. 264).</ref> and smote him on the shield and clove it in twain, but the spear passed right through him, so that the point came out between his shoulders. Thorhall cast him off his spear.

Then Kari Solmund's son caught sight of that, and said to Asgrim, "Here, now, is come Thorhall thy son, and has straightway slain a man, and this is a great shame, if he alone shall have the heart to avenge the burning."

"That shall not be," says Asgrim, "but let us turn on them now."

Then there was a mighty cry all over the host, and then they shouted their war-cries.

Flosi and his friends then turned against their foes, and both sides egged on their men fast.

Kari Solmund's son turned now thither where Ami Kol's son and Hallbjorn the Strong were in front, and as soon as ever Hallbjorn saw Kari, he made a blow at him, and aimed at his leg, but Kari leapt up into the air, and Hallbjorn missed him. Kari turned on Arni Kol's son and cut at him, and smote him on the shoulder, and cut asunder the shoulder blade and collar-bone, and the blow went right down into his breast, and Ami fell down dead at once to earth.

After that he hewed at Hallbjorn and caught him on the shield, and the blow passed through the shield, and so down and cut off his great toe. Holmstein hurled a spear at Kari, but he caught it in the air, and sent it back, and it was a man's death in Flosi's band.

Thorgeir Craggeir came up to where Hallbjorn the Strong was in front, and Thorgeir made such a spear-thrust at him with his left hand that Hallbjorn fell before it, and had hard work to get on his feet again, and turned away from the fight there and then. Then Thorgeir met Thorwalld Kettle Rumble's son, and hewed at him at once with the axe, "the ogress of war," which Skarphedinn had owned. Thorwalld threw his shield before him, and Thorgeir hewed the shield and cleft it from top to bottom, but the upper horn of the axe made its way into his breast, and passed into his trunk, and Thorwalld fell and was dead at once.

Now it must be told how Asgrim Ellidagrim's son, and Thorhall his son, Hjallti Skeggi's son, and Gizur the White, made an onslaught where Flosi and the sons of Sigfus and the other burners were;--then there was a very hard fight, and the end of it was that they pressed on so hard, that Flosi and his men gave way before them. Gudmund the Powerful, and Mord Valgard's son, and Thorgeir Craggeir, made their onslaught where the Axefirthers and Eastfirthers, and the men of Reykdale stood, and there too there was a very hard fight.

Kari Solmund's son came up where Bjarni Broddhelgi's son had the lead. Kari caught up a spear and thrust at him, and the blow fell on his shield. Bjarni slipped the shield on one side of him, else it had gone straight through him. Then he cut at Kari and aimed at his leg, but Kari drew back his leg and turned short round on his heel, and Bjarni missed him. Kari cut at once at him, and then a man ran forward and threw his shield before Bjarni. Kari cleft the shield in twain, and the point of the sword caught his thigh, and ripped up the whole leg down to the ankle. That man fell there and then, and was ever after a cripple so long as he lived.

Then Kari clutched his spear with both hands, and turned on Bjarni and thrust at him; he saw he had no other chance but to throw himself down sidelong away from the blow, but as soon as ever Bjarni found his feet, away he fell back out of the fight.

Thorgeir Craggeir and Gizur the White fell on there where Holmstein the son of Bersi the Wise, and Thorkel Geiti's son were leaders, and the end of the struggle was, that Holmstein and Thorkel gave way, and then arose a mighty hooting after them from the men of Gudmund the Powerful.

Thorwalld Tjorfi's son of Lightwater got a great wound, he was shot in the forearm, and men thought that Halldor Gudmund the Powerful's son had hurled the spear, but he bore that wound about with him all his life long, and got no atonement for it.

Now there was a mighty throng. But though we here tell of some of the deeds that were done, still there are far many more of which men have handed down no stories.

Flosi had told them that they should make for the stronghold in the Great Rift if they were worsted, "For there," said he, "they will only be able to attack us on one side." But the band which Hall of the Side and his son Ljot led, had fallen away out of the fight before the onslaught of that father and son, Asgrim and Thorhall. They turned down east of Axewater, and Hall said, "This is a sad state of things when the whole host of men at the Thing fight, and I would, kinsman Ljot, that we begged us help even though that be brought against us by some men, and that we part them. Thou shalt wait for me at the foot of the bridge, and I will go to the booths and beg for help."

"If I see," said Ljot, "that Flosi and his men need help from our men, then I will at once run up and aid them."

"Thou wilt do in that as thou pleasest," says Hall, "but I pray thee to wait for me here."

Now flight breaks out in Flosi's band, and they all fly west across Axewater; but Asgrim and Gizur the White went after them and all their host. Flosi and his men turned down between the river and the Outwork booth. Snorri the Priest had drawn up his men there in array, so thick that they could not pass that way, and Snorri the Priest called out then to Flosi, "Why fare ye in such haste, or who chase you?"

"Thou askest not this," answered Flosi, "because thou dost not know it already; but whose fault is it that we cannot get to the stronghold in the Great Rift?"

"It is not my fault," says Snorri, "but it is quite true that I know whose fault it is, and I will tell thee if thou wilt; it is the fault of Thorwalld Cropbeard and Kol."

They were both then dead, but they had been the worst men in all Flosi's band.

Again Snorri said to his men, "Now do both, cut at them and thrust at them, and drive them away hence, they will then hold out but a short while here, if the others attack them from below; but then ye shall not go after them, but let both sides shift for themselves."

The son of Skapti Thorod's son was Thorstein gapemouth, as was written before, he was in the battle with Gudmund the Powerful, his father-in-law, and as soon as Skapti knew that, he went to the booth of Snorri the Priest, and meant to beg for help to part them; but just before he had got as far as the door of Snorri's booth, there the battle was hottest of all. Asgrim and his friends, and his men were just coming up thither, and then Thorhall said to his father Asgrim, "See there now is Skapti Thorod's son, father."

"I see him kinsman," said Asgrim, and then he shot a spear at Skapti, and struck him just below where the calf was fattest, and so through both his legs. Skapti fell at the blow, and could not get up again, and the only counsel they could take who were by, was to drag Skapti flat on his face into the booth of a turf- cutter.

Then Asgrim and his men came up so fast that Flosi and his men gave way before them south along the river to the booths of the men of Modruvale. There there was a man outside one booth whose name was Solvi; he was boiling broth in a great kettle, and had just then taken the meat out, and the broth was boiling as hotly as it could.

Solvi cast his eyes on the Eastfirthers as they fled, and they were then just over against him, and then he said, "Can all these cowards who fly here be Eastfirthers, and yet Thorkel Geiti's son, he ran by as fast as any one of them, and very great lies have been told about him when men say that he is all heart, but now no one ran faster than he."

Hallbjorn the Strong was near by then, and said, "Thou shalt not have it to say that we are all cowards."

And with that he caught hold of him, and lifted him up aloft, and thrust him head down into the broth-kettle. Solvi died at once; but then a rush was made at Hallbjorn himself, and he had to turn and fly.

Flosi threw a spear at Bruni Haflidi's son, and caught him at the waist, and that was his bane; he was one of Gudmund the Powerful's band.

Thorstein Hlenni's son took the spear out of the wound, and hurled it back at Flosi, and hit him on the leg, and he got a great wound and fell; he rose up again at once.

Then they passed on to the Waterfirthers' booth, and then Hall and Ljot came from the east across the river, with all their band; but just when they came to the lava, a spear was hurled out of the band of Gudmund the Powerful, and it struck Ljot in the middle, and he fell down dead at once; and it was never known surely who had done that manslaughter.

Flosi and his men turned up round the Waterfirther's booth, and then Thorgeir Craggeir said to Kari Solmund's son, "Look, yonder now is Eyjolf Bolverk's son, if thou hast a mind to pay him off for the ring."

"That I ween is not far from my mind," says Kari, and snatched a spear from a man, and hurled it at Eyjolf, and it struck him in the waist, and went through him, and Eyjolf then fell dead to earth.

Then there was a little lull in the battle, and then Snorri the Priest came up with his band, and Skapti was there in his company, and they ran in between them, and so they could not get at one another to fight.

Then Hall threw in his people with theirs, and was for parting them there and then, and so a truce was set, and was to be kept throughout the Thing, and then the bodies were laid out and borne to the church, and the wounds of those men were bound up who were hurt.

The day after men went to the Hill of Laws. Then Han of the Side stood up and asked for a hearing, and got it at once; and he spoke thus, "Here there have been hard happenings in lawsuits and loss of life at the Thing, and now I will show again that I am little-hearted, for I will now ask Asgrim and the others who take the lead in these suits, that they grant us an atonement on even terms;" and so he goes on with many fair words.

Kari Solmund's son said, "Though all others take an atonement in their quarrels, yet will I take no atonement in my quarrel; for ye will wish to weigh these manslayings against the burning, and we cannot bear that."

In the same way spoke Thorgeir Craggeir.

Then Skapti Thorod's son stood up and said, "Better had it been for thee, Kari, not to have run away from thy father-in-law and thy brothers-in-law, than now to sneak out of this atonement."

Then Kari sang these verses:

"Warrior wight that weapon wieldest
Spare thy speering why we fled,
Oft for less falls hail of battle,
Forth we fled to wreak revenge;
Who was he, fainthearted foeman,
Who, when tongues of steel sung high,
Stole beneath the booth for shelter,
While his beard blushed red for shame?

"Many fetters Skapti fettered
When the men, the Gods of fight,
From the fray fared all unwilling
Where the skald scarce held his shield;
Then the suttlers dragged the lawyer
Stout in scolding to their booth,
Laid him low amongst the riffraff,
How his heart then quaked for fear.

"Men who skim the main on sea stag
Well in this ye showed your sense
Making game about the Burning,
Mocking Helgi, Grim, and Njal;
Now the moor round rocky Swinestye (1),
As men run and shake their shields,
With another grunt shall rattle
When this Thing is past and gone."

Then there was great laughter. Snorri the Priest smiled and sang this between his teeth, but so that many heard:

"Skill hath Skapti us to tell
Whether Asgrim's shaft flew well;
Holmstein hurried swift to flight,
Thorstein turned him soon to fight."

Now men burst out in great fits of laughter.

Then Hall of the Side said, "All men know what a grief I have suffered in the loss of my son Ljot; many will think that he would be valued dearest of all those men who have fallen here; but I will do this for the sake of an atonement--I will put no price on my son, and yet will come forward and grant both pledges and peace to those who are my adversaries. I beg thee, Snorri the Priest, and other of the best men, to bring this about, that there may be an atonement between us."

Now he sits him down, and a great hum in his favour followed, and all praised his gentleness and goodwill.

Then Snorri the Priest stood up and made a long and clever speech, and begged Asgrim and the others who took the lead in the quarrel to look towards an atonement.

Then Asgrim said, "I made up my mind when Flosi made an inroad on my house that I would never be atoned with him; but now Snorri the Priest, I will take an atonement from him for thy word's sake and other of our friends."

In the same way spoke Thorleif Crow and Thorgrim the Big, that they were willing to be atoned, and they urged in every way their brother Thorgeir Craggeir to take an atonement also; but he hung back, and says he would never part from Kari.

Then Gizur the White said, "Now Flosi must see that he must make his choice, whether he will be atoned on the understanding that some will be out of the atonement."

Flosi says he will take that atonement; "And methinks it is so much the better," he says, "that I have fewer good men and true against me."

Then Gudmund the Powerful said, "I will offer to handsel peace on my behalf for the slayings that have happened here at the Thing, on the understanding that the suit for the burning is not to fall to the ground."

In the same way spoke Gizur the White and Hjallti Skeggi's son, Asgrim Ellidagrim's son and Mord Valgard's son.

In this way the atonement came about, and then hands were shaken on it, and twelve men were to utter the award; and Snorri the Priest was the chief man in the award, and others with him. Then the manslaughters were set off the one against the other, and those men who were over and above were paid for in fines. They also made an award in the suit about the burning.

Njal was to be atoned for with a triple fine,<ref>'''fine''': "Sokat számított az áldozat tekintélye és megbecsültsége. Ezt tükrözi a Brennu-Njáls saga egyik legfontosabb mozzanata, a gyújtogatók elleni per." [[Gyönki, Viktória. Váltságfizetés a 10-11. századi Izlandon két nemzetségi sagában]] (p.30) </ref> and Bergthora with two. The slaying of Skarphedinn was to be set off against that of Hauskuld the Whiteness Priest. Both Grim and Helgi were to be paid for with double fines; and one full man-fine should be paid for each of those who had been burnt in the house.

No atonement was taken for the slaying of Thord Kari's son.

It was also in the award that Flosi and all the burners should go abroad into banishment, and none of them was to sail the same summer unless he chose; but if he did not sail abroad by the time that three winters were spent, then he and all the burners were to become thorough outlaws. And it was also said that their outlawry might be proclaimed either at the Harvest-Thing or Spring-Thing, whichever men chose; and Flosi was to stay abroad three winters.

As for Gunnar Lambi's son, and Grani Gunnar's son, Glum Hilldir's son, and Kol Thorstein's son, they were never to be allowed to come back.

Then Flosi was asked if he would wish to have a price put upon his wound, but he said he would not take bribes for his hurt.

Eyjolf Bolverk's son had no fine awarded for him, for his unfairness and wrongfulness.

And now this settlement and atonement was handselled and was well kept afterwards.

Asgrim and his friends gave Snorri the priest good gifts, and he had great honour from these suits.

Skapti got a fine for his hurt.

Gizur the White, and Hjallti Skeggi's son, and Asgrim Ellidagrim's son, asked Gudmund the Powerful to come and see them at home. He accepted the bidding, and each of them gave him a gold ring.

Now Gudmund rides home north and had praise from every man for the part he had taken in these quarrels.

Thorgeir Craggeir asked Kari to go along with him, but yet first of all they rode with Gudmund right up to the fells north. Kari gave Gudmund a golden brooch, but Thorgeir gave him a silver belt, and each was the greatest treasure. So they parted with the utmost friendship, and Gudmund is out of this story.

Kari and Thorgeir rode south from the fell, and down to the Rapes (1), and so to Thurso-water.

Flosi, and the burners along with him, rode east to Fleetlithe, and he allowed the sons of Sigfus to settle their affairs at home. Then Flosi heard that Thorgeir and Kari had ridden north with Gudmund the Powerful, and so the burners thought that Kari and his friend must mean to stay in the north country; and then the sons of Sigfus asked leave to go east under Eyjafell to get in their money, for they had money out on call at Headbrink. Flosi gave them leave to do that, but still bade them be ware of themselves, and be as short a time about it as they could.

Then Flosi rode up by Godaland, and so north of Eyjafell Jokul, and did not draw bridle before he came home east to Swinefell.

Now it must be said that Hall of the Side had suffered his son to fall without a fine, and did that for the sake of an atonement, but then the whole host of men at the Thing agreed to pay a fine for him, and the money so paid was not less than eight hundred in silver, but that was four times the price of a man; but all the others who had been with Flosi got no fines paid for their hurts, and were very ill pleased at it.

The sons of Sigfus stayed at home two nights, but the third day they rode east to Raufarfell, and were there the night. They were fifteen together, and had not the least fear for themselves. They rode thence late, and meant to reach Headbrink about even. They baited their horses in Carlinedale, and then a great slumber came over them.

ENDNOTES:

(1) "Swinestye," ironically for Swinefell, where Flosi lived. (2) This is the English equivalent for the Icelandic Hrep, a district. It still lingers in "the Rape of Bramber," and other districts in Sussex and the southeast.

==References==

<references />

==Kafli 145==

Snorri goði spyr nú hvar komið er málunum. Tekur hann þá að fylkja liði sínu fyrir neðan Almannagjá millum og Hlaðbúðar og sagði fyrir áður sínum mönnum hvað þeir skyldu að gera.

Sendimaðurinn kemur nú til Þórhalls Ásgrímssonar og segir honum hvar þá var komið að þeir Mörður Valgarðsson mundu sekir gervir allir en eytt vígsmálunum. En er hann heyrði þetta brá honum svo við að hann mátti eigi orði upp koma. Hann spratt þá upp úr rúminu og þreif tveim höndum spjótið Skarphéðinsnaut og rak í gegnum fótinn á sér. Var þar á holdið og kveisunaglinn á spjótinu því að hann skar út úr fætinum en blóðfossinn fellur og vogföllin svo að lækur féll eftir gólfinu. Hann gekk nú út úr búðinni óhaltur og fór svo hart að sendimaðurinn fékk ekki fylgt honum. Fer hann nú þar til er hann kemur til fimmtardómsins. Þar mætti hann Grími hinum rauða frænda Flosa og jafnskjótt sem þeir fundust lagði Þórhallur til hans spjótinu<ref>'''lagði Þórhallur til hans spjótinu''': "That was the first killing of the battle, the act of the best lawyer in Iceland. The symbolism is as obvious as out author is likely to make it. But the law has failed in the trail of the Burners not because the problem is one with the law, or because the law is corrupt, or because the law is stupid, but because the problem is political and institutional (or more precisely the absence of institutions) more than it is legal." [[Miller, William Ian. The Trial of Flosi and the Battle: Chapters 135, 141–5]] (s. 264).</ref> og kom í skjöldinn og klofnaði hann í sundur en spjótið hljóp í gegnum hann svo að oddurinn kom út á milli herðanna. Þórhallur kastaði honum af spjótinu.

Kári Sölmundarson gat séð þetta og mælti við Ásgrím: „Hér er kominn Þórhallur son þinn og hefir þegar vegið víg og er þetta skömm mikil ef hann einn skal hug til hafa að hefna brennunnar.“

„Það skal og eigi vera,“ segir Ásgrímur, „og snúum vér nú að þeim.“

Var þá kall mikið um allan herinn og síðan var æpt heróp.

Þeir Flosi snerust þá við og eggjuðust nú fast hvorirtveggju.

Kári Sölmundarson sneri nú þar að sem fyrir var Árni Kolsson og Hallbjörn hinn sterki. Og þegar er hann sá Kára hjó hann til hans og stefndi á fótinn en Kári hljóp í loft upp og missti Hallbjörn hans. Kári sneri að Árna Kolssyni og hjó til hans og kom á öxlina og tók í sundur axlarbeinið og viðbeinað og hljóp allt ofan í brjóstið. Féll Árni þegar dauður til jarðar. Síðan hjó hann til Hallbjarnar og kom í skjöldinn og gekk í gegnum skjöldinn og svo ofan af honum þumaltána. Hólmsteinn skaut spjóti til Kára en hann tók á lofti spjótið og sendi aftur og varð það manns bani í liði Flosa.

Þorgeir skorargeir kom að þar er fyrir var Hallbjörn hinn sterki. Þorgeir lagði til hans svo fast með annarri hendi að Hallbjörn féll fyrir og komst nauðulega á fætur og sneri þegar undan. Þá mætti Þorgeir Þorvaldi Þrum-Ketilssyni og hjó þegar til hans með öxinni Rimmugýgi er átt hafði Skarphéðinn. Þorvaldur kom fyrir sig skildinum. Þorgeir hjó í skjöldinn og klauf allan en hyrnan sú hin fremri rann í brjóstið og gekk á hol og féll Þorvaldur þegar og var dauður.

Nú er að segja frá því að Ásgrímur Elliða-Grímsson og Þórhallur son hans, Hjalti Skeggjason og Gissur hvíti sóttu að þar sem fyrir var Flosi og Sigfússynir og aðrir brennumenn. Var þar allharður bardagi og laukst með því að þeir sóttu svo fast að að þeir Flosi hrukku undan.

Guðmundur hinn ríki og Mörður Valgarðsson og Þorgeir skorargeir sóttu þar að er voru Öxfirðingar og Austfirðingar og Reykdælir. Var þar allharður bardagi með öllu.

Kári Sölmundarson kom að þar er fyrir var Bjarni Brodd-Helgason. Kári þreif upp spjót og lagði til hans og kom í skjöldinn. Bjarni skaut hjá sér skildinum, ella hefði spjótið staðið í gegnum hann. Hann hjó þá til Kára og stefndi á fótinn. Kári kippti fætinum og snerist undan á hæli og missti Bjarni hans. Kári hjó þegar til hans. Þá hljóp maður fram og skaut skildi fyrir Bjarna. Kári klauf ofan allan skjöldinn og nam blóðrefillinn lærið og reist ofan allan fótinn. Sá maður féll þegar og varð aldrei örkumlalaus meðan hann lifði. Kári þreif þá tveim höndum spjótið og snerist að Bjarna og lagði til hans. Hann sá engan sinn kost annan en hann lét fallast undan laginu. En þegar Bjarni kemst á fætur hrökk hann undan. Þorgeir skorargeir og Gissur hvíti sóttu þá að þar er fyrir var Hólmsteinn Spak-Bersason og Þorkell Geitisson. Lauk svo með þeim að þeir Hólmsteinn hrukku undan. Varð þá óp mikið að þeim af mönnum Guðmundar ríka.

Þorvarður Tjörvason frá Ljósavatni fékk sár mikið. Hann var skotinn í handlegginn og ætluðu menn að skotið hefði Halldór son Guðmundar ríka og hafði hann þetta sár bótalaust alla ævi síðan.

Var þar nú þröng mikil. En þó að hér sé sagt frá nokkurum atburðum þá eru hinir þó miklu fleiri er menn hafa engar frásagnir af.

Flosi hafði það sagt sínum mönnum að þeir skyldu leita til vígis í Almannagjá ef þeir yrðu forviða því að þar mátti einum megin að sækja.

En flokkur sá er Síðu-Hallur hafði og Ljótur son hans höfðu hörfað frá í braut fyrir atgöngu þeirra feðga Ásgríms og Þórhalls. Sneru þeir ofan fyrir austan Öxará.

Hallur mælti: „Hér slær í allmikil óefni er allur þingheimur berst. Vildi eg, Ljótur frændi, að við bæðum okkur liðs þótt okkur sé það til orðs lagið af nokkurum mönnum og skildum þá. Skalt þú bíða við brúarsporðinn en eg mun ganga í búðir og biðja mér liðs.“

Ljótur mælti: „Ef eg sé að þeir Flosi þurfa liðs af mönnum vorum þá mun eg þegar hlaupa til með þeim.“

„Það muntu gera sem þér líkar,“ segir Hallur, „en biðja vil eg þig að þú bíðir mín.“

Nú brestur flótti í liði Flosa og flýja þeir allir austur yfir Öxará en þeir Ásgrímur og Gissur hvíti gengu eftir og allur herinn. Þeir Flosi hörfuðu ofan á milli árinnar og Virkisbúðar. Snorri goði hafði þar fylkt fyrir liði sínu svo þykkt að þeim gekk þar ekki að fara.

Snorri goði kallaði þá á Flosa: „Hví farið þér svo geystir eða hverjir elta yður?“

Flosi svarar: „Ekki spyrðu þessa af því er eigi vitir þú það áður. En hvort veldur þú því er vér megum eigi sækja til vígis í Almannagjá?“

„Eigi veld eg því,“ segir Snorri, „en hitt er satt að eg veit hverjir valda og mun eg segja þér ef þú vilt að þeir valda því Þorvaldur kroppinskeggi og Kolur.“

Þeir voru þá báðir dauðir og höfðu verið hin mestu illmenni í liði Flosa.

Í annan stað mælti Snorri til sinna manna: „Gerið þér nú hvorttveggja að þér höggvið og leggið til þeirra og keyrið þá í braut héðan. Munu þeir þá skamma stund hér við haldast er hinir sækja að neðan. Skuluð þér þá ekki eftir ganga og láta þá sjálfa á sjást.“

Son Skafta Þóroddssonar var Þorsteinn holmunnur sem fyrr var ritað. Hann var í bardaga með Guðmundi ríka mági sínum. Og þegar Skafti vissi þetta gekk hann til búðar Snorra goða og ætlaði að biðja sér liðs að skilja þá. En er hann var eigi allt kominn að búðardyrunum Snorra þá var bardaginn sem óðastur. Þeir Ásgrímur og hans menn gengu þar að neðan.

Þá mælti Þórhallur við Ásgrím föður sinn: „Þar er hann Skafti Þóroddsson nú, faðir.“

Ásgrímur mælti: „Sé eg það, frændi.“

Skaut hann þá spjóti til Skafta og kom neðan það er kálfi var digrastur og svo í gegnum báða fæturna. Skafti féll við skotið og fékk eigi upp staðið. Fengu þeir það eina ráðs tekið er hjá voru að þeir drógu Skafta inn í búð sverðskriða nokkurs flatan.

Þeir Ásgrímur gengu þá að svo fast að þeir Flosi hrukku undan og hans menn suður með ánni til Möðruvellingabúðar. Þar var maður úti hjá búð nokkurri er Sölvi hét. Hann sauð í katli miklum og hafði þá upp fært úr katlinum en vellan var sem áköfust. Sölvi gat að líta hvar þeir flýðu Austfirðingarnir og voru þá komnir mjög svo þar gegnt.

Hann mælti þá: „Hvort munu þessir allir ragir Austfirðingarnir er hér flýja? Og jafnvel rennur hann Þorkell Geitisson og er allmjög logið frá honum er margir segja hann hug einn en nú rennur engi harðara en hann.“

Hallbjörn sterki var þar nær staddur og mælti: „Eigi skaltu það eiga til að segja að vér séum allir ragir“ og þreif til hans og brá honum á loft og rak hann að höfði í ketilinn. Dó Sölvi þegar. Var þá og sótt að Hallbirni og varð hann þá undan að flýja.

Flosi skaut spjóti til Brúna Hafliðasonar og kom á hann miðjan og varð það hans bani. Hann var í liði Guðmundar ríka. Þorsteinn Hlennason tók spjótið úr sárinu og skaut aftur að Flosa og kom á fótinn og fékk hann sár mikið og féll við. Hann stóð upp þegar. Hörfuðu þeir þá til Vatnsfirðingabúðar.

Þeir Ljótur og Hallur gengu þá austan yfir á með flokk sinn allan. Og þá er þeir komu á hraunið var skotið spjóti úr liði Guðmundar ríka og kom það á Ljót miðjan. Féll hann þegar dauður niður og varð aldrei uppvíst hver þetta víg hafði vegið.

Þeir Flosi hörfuðu nú upp um Vatnsfirðingabúð.

Þorgeir skorargeir mælti þá við Kára Sölmundarson: „Þar er hann nú Eyjólfur Bölverksson ef þú vilt launa honum hringinn.“

„Eg ætla það nú eigi fjarri,“ segir Kári og þreif spjót af manni og skaut til Eyjólfs og kom það á hann miðjan og gekk í gegnum hann. Féll Eyjólfur þá dauður til jarðar.

Þá var hvíld nokkur á um bardagann. Snorri goði kom þá að með flokk sinn. Var þar þá Skafti í liði með honum og hljópu þeir í milli þeirra. Náðu þeir þá eigi að berjast. Hallur gekk þá í lið með þeim og vildi skilja þá. Voru þá sett grið og skyldu þau haldast um þingið. Var þá búið um lík og færð til kirkju og bundin sár þeirra manna er særðir voru.

Annan dag eftir gengu menn til Lögbergs. Hallur af Síðu stóð upp og kvaddi sér hljóðs og fékk þegar.

Hann mælti svo: „Hér hafa orðið harðir atburðir í mannalátum og málasóknum. Mun eg enn sýna það er eg er lítilmenni. Eg vil nú biðja Ásgrím og þá aðra er fyrir málum þessum eru að þeir unni oss jafnsættis.“

Fer hann þar um mörgum fögrum orðum.

Kári Sölmundarson mælti: „Þótt allir sættist aðrir á sín mál þá skal eg eigi sættast á mín mál því að þér munuð vilja virða víg þessi í móti brennunni en vér þolum það eigi.“

Slíkt hið sama mælti Þorgeir skorargeir.

Þá stóð upp Skafti Þóroddsson og mælti: „Betra hefði þér verið, Kári, að renna eigi frá mágum þínum og skerast nú eigi úr sættum.“

Kári kvað þá vísur þrjár:

43. Hvað skaltu, runnur, þótt rynnum,

rannlinns, of sök minni

hagl dreif skarpt á Sköglar

skýjum, oss að frýja,

hinn er hélt, þá er hjalta

hátungur mjög sungu,

brynju meiður til búðar

blauður með skeggið rauða.

44. Varði eg víga Njörðum

vilja þraut að skilja.

Lítt gekk skáld fyrir skjöldu,

Skafta, margt að hafti,

er matsjóðar Móða

málmrógs flatan drógu,

slíkt er allt af æðru,

inn í búð að trúðum.

45. Höfðu Gríms að gamni

græðis elgs og Helga,

rétt unnut þá runnar,

rennendur Níals brennu.

Nú mun börgs í björgum

baughnykkjöndum þykja

lyngs að loknu þingi

Ljóts annan veg þjóta.

Þá varð hlátur mikill.

Snorri goði brosti að og kvað þetta fyrir munni sér svo að margir heyrðu:

46. Vel kann Skafti skilja,

skaut Ásgrímur spjóti,

villat Hólmsteinn flýja,

vegur Þorketill nauðigur.

Hlógu menn nú allmjög.

Hallur af Síðu mælti: „Allir menn vita hvern harm eg hefi beðið um lát Ljóts sonar míns. Munu það margir ætla að hann muni dýrstur ger af þeim mönnum er hér hafa látist. En eg vil það vinna til sátta manna að leggja son minn ógildan og ganga þó til að veita þeim bæði tryggðir og grið er mínir mótstöðumenn eru. Bið eg þig, Snorri goði, og aðra hina bestu menn að þér komið því til leiðar að sættir verði með oss.“

Settist hann nú niður og var ger að hans máli mikill rómur og góður og lofuðu allir mjög hans góðgirnd.

Snorri goði stóð þá upp og talaði langt erindi og snjallt og bað Ásgrím og aðra þá menn er fyrir málum voru þaðan að, að þeir skyldu sættast.

Ásgrímur mælti: „Það ætlaði eg þá er Flosi reið heim að mér að eg mundi við hann aldrei sættast en nú vil eg, Snorri goði, sættast fyrir orð þín og annarra vina vorra.“

Slíkt hið sama mæltu þeir Þorleifur krákur og Þorgrímur hinn mikli að þeir mundu sættast og fýstu í öllu Þorgeir skorargeir bróður sinn að sættast en hann skarst undan og kvaðst aldrei við Kára skyldu skiljast.

Þá mælti Gissur hvíti: „Nú má Flosi sjá sinn kost hvort hann vill sættast til þess að sumir séu utan sætta.“

Flosi kvaðst sættast vilja „og þykir mér því betur,“ segir hann, „er eg hefi færri góða menn í móti mér.“

Guðmundur ríki mælti: „Það vil eg bjóða að handsala fyrir víg þau er hér hafa orðið á þinginu að mínum hluta til þess að ekki falli niður brennumálið.“

Slíkt hið sama mæltu þeir Gissur hvíti og Hjalti Skeggjason, Ásgrímur Elliða-Grímsson og Mörður Valgarðsson. Við þetta gekk saman sættin.

Var þá handsalað í tólf manna dóm og var Snorri goði fyrir gerðinni og aðrir gerðarmenn með honum. Var þá jafnað saman vígum en bættir þeir menn sem umfram voru. Þeir gerðu og um brennumálin. Skyldi Njál bæta þrennum manngjöldum <ref>'''manngjöldum''': "Sokat számított az áldozat tekintélye és megbecsültsége. Ezt tükrözi a Brennu-Njáls saga egyik legfontosabb mozzanata, a gyújtogatók elleni per." [[Gyönki, Viktória. Váltságfizetés a 10-11. századi Izlandon két nemzetségi sagában]] (p.30) </ref> en Bergþóru tvennum. Víg Skarphéðins skyldi jafnt og víg Höskulds Hvítanesgoða. Tveim manngjöldum skyldi bæta hvorn þeirra Gríms og Helga. Þá skyldu ein manngjöld fyrir hvern hinna er inni höfðu brunnið. Á vígið Þórðar Kárasonar var ekki sæst. Flosi var og ger utan og allir brennumenn og skyldu eigi fara samsumars nema hann vildi. En ef þeir færu eigi utan um það er þrír vetur væru liðnir þá skyldi hann og allir brennumenn vera sekir skógarmenn. Og var svo mælt að lýsa skyldi sekt þeirra á haustþingi eða vorþingi hvort sem heldur vildi. Flosi skyldi vera þó utan þrjá vetur. Gunnar Lambason og Grani Gunnarsson, Glúmur Hildisson, Kolur Þorsteinsson, þeir skyldu aldrei útkvæmt eiga. Þá er Flosi spurður ef hann vildi láta dæma fyrir sár sín en hann kvaðst ekki vilja taka fémútur á sér. Eyjólfur Bölverksson var lagður ógildur fyrir ójöfnuð sinn og rangindi og var þessi sætt nú handsöluð og efndist vel síðan.

Þeir Ásgrímur gáfu Snorra goða góðar gjafir. Hafði hann virðing mikla af málum þessum.

Skafta var bættur áverkinn.

Þeir Gissur hvíti og Hjalti Skeggjason og Ásgrímur Elliða-Grímsson buðu heim Guðmundi hinum ríka. Hann þá heimboðin og gaf sinn gullhring hver þeirra honum. Ríður Guðmundur nú norður heim og hafði almannalof hversu hann kom sér við í þessum málum.

Þorgeir skorargeir bauð Kára með sér að fara en þó riðu þeir fyrst með Guðmundi allt norður á fjall. Kári gaf Guðmundi gullsylgju en Þorgeir silfurbelti og var hvortveggja hinn besti gripur. Skildu þeir með hinni mestu vináttu og er hann úr sögu þessi. Þeir Kári riðu suður af fjallinu og ofan í Hreppa og svo til Þjórsár.

Flosi og brennumenn allir með honum riðu austur til Fljótshlíðar. Lét hann þá Sigfússonu skipa til búa sinna. Þá frétti Flosi að Þorgeir og Kári höfðu riðið norður með Guðmundi hinum ríka. Ætluðu þá brennumenn að þeir Kári mundu ætla að vera fyrir norðan land. Þá beiddu Sigfússynir að fara austur undir Eyjafjöll að fjárheimtum sínum því að þeir áttu fjárheimtur austur að Höfðabrekku. Flosi leyfði þeim það og bað þá þó vera vara um sig og vera sem skemmst. Flosi reið þá upp um Goðaland og svo á fjall og fyrir norðan Eyjafjallajökul og létti eigi fyrr en hann kom heim austur til Svínafells.

Nú verður að segja frá því að Hallur af Síðu hafði lagið ógildan son sinn og vann það til sætta. Þá bætti honum allur þingheimurinn og varð það eigi minna fé en átta hundruð silfurs en það voru fern manngjöld. En allir þeir aðrir er með Flosa höfðu verið fengu engar bætur fyrir vansa sína og undu við hið versta.

Sigfússynir dvöldust heima tvær nætur en hinn þriðja dag riðu þeir austur til Raufarfells og voru þar um nóttina. Þeir voru saman fimmtán og uggðu alls ekki að sér. Þeir riðu þaðan síð og ætluðu til Höfðabrekku um kveldið. Þeir áðu í Kerlingardal og tóku þar á sig svefn mikinn.

==Tilvísanir==

<references />
==Links==

[[Category:Njáls saga]][[Category:Njáls saga. Efnisyfirlit]]
[[Category:All entries]]

Njála, 102

2016-06-22T14:22:15Z

Barbora:

{{Njála_TOC}}

==Chapter 102==

'''OF THANGBRAND AND GUDLEIF.'''

Gudleif now searches for Sorcerer-Hedinn and finds him on the heath, and chases him down into Carlinedale, and got within spearshot of him, and shoots a spear at him and through him.

Thence they fared to Dyrholms and held a meeting there, and preached the faith there, and there Ingialld, the son of Thorsteinn Highbankawk, became a Christian.

Thence they fared to the Fleetlithe and preached the faith there. There Weatherlid the Skald, and Ari his son, spoke most against the faith, and for that they slew Weatherlid, and then this song was sung about it--

"He who proved his blade on bucklers,
South went through the land to whet
Brand that oft hath felled his foeman,
'Gainst the forge which foams with song (1);
Mighty wielder of war's sickle
Made his sword's avenging edge
Hard on hero's helm-prop rattle (2),
Skull of Weatherlid the Skald."

Thence Thangbrand fared to Bergthorsknoll, and Njal took the faith and all his house, but Mord and Valgard went much against it, and thence they fared out across the rivers; so they went on into Hawkdale and there they baptized Hall (3), and he was then three winters old.

Thence Thangbrand fared to Grimsness, there Thorwald the Scurvy gathered a band against him, and sent word to Wolf Uggi's son that he must fare against Thangbrand and slay him, and made this song on him--

"To the wolf in Woden's harness,
Uggi's worthy warlike son,
I, steel's swinger dearly loving,
This my dimple bidding send;
That the wolf of Gods (4) he chaseth--
Man who snaps at chink of gold--
Wolf who base our Gods blasphemeth,
I the other wolf (5) will crush."

Wolf sang another song in return:

"Swarthy skarf from mouth that skimmeth
Of the man who speaks in song
Never will I catch, though surely
Wealthy warrior it hath sent;
Tender of the sea-horse snorting,
E'en though ill deeds are on foot,
Still to risk mine eyes are open;
Harmful 'tis to snap at flies (6)."

"And," says he, "I don't mean to be made a catspaw by him, but let him take heed lest his tongue twists a noose for his own neck."

And after that the messenger fared back to Thorwald the Scurvy and told him Wolf's words. Thorwald had many men about him, and gave it out that he would lie in wait for them on Bluewood-heath.

Now those two, Thangbrand and Gudleif, ride out of Hawkdale, and there they came upon a man who rode to meet them. That man asked for Gudleif, and when he found him he said, "Thou shalt gain by being the brother of Thorgil of Reykiahole, for I will let thee know that they have set many ambushes, and this too, that Thorwald the Scurvy is now with his band at Hestbeck on Grimsness."

"We shall not the less for all that ride to meet him," says Gudleif, and then they turned down to Hestbeck. Thorwald was then come across the brook, and Gudleif said to Thangbrand, "Here is now Thorwald; let us rush on him now."

Thangbrand shot a spear through Thorwald, but Gudleif smote him on the shoulder and hewed his arm off, and that was his death.

After that they ride up to the Thing, and it was a near thing that the kinsmen of Thorwald had fallen on Thangbrand, but Njal and the eastfirthers stood by Thangbrand.

Then Hjallti Skeggi's son sang this rhyme at the Hill of Laws:

"Ever will I Gods blaspheme
Freyja methinks a dog does seem,
Freyja a dog? Aye! let them be
Both dogs together Odin and she (7)."

Hjallti fared abroad that summer and Gizur the White with him, but Thangbrand's ship was wrecked away east at Bulandsness, and the ship's name was Bison.

Thangbrand and his messmate fared right through the west country, and Steinvora, the mother of Ref the Skald, came against him; she preached the heathen faith to Thangbrand<ref>'''she preached the heathen faith to Thangbrand''': "Whether Christianity is introduced by means of a legal consensus (as in Iceland) or through royal and political power (as in Norway)... these women stand outside the decision-making bodies ... Hence they (Old Icelandic narratives) represent the domestic sphere - the sphere where women held power - as most resistant to the Christian message, and Njáls saga draws on this dynamic when it dramatizes the clash between the old faith and the new as a power struggle between women and men." [[Grønlie, Siân. 'No Longer Male and Female']] (p. 299).</ref> and made him a long speech. Thangbrand held his peace while she spoke, but made a long speech after her, and turned all that she had said the wrong way against her.

"Hast thou heard," she said, "how Thor challenged Christ to single combat, and how he did not dare to fight<ref>'''did not dare to fight''': "Central to Steinunn's argument is her strong support for what she sees as the 'pagan' ideal of aggressive masculinity: her point about Christ not daring to fight is surely a parody of the Passion. ... The implication is clear: conversion can be represented as a struggle between the sexes, in which women consistently oppose and are excluded from the Christian ideals embraced so willingly by men." [[Grønlie, Siân. 'No Longer Male and Female']] (p. 294).</ref> with Thor?"

"I have heard tell," says Thangbrand, "that Thor was naught but dust and ashes, if God had not willed that he should live."

"Knowest thou," she says, "who it was that shattered thy ship?"

"What hast thou to say about that?" he asks.

"That I will tell thee," she says:

"He that giant's offspring (8) slayeth
Broke the mew-field's bison stout (9),
Thus the Gods, bell's warder (10) grieving,
Crushed the falcon of the strand (11);
To the courser of the causeway (12)
Little good was Christ I ween,
When Thor shattered ships to pieces
Gylfi's hart (13) no God could help."

And again she sung another song:

"Thangbrand's vessel from her moorings,
Sea-king's steed, Thor wrathful tore,
Shook and shattered all her timbers,
Hurled her broadside on the beach;
Ne'er again shall Viking's snow-shoe (14),
On the briny billows glide,
For a storm by Thor awakened,
Dashed the bark to splinters small."

After that Thangbrand and Steinvora<ref>'''Thangbrand and Steinvora''': "Steinunn's defamatory allegations ... constitute a shaming of the Christian god as well as his priest. Þangbrandr's failure to take up her verbal challenge with a verse of his own is a failure to protect the belief system he is promoting and a failure to assert his own verbal competence. … Seen in a larger context, Steinunn's encounter with Þangbrandr can be viewed as a social drama, that is, as a way of working out conflicts within and between societies." [[Borovsky, Zoe. Never in Public]] (pp. 9-10).</ref> parted, and they fared west to Bardastrand.

ENDNOTES:

(1) "Forge which foams with song," the poet's head, in which songs are forged, and gush forth like foaming mead.

(2) "Hero's helm-prop," the hero's, man's, head which supports his helm.

(3) It is needless to say that this Hall was not Hall of the Side.

(4) "Wolf of Gods," the "caput lupinum," the outlaw of heaven, the outcast from Valhalla, Thangbrand.

(5) "The other wolf," Gudleif.

(6) "Swarthy skarf," the skarf, or "pelecanus carbo", the cormorant. He compares the message of Thorwald to the cormorant skimming over the waves, and says he will never take it. "Snap at flies," a very common Icelandic metaphor from fish rising to a fly.

(7) Maurer thinks the allusion is here to some mythological legend on Odin's adventures which has not come down to us.

(8) "He that giant's," etc., Thor.

(9) "Mew-field's bison," the sea-going ship, which sails over the plain of the sea-mew.

(10) "Bell's warder," the Christian priest whose bell-ringing formed part of the rites of the new faith.

(11) "Falcon of the strand," ship.

(12) "Courser of the causeway," ship.

(13) "Gylfi's hart," ship.

(14) "Viking's snow-shoe," sea-king's ship.

==References==

<references />

==Kafli 102==

Guðleifur leitar nú Galdra-Héðins og finnur hann á heiðinni og eltir hann ofan að Kerlingardal og komst í skotfæri við hann og skýtur spjótinu til hans og í gegnum hann.

Þaðan fóru þeir til Dyrhólma og áttu þar fund og buðu þar trú og kristnaðist þar Ingjaldur son Þorkels Háeyrartyrðils.

Þaðan fóru þeir til Fljótshlíðar og buðu þar trú. Þar mælti mest í móti Veturliði skáld og Ari son hans og fyrir það vógu þeir Veturliða. Og er þar um kveðin vísa þessi:

31. Ryðfjónar gekk reynir

randa suður á landi

beðs í bóna smiðju

Baldurs sigtólum halda.

Siðreynir lét síðan

snjallur moldhamar gjalla

hauðurs í hattar steðja

hjaldur, Veturliða skaldi.

Þaðan fór Þangbrandur til Bergþórshvols og tók Njáll við trú og öll hjú hans. En þeir Mörður og Valgarður gengu mjög í móti og fóru þeir þaðan út yfir ár. Þeir fóru í Haukadal og skírðu þar Hall og var hann þá þrevetur.

Þaðan fór hann til Grímsness. Þar efldi flokk í móti honum Þorvaldur veili og sendi orð Úlfi Uggasyni að hann skyldi fara að Þangbrandi og drepa hann og kvað til vísu þessa:

32. Yggs bjálfa mun eg Úlfi

Endils og boð senda,

mér er við stála stýri

stugglaust, syni Ugga,

að gnýskúta Geitis

goðvarg fyrir argan,

þann er við rögn og rignir,

reki hann en eg mun annan.

Úlfur kvað aðra vísu í móti:

33. Getka eg, sunds þótt sendi

sann-élboði tanna

hvarfs við hleypiskarfi,

Hárbarðs véa fjarðar.

Þó að ráfáka rækim,

röng eru mál á gangi,

sé eg fyrir mínu meini,

mínlegt flugu að ginna.

„Og ætla eg ekki,“ sagði hann, „að vera ginningarfífl hans. En gæti hann að honum vefjist eigi tungan um höfuð.“

Og eftir það fór sendimaður aftur til Þorvalds hins veila og sagði honum orð Úlfs. Þorvaldur hafði margt manna um sig og hafði það við orð að sitja fyrir þeim á Bláskógaheiði.

Þeir Þangbrandur og Guðleifur riðu úr Haukadal. Þeir mættu þar manni einum er reið í móti þeim.

Spurði sjá að Guðleifi og er hann fann hann mælti hann: „Njóta skaltu Þorgils bróður þíns á Reykjahólum að eg vil gera þér njósn að þeir hafa margar fyrirsátir og það með að Þorvaldur hinn veili er með flokk sinn við Hestlæk í Grímsnesi.“

„Ekki skulum vér ríða að síður,“ segir Guðleifur, „til fundar við hann.“

Og snúa þeir síðan ofan til Hestlækjar. Þorvaldur var kominn yfir lækinn.

Guðleifur mælti til Þangbrands: „Hér er nú Þorvaldur og hlaupum nú að honum.“

Þangbrandur skaut spjóti í gegnum Þorvald en Guðleifur hjó á öxlina og frá ofan höndina og varð það hans bani.

Eftir það ríða þeir á þing upp og hafði svo nær að frændur Þorvalds mundu ganga að honum. Veittu þeir Njáll og Austfirðingar Þangbrandi. Hjalti Skeggjason kvað kviðling þenna:

34. Spari eg eigi goð geyja.

Grey þykir mér Freyja.

Æ mun annað tveggja

Óðinn grey eða Freyja.

Hjalti fór utan um sumarið og Gissur hvíti. En skip Þangbrands braut austur við Búlandsnes og hét skipið Vísund.

Þeir Þangbrandur fóru allt vestur um sveitir.

Steinvör kom í móti honum, móðir Skáld-Refs. Hún boðaði Þangbrandi heiðni<ref>'''hún boðaði Þangbrandi heiðni''': "Whether Christianity is introduced by means of a legal consensus (as in Iceland) or through royal and political power (as in Norway)... these women stand outside the decision-making bodies ... Hence they (Old Icelandic narratives) represent the domestic sphere - the sphere where women held power - as most resistant to the Christian message, and Njáls saga draws on this dynamic when it dramatizes the clash between the old faith and the new as a power struggle between women and men." [[Grønlie, Siân. 'No Longer Male and Female']] (s. 299).</ref> og taldi lengi fyrir honum. Þangbrandur þagði meðan hún talaði en talaði lengi eftir og sneri því í villu er hún hafði mælt.

„Hefir þú heyrt það,“ sagði hún, „er Þór bauð Kristi á hólm og þorði hann eigi að berjast<ref>'''þorði hann eigi að berjast''': "Central to Steinunn's argument is her strong support for what she sees as the 'pagan' ideal of aggressive masculinity: her point about Christ not daring to fight is surely a parody of the Passion. ... The implication is clear: conversion can be represented as a struggle between the sexes, in which women consistently oppose and are excluded from the Christian ideals embraced so willingly by men." [[Grønlie, Siân. 'No Longer Male and Female']] (s. 294).</ref> við Þór?“

„Heyrt hefi eg,“ segir Þangbrandur, „að Þór var ekki nema mold og aska ef guð vildi eigi að hann lifði.“

„Veistu,“ segir hún, „hver brotið hefir skip þitt?“

„Hvað segir þú til?“ segir hann.

„Það mun eg segja þér,“ segir hún:

35. Braut fyrir bjöllu gæti,

bönd ráku val strandar,

mögfellandi mellu,

mástalls, Vísund allan.

Hlífðit Kristur, þá er kneyfði

knörr, málfeta varra.

Lítt get eg að guð gætti

Gylfa hreins að einu.

Og enn kvað hún aðra vísu:

36. Þór brá þunnís dýri

Þangbrands úr stað löngu,

hristi búss og beysti

barð og laust við jörðu.

Muna skíð um sjá síðan

sundfært Atals grundar,

hregg því að hvað tók leggja,

honum kennt, í spónum.

Eftir það skildu þau Þangbrandur og Steinvör<ref>'''Þangbrandur og Steinvör''': "Steinunn's defamatory allegations ... constitute a shaming of the Christian god as well as his priest. Þangbrandr's failure to take up her verbal challenge with a verse of his own is a failure to protect the belief system he is promoting and a failure to assert his own verbal competence. … Seen in a larger context, Steinunn's encounter with Þangbrandr can be viewed as a social drama, that is, as a way of working out conflicts within and between societies." [[Borovsky, Zoe. Never in Public]] (s. 9-10).</ref> og fóru þeir vestur til Barðastrandar.

==Tilvísanir==

<references />
==Links==

[[Category:Njáls saga]][[Category:Njáls saga. Efnisyfirlit]]
[[Category:All entries]]

Grønlie, Siân. 'No Longer Male and Female'

2016-06-22T14:18:02Z

Barbora:

* '''Author''': Grønlie, Siân
* '''Title''': 'No Longer Male and Female': Redeeming Women in the Icelandic Conversion Narratives
* '''Published in''': ''Medium Aevum'' 75.2
* '''Year''': 2006
* '''Pages''': 293-318
* '''E-text''': [http://search.proquest.com/docview/194194303/fulltextPDF/2EFBA1408304A91PQ/1?accountid=28822 ProQuest]
* '''Reference''': Grønlie, Siân. "'No Longer Male and Female': Redeeming Women in the Icelandic Conversion Narratives." ''Medium Aevum'' 75.2 (2006): 293-318.
----
* '''Key words''':

==Annotation==
The confrontation between Steinunn and Þangbrandr in ''Njála'' furnishes the starting example for this article which is focussing on the representation of women in Icelandic conversion narratives. Siân Grønlie disagrees with scholars who interpret the opposition of pagan women and Christian men as echoing history or as a purely literary construction due to clerical misogyny, and explores other examples taken from ''íslendingasögur'', ''konungasögur'', and translated saints’ lives. She shows that alternative depictions of women in conversion narratives can be found, portraying continuity rather than rupture between the old and new faith, and assimilation rather than adversity. She concludes that when these more positive examples aren’t overlooked, another, more nuanced, image of women’s attitude to Christian conversion appears.

==Lýsing==

==See also==

==References==
[[Njála,_102|Chapter 102]]: '''þorði hann eigi að berjast''': "Central to Steinunn's argument is her strong support for what she sees as the 'pagan' ideal of aggressive masculinity: her point about Christ not daring to fight is surely a parody of the Passion. ... The implication is clear: conversion can be represented as a struggle between the sexes, in which women consistently oppose and are excluded from the Christian ideals embraced so willingly by men." (p. 294).

[[Njála,_102|Chapter 102]]: '''hún boðaði Þangbrandi heiðni''': "Whether Christianity is introduced by means of a legal consensus (as in Iceland) or through royal and political power (as in Norway)... these women stand outside the decision-making bodies ... Hence they (Old Icelandic narratives) represent the domestic sphere - the sphere where women held power - as most resistant to the Christian message, and Njáls saga draws on this dynamic when it dramatizes the clash between the old faith and the new as a power struggle between women and men." (p. 299).

==Links==

* ''Written by:'' Barbora Davídková
* ''Icelandic translation:''

[[Category:Njáls saga]][[Category:Njáls saga:_Articles]][[Category:Authors]][[Category:All entries]]

Grønlie, Siân. 'No Longer Male and Female'

2016-06-22T11:52:41Z

Barbora: Created page with "* '''Author''': Grønlie, Siân * '''Title''': 'No Longer Male and Female': Redeeming Women in the Icelandic Conversion Narratives * '''Published in''': ''Medium Aevum'' 75.2 *..."

Helga Kress. Manndom og misogyni. Noen refleksjoner omkring kvinnesynet i Njåls saga

2016-06-21T16:26:55Z

Barbora: Created page with "* '''Author''': Kress, Helga * '''Title''': Manndom og misogyni. Noen refleksjoner omkring kvinnesynet i Njåls saga * '''Published in''': ''Gardar'' 10 * '''Year''': 1976 * '''P..."

* '''Author''': Kress, Helga
* '''Title''': Manndom og misogyni. Noen refleksjoner omkring kvinnesynet i Njåls saga
* '''Published in''': ''Gardar'' 10
* '''Year''': 1976
* '''Pages''': 35-51
* '''E-text''':
* '''Reference''': Kress, Helga. "Manndom og misogyni. Noen refleksjoner omkring kvinnesynet i Njåls saga." ''Gardar'' 10 (1976): 35-51.
----
* '''Key words''':

==Annotation==
==Lýsing==

==See also==

==References==

==Links==

* ''Written by:''
* ''Icelandic/English translation:''

[[Category:Njáls saga]][[Category:Njáls saga:_Articles]][[Category:Authors]][[Category:All entries]]

Mundt, Marina. Kvinnens forhold til ekteskapet i Njåls saga

2016-06-21T16:23:46Z

Barbora:

* '''Author''': Mundt, Marina
* '''Title''': Kvinnens forhold til ekteskapet i Njåls saga
* '''Published in''': ''Edda'' 76
* '''Year''': 1976
* '''Pages''': 17-25
* '''E-text''':
* '''Reference''': Mundt, Marina. "Kvinnens forhold til ekteskapet i Njåls saga." ''Edda'' 76 (1976): 17-25.
----
* '''Key words''':

==Annotation==
==Lýsing==

==See also==

==References==

==Links==

* ''Written by:''
* ''Icelandic/English translation:''

[[Category:Njáls saga]][[Category:Njáls saga:_Articles]][[Category:Authors]][[Category:All entries]]

Genzmer, Felix. Die Geheimrunen der Egilssaga

2016-06-21T12:39:14Z

Barbora:

* '''Author''': Genzmer, Felix
* '''Title''': Die Geheimrunen der Egilssaga
* '''Published in''': ''Arkiv för nordisk filologi'' 67
* '''Year''': 1952
* '''Pages''': 39-47
* '''E-text''':
* '''Reference''': Genzmer, Felix. "Die Geheimrunen der Egilssaga." ''Arkiv för nordisk filologi'' 67 (1952): 39-47.
----
* '''Key words''': runes (rúnir)

==Annotation==
In this article Genzmer discusses the magical rune which were carved by a farmer’s son on Helga Þorfinnsdóttir’s bed. Since Egill makes it clear that the farmer’s son carved ten magical characters, it is possible to conclude that the mistake the boy made is linked to this number. The mistake might reside in the fact that he carved ten instead of nine or eleven runes. Genzmer describes various runes and proposes examples to try to find out how the boy’s inscription looked like.

==Lýsing==

Í greininni fjallar Genzmer um galdrarúnirnar sem voru ristar á rúm Helgu Þorfinnsdóttur af bóndasyninum. Í sögunni tekur Egill það skýrt fram að bóndasonurinn risti tíu launstafi og væri hægt að draga þá ályktun að mistök drengsins felist í þeirri tölu. Mistökin gætu legið í því að hann risti tíu rúnir í stað níu eða ellefu. Genzmer fjallar um mismunandi rúnir og kemur með dæmi til að reyna að komast að því hvernig áletrun bóndasonarins leit út.

==See also==

==References==

[[Egla,_74|Chapter 74]]: '''tíu launstafi ristna''': "Daß Egil diese Zahl ausdrücklich nennt, läßt darauf schließen, daß der Fehler mit ihr zusammenhängt" (p. 182).

==Links==

* ''Written by:'' Anna Katharina Blocher
* ''English translation:'' Barbora Davídková

[[Category:Egils saga]][[Category:Egils saga:_Articles]][[Category:Authors]][[Category:Runes]][[Category:All entries]]

Wolf, Alois. Zur Stellung der Njála in der isländischen Sagaliteratur

2016-06-20T16:35:35Z

Barbora:

* '''Author''': Wolf, Alois
* '''Title''': Zur Stellung der ''Njála'' in der isländischen Sagaliteratur
* '''Published in''': ''Tradition und Entwicklung: Festschrift für Eugen Thurnher zum 60. Geburtstag.''
* '''Editors''': Werner M. Bauer, Achim Masser, and Guntram A. Plangg
* '''Place, Publisher''': Innsbruck
* '''Year''': 1982
* '''Pages''': 61-85
* '''E-text''':
* '''Reference''': Wolf, Alois. "Zur Stellung der ''Njála'' in der isländischen Sagaliteratur." ''Tradition und Entwicklung: Festschrift für Eugen Thurnher zum 60. Geburtstag.'' pp. 61-85. Eds. Werner M. Bauer, Achim Masser, and Guntram A. Plangg. Innsbruck, 1982.
----
* '''Key words''':

==Annotation==
==Lýsing==

==See also==

==References==

==Links==

* ''Written by:''
* ''Icelandic/English translation:''

[[Category:Njáls saga]][[Category:Njáls saga:_Articles]][[Category:Authors]][[Category:All entries]]