https://wikisaga.hi.is/index.php?action=history&feed=atom&title=Egla%2C_59Egla, 59 - Revision history2026-04-13T22:37:12ZRevision history for this page on the wikiMediaWiki 1.42.3https://wikisaga.hi.is/index.php?title=Egla,_59&diff=8810&oldid=prevJón Karl Helgason at 13:08, 8 November 20182018-11-08T13:08:18Z<p></p>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>They went to the farm, rushed into the house, and slew there fifteen or sixteen men. Some escaped by running away. They plundered the place, destroying what they could not take with them. The cattle they drove to the shore and slaughtered, putting on board as much as the boat would hold; then they rowed out by the sound between the islands. Egil was now furious, so that there was no speaking with him. He sat at the boat's helm.</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>They went to the farm, rushed into the house, and slew there fifteen or sixteen men. Some escaped by running away. They plundered the place, destroying what they could not take with them. The cattle they drove to the shore and slaughtered, putting on board as much as the boat would hold; then they rowed out by the sound between the islands. Egil was now furious, so that there was no speaking with him. He sat at the boat's helm.</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>And when they got further out in the firth towards Herdla, then came rowing out towards them Rognvald the king's son with twelve more on the painted pinnace. They had now learnt that Egil's ship lay in Herdla-water, and they meant to take to Onund news of Egil's whereabouts. And when Egil saw the boat, he knew it at once. Straight for it he steered; and when the boats came together, the beak of the cutter struck the side of the pinnace's bow, which so heeled over that the water poured in on one side and the boat filled. Egil leapt aboard, grasping his halberd, and cried to his men to let no one in the pinnace escape with life. This was easy, for there was no defence. All were slain as they swam, none escaped. Thirteen there perished,<ref>'''Thirteen there perished''': "Nú fær það vissulega ekki staðizt að Egill hafi drepið son Eríks og Gunnhildar […] Auk þess verður að telja gersamlega óhugsandi að Eríkur – og þaðan af síður Gunnhildur – hefði látið sonarbana sinn ganga sér lifandi úr greipum aðeins tveimur árum síðar, hver beygur sem þeim stóð af honum. Engin önnur kvæði né lausavísur Egils sem varðveitzt hafa víkja heldur að þessu atviki." [[Pétur Benediktsson. Hvers vegna orti Egill Höfuðlausn?] (pp. 9-10).</ref> Rognvald and his comrades. Then Egil and his men rowed to Herdla island, and Egil sang a stave:</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>And when they got further out in the firth towards Herdla, then came rowing out towards them Rognvald the king's son with twelve more on the painted pinnace. They had now learnt that Egil's ship lay in Herdla-water, and they meant to take to Onund news of Egil's whereabouts. And when Egil saw the boat, he knew it at once. Straight for it he steered; and when the boats came together, the beak of the cutter struck the side of the pinnace's bow, which so heeled over that the water poured in on one side and the boat filled. Egil leapt aboard, grasping his halberd, and cried to his men to let no one in the pinnace escape with life. This was easy, for there was no defence. All were slain as they swam, none escaped. Thirteen there perished,<ref>'''Thirteen there perished''': "Nú fær það vissulega ekki staðizt að Egill hafi drepið son Eríks og Gunnhildar […] Auk þess verður að telja gersamlega óhugsandi að Eríkur – og þaðan af síður Gunnhildur – hefði látið sonarbana sinn ganga sér lifandi úr greipum aðeins tveimur árum síðar, hver beygur sem þeim stóð af honum. Engin önnur kvæði né lausavísur Egils sem varðveitzt hafa víkja heldur að þessu atviki." [[Pétur Benediktsson. Hvers vegna orti Egill Höfuðlausn?<ins style="font-weight: bold; text-decoration: none;">]</ins>] (pp. 9-10).</ref> Rognvald and his comrades. Then Egil and his men rowed to Herdla island, and Egil sang a stave:</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>'I fought, nor feared vengeance;<br></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>'I fought, nor feared vengeance;<br></div></td></tr>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Egill var nú allreiður svo að þá mátti ekki við hann mæla. Sat hann við stýri á bátinum.</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Egill var nú allreiður svo að þá mátti ekki við hann mæla. Sat hann við stýri á bátinum.</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Og er þeir sóttu út á fjörðinn til Herðlu þá reru utan í móti þeim Rögnvaldur konungsson og þeir þrettán saman á karfanum þeim hinum steinda. Þeir höfðu þá spurt að skip Egils lá í Herðluveri. Ætluðu þeir að gera Önundi njósn um ferðir Egils. Og er Egill sá skipið þá kenndi hann þegar. Hann stýrði sem beinst á þá og er skipin renndust að þá kom barð skútunnar á kinnung karfans. Hallaði honum svo að sjór féll inn á annað borð og fyllti skipið. Egill hljóp þá upp á og greip kesjuna, hét á menn sína að þeir skyldu engan láta með lífi á brott komast þann er á karfanum var. Það var þá hægt því að þar var þá engi vörn. Voru allir þeir á kafi drepnir en engi komst undan. Létust þeir þar þrettán,<ref>'''Létust þeir þar þrettán''': "Nú fær það vissulega ekki staðizt að Egill hafi drepið son Eríks og Gunnhildar […] Auk þess verður að telja gersamlega óhugsandi að Eríkur – og þaðan af síður Gunnhildur – hefði látið sonarbana sinn ganga sér lifandi úr greipum aðeins tveimur árum síðar, hver beygur sem þeim stóð af honum. Engin önnur kvæði né lausavísur Egils sem varðveitzt hafa víkja heldur að þessu atviki." [[Pétur Benediktsson. Hvers vegna orti Egill Höfuðlausn?] (s. 9-10).</ref> Rögnvaldur og förunautar hans. Þeir Egill reru þá inn til eyjarinnar Herðlu. Þá kvað Egill vísu:</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Og er þeir sóttu út á fjörðinn til Herðlu þá reru utan í móti þeim Rögnvaldur konungsson og þeir þrettán saman á karfanum þeim hinum steinda. Þeir höfðu þá spurt að skip Egils lá í Herðluveri. Ætluðu þeir að gera Önundi njósn um ferðir Egils. Og er Egill sá skipið þá kenndi hann þegar. Hann stýrði sem beinst á þá og er skipin renndust að þá kom barð skútunnar á kinnung karfans. Hallaði honum svo að sjór féll inn á annað borð og fyllti skipið. Egill hljóp þá upp á og greip kesjuna, hét á menn sína að þeir skyldu engan láta með lífi á brott komast þann er á karfanum var. Það var þá hægt því að þar var þá engi vörn. Voru allir þeir á kafi drepnir en engi komst undan. Létust þeir þar þrettán,<ref>'''Létust þeir þar þrettán''': "Nú fær það vissulega ekki staðizt að Egill hafi drepið son Eríks og Gunnhildar […] Auk þess verður að telja gersamlega óhugsandi að Eríkur – og þaðan af síður Gunnhildur – hefði látið sonarbana sinn ganga sér lifandi úr greipum aðeins tveimur árum síðar, hver beygur sem þeim stóð af honum. Engin önnur kvæði né lausavísur Egils sem varðveitzt hafa víkja heldur að þessu atviki." [[Pétur Benediktsson. Hvers vegna orti Egill Höfuðlausn?<ins style="font-weight: bold; text-decoration: none;">]</ins>] (s. 9-10).</ref> Rögnvaldur og förunautar hans. Þeir Egill reru þá inn til eyjarinnar Herðlu. Þá kvað Egill vísu:</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Börðumst vér, né virðak, <br></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Börðumst vér, né virðak, <br></div></td></tr>
</table>Jón Karl Helgasonhttps://wikisaga.hi.is/index.php?title=Egla,_59&diff=8807&oldid=prevJón Karl Helgason at 13:01, 8 November 20182018-11-08T13:01:39Z<p></p>
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 13:01, 8 November 2018</td>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>They went to the farm, rushed into the house, and slew there fifteen or sixteen men. Some escaped by running away. They plundered the place, destroying what they could not take with them. The cattle they drove to the shore and slaughtered, putting on board as much as the boat would hold; then they rowed out by the sound between the islands. Egil was now furious, so that there was no speaking with him. He sat at the boat's helm.</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>They went to the farm, rushed into the house, and slew there fifteen or sixteen men. Some escaped by running away. They plundered the place, destroying what they could not take with them. The cattle they drove to the shore and slaughtered, putting on board as much as the boat would hold; then they rowed out by the sound between the islands. Egil was now furious, so that there was no speaking with him. He sat at the boat's helm.</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>And when they got further out in the firth towards Herdla, then came rowing out towards them Rognvald the king's son with twelve more on the painted pinnace. They had now learnt that Egil's ship lay in Herdla-water, and they meant to take to Onund news of Egil's whereabouts. And when Egil saw the boat, he knew it at once. Straight for it he steered; and when the boats came together, the beak of the cutter struck the side of the pinnace's bow, which so heeled over that the water poured in on one side and the boat filled. Egil leapt aboard, grasping his halberd, and cried to his men to let no one in the pinnace escape with life. This was easy, for there was no defence. All were slain as they swam, none escaped. Thirteen there perished, Rognvald and his comrades. Then Egil and his men rowed to Herdla island, and Egil sang a stave:</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>And when they got further out in the firth towards Herdla, then came rowing out towards them Rognvald the king's son with twelve more on the painted pinnace. They had now learnt that Egil's ship lay in Herdla-water, and they meant to take to Onund news of Egil's whereabouts. And when Egil saw the boat, he knew it at once. Straight for it he steered; and when the boats came together, the beak of the cutter struck the side of the pinnace's bow, which so heeled over that the water poured in on one side and the boat filled. Egil leapt aboard, grasping his halberd, and cried to his men to let no one in the pinnace escape with life. This was easy, for there was no defence. All were slain as they swam, none escaped. Thirteen there perished,<ins style="font-weight: bold; text-decoration: none;"><ref>'''Thirteen there perished''': "Nú fær það vissulega ekki staðizt að Egill hafi drepið son Eríks og Gunnhildar […] Auk þess verður að telja gersamlega óhugsandi að Eríkur – og þaðan af síður Gunnhildur – hefði látið sonarbana sinn ganga sér lifandi úr greipum aðeins tveimur árum síðar, hver beygur sem þeim stóð af honum. Engin önnur kvæði né lausavísur Egils sem varðveitzt hafa víkja heldur að þessu atviki." [[Pétur Benediktsson. Hvers vegna orti Egill Höfuðlausn?] (pp. 9-10).</ref> </ins>Rognvald and his comrades. Then Egil and his men rowed to Herdla island, and Egil sang a stave:</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>'I fought, nor feared vengeance;<br></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>'I fought, nor feared vengeance;<br></div></td></tr>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Egill var nú allreiður svo að þá mátti ekki við hann mæla. Sat hann við stýri á bátinum.</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Egill var nú allreiður svo að þá mátti ekki við hann mæla. Sat hann við stýri á bátinum.</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Og er þeir sóttu út á fjörðinn til Herðlu þá reru utan í móti þeim Rögnvaldur konungsson og þeir þrettán saman á karfanum þeim hinum steinda. Þeir höfðu þá spurt að skip Egils lá í Herðluveri. Ætluðu þeir að gera Önundi njósn um ferðir Egils. Og er Egill sá skipið þá kenndi hann þegar. Hann stýrði sem beinst á þá og er skipin renndust að þá kom barð skútunnar á kinnung karfans. Hallaði honum svo að sjór féll inn á annað borð og fyllti skipið. Egill hljóp þá upp á og greip kesjuna, hét á menn sína að þeir skyldu engan láta með lífi á brott komast þann er á karfanum var. Það var þá hægt því að þar var þá engi vörn. Voru allir þeir á kafi drepnir en engi komst undan. Létust þeir þar þrettán, Rögnvaldur og förunautar hans. Þeir Egill reru þá inn til eyjarinnar Herðlu. Þá kvað Egill vísu:</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Og er þeir sóttu út á fjörðinn til Herðlu þá reru utan í móti þeim Rögnvaldur konungsson og þeir þrettán saman á karfanum þeim hinum steinda. Þeir höfðu þá spurt að skip Egils lá í Herðluveri. Ætluðu þeir að gera Önundi njósn um ferðir Egils. Og er Egill sá skipið þá kenndi hann þegar. Hann stýrði sem beinst á þá og er skipin renndust að þá kom barð skútunnar á kinnung karfans. Hallaði honum svo að sjór féll inn á annað borð og fyllti skipið. Egill hljóp þá upp á og greip kesjuna, hét á menn sína að þeir skyldu engan láta með lífi á brott komast þann er á karfanum var. Það var þá hægt því að þar var þá engi vörn. Voru allir þeir á kafi drepnir en engi komst undan. Létust þeir þar þrettán,<ins style="font-weight: bold; text-decoration: none;"><ref>'''Létust þeir þar þrettán''': "Nú fær það vissulega ekki staðizt að Egill hafi drepið son Eríks og Gunnhildar […] Auk þess verður að telja gersamlega óhugsandi að Eríkur – og þaðan af síður Gunnhildur – hefði látið sonarbana sinn ganga sér lifandi úr greipum aðeins tveimur árum síðar, hver beygur sem þeim stóð af honum. Engin önnur kvæði né lausavísur Egils sem varðveitzt hafa víkja heldur að þessu atviki." [[Pétur Benediktsson. Hvers vegna orti Egill Höfuðlausn?] (s. 9-10).</ref> </ins>Rögnvaldur og förunautar hans. Þeir Egill reru þá inn til eyjarinnar Herðlu. Þá kvað Egill vísu:</div></td></tr>
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</table>Jón Karl Helgasonhttps://wikisaga.hi.is/index.php?title=Egla,_59&diff=8776&oldid=prevJón Karl Helgason at 11:58, 6 November 20182018-11-06T11:58:24Z<p></p>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Whereupon Egil rowed back to the ship, and bade the men rise and take their weapons. They did so. The ship they put out from the shore and anchored. Egil left twelve men to guard the ship, but himself went on the ship's boat, they being eighteen in all; they then rowed in along the sound. They so regulated their pace that they came to Fenhring at eventide, and put into a hidden creek there. Then said Egil: 'Now will I go up into the island and spy out what I can get to know; but you shall await me here.'</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Whereupon Egil rowed back to the ship, and bade the men rise and take their weapons. They did so. The ship they put out from the shore and anchored. Egil left twelve men to guard the ship, but himself went on the ship's boat, they being eighteen in all; they then rowed in along the sound. They so regulated their pace that they came to Fenhring at eventide, and put into a hidden creek there. Then said Egil: 'Now will I go up into the island and spy out what I can get to know; but you shall await me here.'</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Egil had his weapons that he was wont to have, a helm and shield, a sword at his girdle, a halberd in his hand. He went up into the island and along the border of a wood. He had now drawn a hood<ref>'''drawn a hood''': "On two occasions Egil, wishing to pass unrecognized, travels with hǫtt síðan drawn over his helmet. A natural enough disguise, admittedly, but is it merely coincidence that the hood is also Oðin’s usual dress when he appears among men? Just as remarkable is the likeness in temperament between Egil and his god" [[Wright, Dorena Allen. The Skald as Saga-Hero]] (p. 15).</ref> y over his helm. He came where there were some lads, and with them large sheep-dogs. And when they began to exchange words, he asked whence they were, and why they were there, and had such big dogs. They said: 'You must be a very silly fellow; have you not heard that a bear goes about the island here, a great pest? He kills both men and sheep, and a price is set upon his head. We watch here at Askr every night over our flocks that are penned in the fold. By why go you at night thus armed?'</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Egil had his weapons that he was wont to have, a helm and shield, a sword at his girdle, a halberd in his hand. He went up into the island and along the border of a wood. He had now drawn a hood<ref>'''drawn a hood''': "On two occasions Egil, wishing to pass unrecognized, travels with hǫtt síðan drawn over his helmet. A natural enough disguise, admittedly, but is it merely coincidence that the hood is also Oðin’s usual dress when he appears among men? Just as remarkable is the likeness in temperament between Egil and his god<ins style="font-weight: bold; text-decoration: none;">.</ins>" [[Wright, Dorena Allen. The Skald as Saga-Hero]] (p. 15).</ref> y over his helm. He came where there were some lads, and with them large sheep-dogs. And when they began to exchange words, he asked whence they were, and why they were there, and had such big dogs. They said: 'You must be a very silly fellow; have you not heard that a bear goes about the island here, a great pest? He kills both men and sheep, and a price is set upon his head. We watch here at Askr every night over our flocks that are penned in the fold. By why go you at night thus armed?'</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>He answered: 'I, too, am afraid of the bear; and few, methinks, now go weaponless. He has long pursued me to-night. See there now, where he is in the skirt of the wood! Are all asleep at this farmhouse?'</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>He answered: 'I, too, am afraid of the bear; and few, methinks, now go weaponless. He has long pursued me to-night. See there now, where he is in the skirt of the wood! Are all asleep at this farmhouse?'</div></td></tr>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Þá mælti Egill: „Nú vil eg ganga einn upp í eyna og njósna hvers eg verð vís en þér skuluð bíða mín hér.“</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Þá mælti Egill: „Nú vil eg ganga einn upp í eyna og njósna hvers eg verð vís en þér skuluð bíða mín hér.“</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Egill hafði vopn sín þau er hann var vanur að hafa, hjálm og skjöld, gyrður sverði, höggspjót í hendi. Síðan gekk hann upp í eyna og fram með skógi nokkurum. Hann hafði dregið hött síðan<ref>'''hött síðan''': "On two occasions Egil, wishing to pass unrecognized, travels with hǫtt síðan drawn over his helmet. A natural enough disguise, admittedly, but is it merely coincidence that the hood is also Oðin’s usual dress when he appears among men? Just as remarkable is the likeness in temperament between Egil and his god" [[Wright, Dorena Allen. The Skald as Saga-Hero]] (s. 15).</ref> yfir hjálm. Hann kom þar að er sveinar nokkurir voru og hjá þeim hjarðtíkur stórar. Og er þeir tókust að orðum spurði hann hvaðan þeir væru eða fyrir hví þeir væru þar og hefðu hunda svo stóra.</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Egill hafði vopn sín þau er hann var vanur að hafa, hjálm og skjöld, gyrður sverði, höggspjót í hendi. Síðan gekk hann upp í eyna og fram með skógi nokkurum. Hann hafði dregið hött síðan<ref>'''hött síðan''': "On two occasions Egil, wishing to pass unrecognized, travels with hǫtt síðan drawn over his helmet. A natural enough disguise, admittedly, but is it merely coincidence that the hood is also Oðin’s usual dress when he appears among men? Just as remarkable is the likeness in temperament between Egil and his god<ins style="font-weight: bold; text-decoration: none;">.</ins>" [[Wright, Dorena Allen. The Skald as Saga-Hero]] (s. 15).</ref> yfir hjálm. Hann kom þar að er sveinar nokkurir voru og hjá þeim hjarðtíkur stórar. Og er þeir tókust að orðum spurði hann hvaðan þeir væru eða fyrir hví þeir væru þar og hefðu hunda svo stóra.</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Þeir mæltu: „Þú munt vera allheimskur maður. Hefir þú eigi heyrt að hér gengur björn um eyna, hinn mesti spellvirki, drepur hér bæði menn og fénað og er lagt fé til höfuðs honum. Vökum vér hér hverja nótt á Aski yfir fé voru er byrgt er í grindum eða hví ferðu með vopnum um nætur?“</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Þeir mæltu: „Þú munt vera allheimskur maður. Hefir þú eigi heyrt að hér gengur björn um eyna, hinn mesti spellvirki, drepur hér bæði menn og fénað og er lagt fé til höfuðs honum. Vökum vér hér hverja nótt á Aski yfir fé voru er byrgt er í grindum eða hví ferðu með vopnum um nætur?“</div></td></tr>
</table>Jón Karl Helgasonhttps://wikisaga.hi.is/index.php?title=Egla,_59&diff=8775&oldid=prevJón Karl Helgason at 11:57, 6 November 20182018-11-06T11:57:45Z<p></p>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Whereupon Egil rowed back to the ship, and bade the men rise and take their weapons. They did so. The ship they put out from the shore and anchored. Egil left twelve men to guard the ship, but himself went on the ship's boat, they being eighteen in all; they then rowed in along the sound. They so regulated their pace that they came to Fenhring at eventide, and put into a hidden creek there. Then said Egil: 'Now will I go up into the island and spy out what I can get to know; but you shall await me here.'</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Whereupon Egil rowed back to the ship, and bade the men rise and take their weapons. They did so. The ship they put out from the shore and anchored. Egil left twelve men to guard the ship, but himself went on the ship's boat, they being eighteen in all; they then rowed in along the sound. They so regulated their pace that they came to Fenhring at eventide, and put into a hidden creek there. Then said Egil: 'Now will I go up into the island and spy out what I can get to know; but you shall await me here.'</div></td></tr>
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<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Egil had his weapons that he was wont to have, a helm and shield, a sword at his girdle, a halberd in his hand. He went up into the island and along the border of a wood. He had now drawn a hood over his helm. He came where there were some lads, and with them large sheep-dogs. And when they began to exchange words, he asked whence they were, and why they were there, and had such big dogs. They said: 'You must be a very silly fellow; have you not heard that a bear goes about the island here, a great pest? He kills both men and sheep, and a price is set upon his head. We watch here at Askr every night over our flocks that are penned in the fold. By why go you at night thus armed?'</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Egil had his weapons that he was wont to have, a helm and shield, a sword at his girdle, a halberd in his hand. He went up into the island and along the border of a wood. He had now drawn a hood<ins style="font-weight: bold; text-decoration: none;"><ref>'''drawn a hood''': "On two occasions Egil, wishing to pass unrecognized, travels with hǫtt síðan drawn over his helmet. A natural enough disguise, admittedly, but is it merely coincidence that the hood is also Oðin’s usual dress when he appears among men? Just as remarkable is the likeness in temperament between Egil and his god" [[Wright, Dorena Allen. The Skald as Saga-Hero]] (p. 15).</ref> y </ins>over his helm. He came where there were some lads, and with them large sheep-dogs. And when they began to exchange words, he asked whence they were, and why they were there, and had such big dogs. They said: 'You must be a very silly fellow; have you not heard that a bear goes about the island here, a great pest? He kills both men and sheep, and a price is set upon his head. We watch here at Askr every night over our flocks that are penned in the fold. By why go you at night thus armed?'</div></td></tr>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>He answered: 'I, too, am afraid of the bear; and few, methinks, now go weaponless. He has long pursued me to-night. See there now, where he is in the skirt of the wood! Are all asleep at this farmhouse?'</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>He answered: 'I, too, am afraid of the bear; and few, methinks, now go weaponless. He has long pursued me to-night. See there now, where he is in the skirt of the wood! Are all asleep at this farmhouse?'</div></td></tr>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Þá mælti Egill: „Nú vil eg ganga einn upp í eyna og njósna hvers eg verð vís en þér skuluð bíða mín hér.“</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Þá mælti Egill: „Nú vil eg ganga einn upp í eyna og njósna hvers eg verð vís en þér skuluð bíða mín hér.“</div></td></tr>
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<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Egill hafði vopn sín þau er hann var vanur að hafa, hjálm og skjöld, gyrður sverði, höggspjót í hendi. Síðan gekk hann upp í eyna og fram með skógi nokkurum. Hann hafði dregið hött síðan yfir hjálm. Hann kom þar að er sveinar nokkurir voru og hjá þeim hjarðtíkur stórar. Og er þeir tókust að orðum spurði hann hvaðan þeir væru eða fyrir hví þeir væru þar og hefðu hunda svo stóra.</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Egill hafði vopn sín þau er hann var vanur að hafa, hjálm og skjöld, gyrður sverði, höggspjót í hendi. Síðan gekk hann upp í eyna og fram með skógi nokkurum. Hann hafði dregið hött síðan<ins style="font-weight: bold; text-decoration: none;"><ref>'''hött síðan''': "On two occasions Egil, wishing to pass unrecognized, travels with hǫtt síðan drawn over his helmet. A natural enough disguise, admittedly, but is it merely coincidence that the hood is also Oðin’s usual dress when he appears among men? Just as remarkable is the likeness in temperament between Egil and his god" [[Wright, Dorena Allen. The Skald as Saga-Hero]] (s. 15).</ref> </ins>yfir hjálm. Hann kom þar að er sveinar nokkurir voru og hjá þeim hjarðtíkur stórar. Og er þeir tókust að orðum spurði hann hvaðan þeir væru eða fyrir hví þeir væru þar og hefðu hunda svo stóra.</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Þeir mæltu: „Þú munt vera allheimskur maður. Hefir þú eigi heyrt að hér gengur björn um eyna, hinn mesti spellvirki, drepur hér bæði menn og fénað og er lagt fé til höfuðs honum. Vökum vér hér hverja nótt á Aski yfir fé voru er byrgt er í grindum eða hví ferðu með vopnum um nætur?“</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Þeir mæltu: „Þú munt vera allheimskur maður. Hefir þú eigi heyrt að hér gengur björn um eyna, hinn mesti spellvirki, drepur hér bæði menn og fénað og er lagt fé til höfuðs honum. Vökum vér hér hverja nótt á Aski yfir fé voru er byrgt er í grindum eða hví ferðu með vopnum um nætur?“</div></td></tr>
</table>Jón Karl Helgasonhttps://wikisaga.hi.is/index.php?title=Egla,_59&diff=8161&oldid=prevJón Karl Helgason at 11:23, 21 October 20162016-10-21T11:23:27Z<p></p>
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 11:23, 21 October 2016</td>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>And when Egil and his men came to Herdla, at once fully armed they ran up to the farm buildings. But when Thorir and his household saw that, they at once ran away and saved themselves, all that could go, men and women. Egil's party plundered the place of all they could lay hands on; then they rowed out to their ship. Nor had they long to wait ere a breeze blew off the land. They made ready to sail.</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>And when Egil and his men came to Herdla, at once fully armed they ran up to the farm buildings. But when Thorir and his household saw that, they at once ran away and saved themselves, all that could go, men and women. Egil's party plundered the place of all they could lay hands on; then they rowed out to their ship. Nor had they long to wait ere a breeze blew off the land. They made ready to sail.</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>And when all was ready for sailing, Egil went up into the island. He took in his hand a hazel-pole, and went to a rocky eminence that looked inward to the mainland. Then he took a horse's head<ref>'''took a horse's head''': "If the head was a source of wisdom, it was also a source of destructive power. This is illustrated by the Norse ‘stake of scorn’. This was a pole surmounted by a mutilated horse head. Runes were carved on the stake and the whole device set up and turned towards the victim’s home. In Egil’s Saga we are given some of the words to be uttered. ... The stake of scorn or something like it was still known in Scandinavia as late as the mid-sixteenth century. This is clearly shown by a picture in ‘De Gentibus Septentrionalibus’ by Olaus Magnus, published in 1555." [[Smith, A.W. The Luck in the Head: A Problem in English Folklore]] (p. 21-22).</ref> and fixed it on the pole. After that, in solemn form of curse, he thus spake: 'Here set I up a curse-pole, and this curse I turn on king Eric<ref>'''turn on king Eric''': "Egill’s effort to manipulate circumstances to his advantage include a coercive summons of supernatural powers, a demand that the spirits of the land banish the royal pair. It is of interest that the erection of the pole is NOT accompanied by verse, despite earlier defamatory stanzas on Eirikr and Gunnhildr." [[Sayers, William. Poetry and social agency in Egils saga Skalla-Grímssonar]] (p. 44).</ref> and queen Gunnhilda. (Here he turned the horse's head landwards.) This curse I turn<ref>'''curse I turn''': "In Egils saga, the magical aspect of the practice of níð is emphasized, placing it in the context of other mystical powers derived from the pagan religion, such as the skilled use of runes, which the poet has at his command.” [[Finlay, Alison. Egils saga and other poets’ sagas]] (p. 38).</ref> also on the guardian-spirits who dwell in this land, that they may all wander astray,<ref> '''that they may all wander astray''': "In Landnámabók S. 299 wird unter Ulfliots Gesetzen, die 928 gegeben wurden, dieses angeführt: niemand solle ein Meer-schiff haben mit einem Haupte darauf, und habe er dergleichen, so solle man das Haupt nehmen, ehe es ins Gesicht des Landes komme, und nicht heranfahren mit gähnenden Haüptern oder offenen Rachen, um die Landvätter nicht zu erschrecken." [[Glückselig, Anton Thormod. Skaldenlieder aus der Egils-Saga]] (p. 176). </ref> nor reach or find their home till they have driven out of the land<ref> '''out of the land''': " Egill drove Eric Blood-Axe and Gunnhilda out of the land by the means of runes that he carved in a wooden pole and, as Magnus Olsen has shown, in the construction of his niðvísa, the magic line of the younger rune series, which was also meaningful to Varinn [i.e. the dedicant of the Rök inscription] among the older ones, plays a role." [[Franz, L. Egils ‘Sonatorrek’ und die Inschrift von Rök]] (p. 5) </ref> king Eric and Gunnhilda.'</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>And when all was ready for sailing, Egil went up into the island. He took in his hand a hazel-pole, and went to a rocky eminence that looked inward to the mainland. Then he took a horse's head<ref>'''took a horse's head''': "If the head was a source of wisdom, it was also a source of destructive power. This is illustrated by the Norse ‘stake of scorn’. This was a pole surmounted by a mutilated horse head. Runes were carved on the stake and the whole device set up and turned towards the victim’s home. In Egil’s Saga we are given some of the words to be uttered. ... The stake of scorn or something like it was still known in Scandinavia as late as the mid-sixteenth century. This is clearly shown by a picture in ‘De Gentibus Septentrionalibus’ by Olaus Magnus, published in 1555." [[Smith, A.W. The Luck in the Head: A Problem in English Folklore]] (p. 21-22).</ref> and fixed it on the pole.<ins style="font-weight: bold; text-decoration: none;"><ref>'''he took a horse's head and fixed it on the pole''': [The scene in Vitlausu Eglu:] "Þar reisti hann upp stöng og setti höfuð kóngssonar á hana ofan...“ Indeed, he [the author of “New Egil’s Saga”] even adds to the harrowing account of the ‘scorn-pole’ (119: níðstöng, 171) the detail that it was the head of Rognvald, the king’s son, that Egil mounted on the pole,” [[Svanhildur Óskarsdóttir. Egil Strikes Again]] (p. 188).</ref> </ins>After that, in solemn form of curse, he thus spake: 'Here set I up a curse-pole, and this curse I turn on king Eric<ref>'''turn on king Eric''': "Egill’s effort to manipulate circumstances to his advantage include a coercive summons of supernatural powers, a demand that the spirits of the land banish the royal pair. It is of interest that the erection of the pole is NOT accompanied by verse, despite earlier defamatory stanzas on Eirikr and Gunnhildr." [[Sayers, William. Poetry and social agency in Egils saga Skalla-Grímssonar]] (p. 44).</ref> and queen Gunnhilda. (Here he turned the horse's head landwards.) This curse I turn<ref>'''curse I turn''': "In Egils saga, the magical aspect of the practice of níð is emphasized, placing it in the context of other mystical powers derived from the pagan religion, such as the skilled use of runes, which the poet has at his command.” [[Finlay, Alison. Egils saga and other poets’ sagas]] (p. 38).</ref> also on the guardian-spirits who dwell in this land, that they may all wander astray,<ref> '''that they may all wander astray''': "In Landnámabók S. 299 wird unter Ulfliots Gesetzen, die 928 gegeben wurden, dieses angeführt: niemand solle ein Meer-schiff haben mit einem Haupte darauf, und habe er dergleichen, so solle man das Haupt nehmen, ehe es ins Gesicht des Landes komme, und nicht heranfahren mit gähnenden Haüptern oder offenen Rachen, um die Landvätter nicht zu erschrecken." [[Glückselig, Anton Thormod. Skaldenlieder aus der Egils-Saga]] (p. 176). </ref> nor reach or find their home till they have driven out of the land<ref> '''out of the land''': " Egill drove Eric Blood-Axe and Gunnhilda out of the land by the means of runes that he carved in a wooden pole and, as Magnus Olsen has shown, in the construction of his niðvísa, the magic line of the younger rune series, which was also meaningful to Varinn [i.e. the dedicant of the Rök inscription] among the older ones, plays a role." [[Franz, L. Egils ‘Sonatorrek’ und die Inschrift von Rök]] (p. 5) </ref> king Eric and Gunnhilda.'</div></td></tr>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>This spoken, he planted the pole down in a rift of the rock, and let it stand there. The horse's head he turned inwards to the mainland; but on the pole he cut runes,<ref>'''he cut runes''': “The poet’s mastery of runic magic can also be seen as having its parallel in the miracle-working powers of saints, and it is in this sphere, as well as in his níð-verses directed against the tyrannous Eiríkr bloodaxe, that Egill uses his poetic gifts for positive good.” [[Clunies Ross, Margaret. A Tale of Two Poets]] (s. 140).</ref> expressing the whole form of curse.<ref>'''whole form of curse''': "It is therefore evident that the ''formáli'' is Egil’s text carved on the stick, namely the inscription, and that the words are then repeated by the present people, while allowing to suppose this is a sheer solemn declaration." [[Meli, Marcello. Rune e magia nella saga di Egill]] (p. 331).</ref> </div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>This spoken, he planted the pole down in a rift of the rock, and let it stand there. The horse's head he turned inwards to the mainland; but on the pole he cut runes,<ref>'''he cut runes''': “The poet’s mastery of runic magic can also be seen as having its parallel in the miracle-working powers of saints, and it is in this sphere, as well as in his níð-verses directed against the tyrannous Eiríkr bloodaxe, that Egill uses his poetic gifts for positive good.” [[Clunies Ross, Margaret. A Tale of Two Poets]] (s. 140).</ref> expressing the whole form of curse.<ref>'''whole form of curse''': "It is therefore evident that the ''formáli'' is Egil’s text carved on the stick, namely the inscription, and that the words are then repeated by the present people, while allowing to suppose this is a sheer solemn declaration." [[Meli, Marcello. Rune e magia nella saga di Egill]] (p. 331).</ref> </div></td></tr>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Og er þeir Egill komu til Herðlu þá runnu þeir þegar upp til bæjar með alvæpni. En er það sá Þórir og hans heimamenn þá runnu þeir þegar af bænum og forðuðu sér allir þeir er ganga máttu, karlar og konur. Þeir Egill rændu þar öllu fé því er þeir máttu höndum á koma, fóru síðan út til skips. Var þá og eigi langt að bíða að byr rann á af landi. Búast þeir til að sigla. Og er þeir voru seglbúnir gekk Egill upp í eyna.</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Og er þeir Egill komu til Herðlu þá runnu þeir þegar upp til bæjar með alvæpni. En er það sá Þórir og hans heimamenn þá runnu þeir þegar af bænum og forðuðu sér allir þeir er ganga máttu, karlar og konur. Þeir Egill rændu þar öllu fé því er þeir máttu höndum á koma, fóru síðan út til skips. Var þá og eigi langt að bíða að byr rann á af landi. Búast þeir til að sigla. Og er þeir voru seglbúnir gekk Egill upp í eyna.</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Hann tók í hönd sér heslisstöng og gekk á bergsnös nokkura þá er vissi til lands inn. Þá tók hann hrosshöfuð<ref>'''tók hann hrosshöfuð''': "If the head was a source of wisdom, it was also a source of destructive power. This is illustrated by the Norse ‘stake of scorn’. This was a pole surmounted by a mutilated horse head. Runes were carved on the stake and the whole device set up and turned towards the victim’s home. In Egil’s Saga we are given some of the words to be uttered. ... The stake of scorn or something like it was still known in Scandinavia as late as the mid-sixteenth century. This is clearly shown by a picture in ‘De Gentibus Septentrionalibus’ by Olaus Magnus, published in 1555." [[Smith, A.W. The Luck in the Head: A Problem in English Folklore]] (s. 21-22).</ref> og setti upp á stöngina. Síðan veitti hann formála<ref>'''veitti hann formála''': "It is therefore evident that the ''formáli'' is Egil’s text carved on the stick, namely the inscription, and that the words are then repeated by the present people, while allowing to suppose this is a sheer solemn declaration." [[Meli, Marcello. Rune e magia nella saga di Egill]] (s. 331).</ref> og mælti svo: „Hér set eg upp níðstöng og sný eg þessu níði<ref>'''sný eg þessu níði''': "In Egils saga, the magical aspect of the practice of níð is emphasized, placing it in the context of other mystical powers derived from the pagan religion, such as the skilled use of runes, which the poet has at his command.” [[Finlay, Alison. Egils saga and other poets’ sagas]] (s. 38).</ref> á hönd Eiríki konungi<ref>'''á hönd Eiríki konungi''': "Egill’s effort to manipulate circumstances to his advantage include a coercive summons of supernatural powers, a demand that the spirits of the land banish the royal pair. It is of interest that the erection of the pole is NOT accompanied by verse, despite earlier defamatory stanzas on Eirikr and Gunnhildr." [[Sayers, William. Poetry and social agency in Egils saga Skalla-Grímssonar]] (s. 44).</ref> og Gunnhildi drottningu“ — hann sneri hrosshöfðinu inn á land — „sný eg þessu níði á landvættir þær er land þetta byggja svo að allar fari þær villar vega,<ref> '''svo að allar fari þær villar vega''': "In Landnámabók S. 299 wird unter Ulfliots Gesetzen, die 928 gegeben wurden, dieses angeführt: niemand solle ein Meer-schiff haben mit einem Haupte darauf, und habe er dergleichen, so solle man das Haupt nehmen, ehe es ins Gesicht des Landes komme, und nicht heranfahren mit gähnenden Haüptern oder offenen Rachen, um die Landvätter nicht zu erschrecken." [[Glückselig, Anton Thormod. Skaldenlieder aus der Egils-Saga]] (s. 176). </ref> engi hendi né hitti sitt inni fyrr en þær reka Eirík konung og Gunnhildi úr landi.“<ref> '''úr landi''': " Egill drove Eric Blood-Axe and Gunnhilda out of the land by the means of runes that he carved in a wooden pole and, as Magnus Olsen has shown, in the construction of his niðvísa, the magic line of the younger rune series, which was also meaningful to Varinn [i.e. the dedicant of the Rök inscription] among the older ones, plays a role." [[Franz, L. Egils ‘Sonatorrek’ und die Inschrift von Rök]] (s. 5) </ref></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Hann tók í hönd sér heslisstöng og gekk á bergsnös nokkura þá er vissi til lands inn. Þá tók hann hrosshöfuð<ref>'''tók hann hrosshöfuð''': "If the head was a source of wisdom, it was also a source of destructive power. This is illustrated by the Norse ‘stake of scorn’. This was a pole surmounted by a mutilated horse head. Runes were carved on the stake and the whole device set up and turned towards the victim’s home. In Egil’s Saga we are given some of the words to be uttered. ... The stake of scorn or something like it was still known in Scandinavia as late as the mid-sixteenth century. This is clearly shown by a picture in ‘De Gentibus Septentrionalibus’ by Olaus Magnus, published in 1555." [[Smith, A.W. The Luck in the Head: A Problem in English Folklore]] (s. 21-22).</ref> og setti upp á stöngina.<ins style="font-weight: bold; text-decoration: none;"><ref>'''tók hann hrosshöfuð og setti upp á stöngina''': [The scene in Vitlausu Eglu:] "Þar reisti hann upp stöng og setti höfuð kóngssonar á hana ofan...“ Indeed, he [the author of “New Egil’s Saga”] even adds to the harrowing account of the ‘scorn-pole’ (119: níðstöng, 171) the detail that it was the head of Rognvald, the king’s son, that Egil mounted on the pole,” [[Svanhildur Óskarsdóttir. Egil Strikes Again]] (p. 188).</ref> </ins>Síðan veitti hann formála<ref>'''veitti hann formála''': "It is therefore evident that the ''formáli'' is Egil’s text carved on the stick, namely the inscription, and that the words are then repeated by the present people, while allowing to suppose this is a sheer solemn declaration." [[Meli, Marcello. Rune e magia nella saga di Egill]] (s. 331).</ref> og mælti svo: „Hér set eg upp níðstöng og sný eg þessu níði<ref>'''sný eg þessu níði''': "In Egils saga, the magical aspect of the practice of níð is emphasized, placing it in the context of other mystical powers derived from the pagan religion, such as the skilled use of runes, which the poet has at his command.” [[Finlay, Alison. Egils saga and other poets’ sagas]] (s. 38).</ref> á hönd Eiríki konungi<ref>'''á hönd Eiríki konungi''': "Egill’s effort to manipulate circumstances to his advantage include a coercive summons of supernatural powers, a demand that the spirits of the land banish the royal pair. It is of interest that the erection of the pole is NOT accompanied by verse, despite earlier defamatory stanzas on Eirikr and Gunnhildr." [[Sayers, William. Poetry and social agency in Egils saga Skalla-Grímssonar]] (s. 44).</ref> og Gunnhildi drottningu“ — hann sneri hrosshöfðinu inn á land — „sný eg þessu níði á landvættir þær er land þetta byggja svo að allar fari þær villar vega,<ref> '''svo að allar fari þær villar vega''': "In Landnámabók S. 299 wird unter Ulfliots Gesetzen, die 928 gegeben wurden, dieses angeführt: niemand solle ein Meer-schiff haben mit einem Haupte darauf, und habe er dergleichen, so solle man das Haupt nehmen, ehe es ins Gesicht des Landes komme, und nicht heranfahren mit gähnenden Haüptern oder offenen Rachen, um die Landvätter nicht zu erschrecken." [[Glückselig, Anton Thormod. Skaldenlieder aus der Egils-Saga]] (s. 176). </ref> engi hendi né hitti sitt inni fyrr en þær reka Eirík konung og Gunnhildi úr landi.“<ref> '''úr landi''': " Egill drove Eric Blood-Axe and Gunnhilda out of the land by the means of runes that he carved in a wooden pole and, as Magnus Olsen has shown, in the construction of his niðvísa, the magic line of the younger rune series, which was also meaningful to Varinn [i.e. the dedicant of the Rök inscription] among the older ones, plays a role." [[Franz, L. Egils ‘Sonatorrek’ und die Inschrift von Rök]] (s. 5) </ref></div></td></tr>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Síðan skýtur hann stönginni niður í bjargrifu og lét þar standa. Hann sneri og höfðinu inn á land en hann reist rúnar á stönginni<ref>'''reist rúnar á stönginni''': “The poet’s mastery of runic magic can also be seen as having its parallel in the miracle-working powers of saints, and it is in this sphere, as well as in his níð-verses directed against the tyrannous Eiríkr bloodaxe, that Egill uses his poetic gifts for positive good.” [[Clunies Ross, Margaret. A Tale of Two Poets]] (s. 140).</ref> og segja þær formála þenna allan.</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Síðan skýtur hann stönginni niður í bjargrifu og lét þar standa. Hann sneri og höfðinu inn á land en hann reist rúnar á stönginni<ref>'''reist rúnar á stönginni''': “The poet’s mastery of runic magic can also be seen as having its parallel in the miracle-working powers of saints, and it is in this sphere, as well as in his níð-verses directed against the tyrannous Eiríkr bloodaxe, that Egill uses his poetic gifts for positive good.” [[Clunies Ross, Margaret. A Tale of Two Poets]] (s. 140).</ref> og segja þær formála þenna allan.</div></td></tr>
</table>Jón Karl Helgasonhttps://wikisaga.hi.is/index.php?title=Egla,_59&diff=8033&oldid=prevErmenegilda: /* Chapter 59 */2016-08-30T12:07:04Z<p><span dir="auto"><span class="autocomment">Chapter 59</span></span></p>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>And when Egil and his men came to Herdla, at once fully armed they ran up to the farm buildings. But when Thorir and his household saw that, they at once ran away and saved themselves, all that could go, men and women. Egil's party plundered the place of all they could lay hands on; then they rowed out to their ship. Nor had they long to wait ere a breeze blew off the land. They made ready to sail.</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>And when Egil and his men came to Herdla, at once fully armed they ran up to the farm buildings. But when Thorir and his household saw that, they at once ran away and saved themselves, all that could go, men and women. Egil's party plundered the place of all they could lay hands on; then they rowed out to their ship. Nor had they long to wait ere a breeze blew off the land. They made ready to sail.</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>And when all was ready for sailing, Egil went up into the island. He took in his hand a hazel-pole, and went to a rocky eminence that looked inward to the mainland. Then he took a horse's head<ref>'''took a horse's head''': "If the head was a source of wisdom, it was also a source of destructive power. This is illustrated by the Norse ‘stake of scorn’. This was a pole surmounted by a mutilated horse head. Runes were carved on the stake and the whole device set up and turned towards the victim’s home. In Egil’s Saga we are given some of the words to be uttered. ... The stake of scorn or something like it was still known in Scandinavia as late as the mid-sixteenth century. This is clearly shown by a picture in ‘De Gentibus Septentrionalibus’ by Olaus Magnus, published in 1555." [[Smith, A.W. The Luck in the Head: A Problem in English Folklore]] (p. 21-22).</ref> and fixed it on the pole. After that, in solemn form of curse, he thus spake: 'Here set I up a curse-pole, and this curse I turn on king Eric<ref>'''turn on king Eric''': "Egill’s effort to manipulate circumstances to his advantage include a coercive summons of supernatural powers, a demand that the spirits of the land banish the royal pair. It is of interest that the erection of the pole is NOT accompanied by verse, despite earlier defamatory stanzas on Eirikr and Gunnhildr." [[Sayers, William. Poetry and social agency in Egils saga Skalla-Grímssonar]] (p. 44).</ref> and queen Gunnhilda. (Here he turned the horse's head landwards.) This curse I turn<ref>'''curse I turn''': "In Egils saga, the magical aspect of the practice of níð is emphasized, placing it in the context of other mystical powers derived from the pagan religion, such as the skilled use of runes, which the poet has at his command.” [[Finlay, Alison. Egils saga and other poets’ sagas]] (p. 38).</ref> also on the guardian-spirits who dwell in this land, that they may all wander astray, <ref> '''that they may all wander astray''': "In Landnámabók S. 299 wird unter Ulfliots Gesetzen, die 928 gegeben wurden, dieses angeführt: niemand solle ein Meer-schiff haben mit einem Haupte darauf, und habe er dergleichen, so solle man das Haupt nehmen, ehe es ins Gesicht des Landes komme, und nicht heranfahren mit gähnenden Haüptern oder offenen Rachen, um die Landvätter nicht zu erschrecken." [[Glückselig, Anton Thormod. Skaldenlieder aus der Egils-Saga]] (p. 176). </ref> nor reach or find their home till they have driven out of the land<ref> '''out of the land''': " Egill drove Eric Blood-Axe and Gunnhilda out of the land by the means of runes that he carved in a wooden pole and, as Magnus Olsen has shown, in the construction of his niðvísa, the magic line of the younger rune series, which was also meaningful to Varinn [i.e. the dedicant of the Rök inscription] among the older ones, plays a role." [[Franz, L. Egils ‘Sonatorrek’ und die Inschrift von Rök]] (p. 5) </ref> king Eric and Gunnhilda.'</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>And when all was ready for sailing, Egil went up into the island. He took in his hand a hazel-pole, and went to a rocky eminence that looked inward to the mainland. Then he took a horse's head<ref>'''took a horse's head''': "If the head was a source of wisdom, it was also a source of destructive power. This is illustrated by the Norse ‘stake of scorn’. This was a pole surmounted by a mutilated horse head. Runes were carved on the stake and the whole device set up and turned towards the victim’s home. In Egil’s Saga we are given some of the words to be uttered. ... The stake of scorn or something like it was still known in Scandinavia as late as the mid-sixteenth century. This is clearly shown by a picture in ‘De Gentibus Septentrionalibus’ by Olaus Magnus, published in 1555." [[Smith, A.W. The Luck in the Head: A Problem in English Folklore]] (p. 21-22).</ref> and fixed it on the pole. After that, in solemn form of curse, he thus spake: 'Here set I up a curse-pole, and this curse I turn on king Eric<ref>'''turn on king Eric''': "Egill’s effort to manipulate circumstances to his advantage include a coercive summons of supernatural powers, a demand that the spirits of the land banish the royal pair. It is of interest that the erection of the pole is NOT accompanied by verse, despite earlier defamatory stanzas on Eirikr and Gunnhildr." [[Sayers, William. Poetry and social agency in Egils saga Skalla-Grímssonar]] (p. 44).</ref> and queen Gunnhilda. (Here he turned the horse's head landwards.) This curse I turn<ref>'''curse I turn''': "In Egils saga, the magical aspect of the practice of níð is emphasized, placing it in the context of other mystical powers derived from the pagan religion, such as the skilled use of runes, which the poet has at his command.” [[Finlay, Alison. Egils saga and other poets’ sagas]] (p. 38).</ref> also on the guardian-spirits who dwell in this land, that they may all wander astray,<ref> '''that they may all wander astray''': "In Landnámabók S. 299 wird unter Ulfliots Gesetzen, die 928 gegeben wurden, dieses angeführt: niemand solle ein Meer-schiff haben mit einem Haupte darauf, und habe er dergleichen, so solle man das Haupt nehmen, ehe es ins Gesicht des Landes komme, und nicht heranfahren mit gähnenden Haüptern oder offenen Rachen, um die Landvätter nicht zu erschrecken." [[Glückselig, Anton Thormod. Skaldenlieder aus der Egils-Saga]] (p. 176). </ref> nor reach or find their home till they have driven out of the land<ref> '''out of the land''': " Egill drove Eric Blood-Axe and Gunnhilda out of the land by the means of runes that he carved in a wooden pole and, as Magnus Olsen has shown, in the construction of his niðvísa, the magic line of the younger rune series, which was also meaningful to Varinn [i.e. the dedicant of the Rök inscription] among the older ones, plays a role." [[Franz, L. Egils ‘Sonatorrek’ und die Inschrift von Rök]] (p. 5) </ref> king Eric and Gunnhilda.'</div></td></tr>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>This spoken, he planted the pole down in a rift of the rock, and let it stand there. The horse's head he turned inwards to the mainland; but on the pole he cut runes,<ref>'''he cut runes''': “The poet’s mastery of runic magic can also be seen as having its parallel in the miracle-working powers of saints, and it is in this sphere, as well as in his níð-verses directed against the tyrannous Eiríkr bloodaxe, that Egill uses his poetic gifts for positive good.” [[Clunies Ross, Margaret. A Tale of Two Poets]] (s. 140).</ref> expressing the whole form of curse.<ref>'''whole form of curse''': "It is therefore evident that the ''formáli'' is Egil’s text carved on the stick, namely the inscription, and that the words are then repeated by the present people, while allowing to suppose this is a sheer solemn declaration." [[Meli, Marcello. Rune e magia nella saga di Egill]] (p. 331).</ref> </div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>This spoken, he planted the pole down in a rift of the rock, and let it stand there. The horse's head he turned inwards to the mainland; but on the pole he cut runes,<ref>'''he cut runes''': “The poet’s mastery of runic magic can also be seen as having its parallel in the miracle-working powers of saints, and it is in this sphere, as well as in his níð-verses directed against the tyrannous Eiríkr bloodaxe, that Egill uses his poetic gifts for positive good.” [[Clunies Ross, Margaret. A Tale of Two Poets]] (s. 140).</ref> expressing the whole form of curse.<ref>'''whole form of curse''': "It is therefore evident that the ''formáli'' is Egil’s text carved on the stick, namely the inscription, and that the words are then repeated by the present people, while allowing to suppose this is a sheer solemn declaration." [[Meli, Marcello. Rune e magia nella saga di Egill]] (p. 331).</ref> </div></td></tr>
</table>Ermenegildahttps://wikisaga.hi.is/index.php?title=Egla,_59&diff=8032&oldid=prevErmenegilda: /* Chapter 59 */2016-08-30T12:06:31Z<p><span dir="auto"><span class="autocomment">Chapter 59</span></span></p>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>And when Egil and his men came to Herdla, at once fully armed they ran up to the farm buildings. But when Thorir and his household saw that, they at once ran away and saved themselves, all that could go, men and women. Egil's party plundered the place of all they could lay hands on; then they rowed out to their ship. Nor had they long to wait ere a breeze blew off the land. They made ready to sail.</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>And when Egil and his men came to Herdla, at once fully armed they ran up to the farm buildings. But when Thorir and his household saw that, they at once ran away and saved themselves, all that could go, men and women. Egil's party plundered the place of all they could lay hands on; then they rowed out to their ship. Nor had they long to wait ere a breeze blew off the land. They made ready to sail.</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>And when all was ready for sailing, Egil went up into the island. He took in his hand a hazel-pole, and went to a rocky eminence that looked inward to the mainland. Then he took a horse's head<ref>'''took a horse's head''': "If the head was a source of wisdom, it was also a source of destructive power. This is illustrated by the Norse ‘stake of scorn’. This was a pole surmounted by a mutilated horse head. Runes were carved on the stake and the whole device set up and turned towards the victim’s home. In Egil’s Saga we are given some of the words to be uttered. ... The stake of scorn or something like it was still known in Scandinavia as late as the mid-sixteenth century. This is clearly shown by a picture in ‘De Gentibus Septentrionalibus’ by Olaus Magnus, published in 1555." [[Smith, A.W. The Luck in the Head: A Problem in English Folklore]] (p. 21-22).</ref> and fixed it on the pole. After that, in solemn form of curse, he thus spake: 'Here set I up a curse-pole, and this curse I turn on king Eric<ref>'''turn on king Eric''': "Egill’s effort to manipulate circumstances to his advantage include a coercive summons of supernatural powers, a demand that the spirits of the land banish the royal pair. It is of interest that the erection of the pole is NOT accompanied by verse, despite earlier defamatory stanzas on Eirikr and Gunnhildr." [[Sayers, William. Poetry and social agency in Egils saga Skalla-Grímssonar]] (p. 44).</ref> and queen Gunnhilda. (Here he turned the horse's head landwards.) This curse I turn<ref>'''curse I turn''': "In Egils saga, the magical aspect of the practice of níð is emphasized, placing it in the context of other mystical powers derived from the pagan religion, such as the skilled use of runes, which the poet has at his command.” [[Finlay, Alison. Egils saga and other poets’ sagas]] (p. 38).</ref> also on the guardian-spirits who dwell in this land, that they may all wander astray, nor reach or find their home till they have driven out of the land<ref> '''out of the land''': " Egill drove Eric Blood-Axe and Gunnhilda out of the land by the means of runes that he carved in a wooden pole and, as Magnus Olsen has shown, in the construction of his niðvísa, the magic line of the younger rune series, which was also meaningful to Varinn [i.e. the dedicant of the Rök inscription] among the older ones, plays a role." [[Franz, L. Egils ‘Sonatorrek’ und die Inschrift von Rök]] (p. 5) </ref> king Eric and Gunnhilda.'</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>And when all was ready for sailing, Egil went up into the island. He took in his hand a hazel-pole, and went to a rocky eminence that looked inward to the mainland. Then he took a horse's head<ref>'''took a horse's head''': "If the head was a source of wisdom, it was also a source of destructive power. This is illustrated by the Norse ‘stake of scorn’. This was a pole surmounted by a mutilated horse head. Runes were carved on the stake and the whole device set up and turned towards the victim’s home. In Egil’s Saga we are given some of the words to be uttered. ... The stake of scorn or something like it was still known in Scandinavia as late as the mid-sixteenth century. This is clearly shown by a picture in ‘De Gentibus Septentrionalibus’ by Olaus Magnus, published in 1555." [[Smith, A.W. The Luck in the Head: A Problem in English Folklore]] (p. 21-22).</ref> and fixed it on the pole. After that, in solemn form of curse, he thus spake: 'Here set I up a curse-pole, and this curse I turn on king Eric<ref>'''turn on king Eric''': "Egill’s effort to manipulate circumstances to his advantage include a coercive summons of supernatural powers, a demand that the spirits of the land banish the royal pair. It is of interest that the erection of the pole is NOT accompanied by verse, despite earlier defamatory stanzas on Eirikr and Gunnhildr." [[Sayers, William. Poetry and social agency in Egils saga Skalla-Grímssonar]] (p. 44).</ref> and queen Gunnhilda. (Here he turned the horse's head landwards.) This curse I turn<ref>'''curse I turn''': "In Egils saga, the magical aspect of the practice of níð is emphasized, placing it in the context of other mystical powers derived from the pagan religion, such as the skilled use of runes, which the poet has at his command.” [[Finlay, Alison. Egils saga and other poets’ sagas]] (p. 38).</ref> also on the guardian-spirits who dwell in this land, that they may all wander astray, <ins style="font-weight: bold; text-decoration: none;"><ref> '''that they may all wander astray''': "In Landnámabók S. 299 wird unter Ulfliots Gesetzen, die 928 gegeben wurden, dieses angeführt: niemand solle ein Meer-schiff haben mit einem Haupte darauf, und habe er dergleichen, so solle man das Haupt nehmen, ehe es ins Gesicht des Landes komme, und nicht heranfahren mit gähnenden Haüptern oder offenen Rachen, um die Landvätter nicht zu erschrecken." [[Glückselig, Anton Thormod. Skaldenlieder aus der Egils-Saga]] (p. 176). </ref> </ins>nor reach or find their home till they have driven out of the land<ref> '''out of the land''': " Egill drove Eric Blood-Axe and Gunnhilda out of the land by the means of runes that he carved in a wooden pole and, as Magnus Olsen has shown, in the construction of his niðvísa, the magic line of the younger rune series, which was also meaningful to Varinn [i.e. the dedicant of the Rök inscription] among the older ones, plays a role." [[Franz, L. Egils ‘Sonatorrek’ und die Inschrift von Rök]] (p. 5) </ref> king Eric and Gunnhilda.'</div></td></tr>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>This spoken, he planted the pole down in a rift of the rock, and let it stand there. The horse's head he turned inwards to the mainland; but on the pole he cut runes,<ref>'''he cut runes''': “The poet’s mastery of runic magic can also be seen as having its parallel in the miracle-working powers of saints, and it is in this sphere, as well as in his níð-verses directed against the tyrannous Eiríkr bloodaxe, that Egill uses his poetic gifts for positive good.” [[Clunies Ross, Margaret. A Tale of Two Poets]] (s. 140).</ref> expressing the whole form of curse.<ref>'''whole form of curse''': "It is therefore evident that the ''formáli'' is Egil’s text carved on the stick, namely the inscription, and that the words are then repeated by the present people, while allowing to suppose this is a sheer solemn declaration." [[Meli, Marcello. Rune e magia nella saga di Egill]] (p. 331).</ref> </div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>This spoken, he planted the pole down in a rift of the rock, and let it stand there. The horse's head he turned inwards to the mainland; but on the pole he cut runes,<ref>'''he cut runes''': “The poet’s mastery of runic magic can also be seen as having its parallel in the miracle-working powers of saints, and it is in this sphere, as well as in his níð-verses directed against the tyrannous Eiríkr bloodaxe, that Egill uses his poetic gifts for positive good.” [[Clunies Ross, Margaret. A Tale of Two Poets]] (s. 140).</ref> expressing the whole form of curse.<ref>'''whole form of curse''': "It is therefore evident that the ''formáli'' is Egil’s text carved on the stick, namely the inscription, and that the words are then repeated by the present people, while allowing to suppose this is a sheer solemn declaration." [[Meli, Marcello. Rune e magia nella saga di Egill]] (p. 331).</ref> </div></td></tr>
</table>Ermenegildahttps://wikisaga.hi.is/index.php?title=Egla,_59&diff=8031&oldid=prevErmenegilda: /* Kafli 59 */2016-08-30T12:05:21Z<p><span dir="auto"><span class="autocomment">Kafli 59</span></span></p>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Og er þeir Egill komu til Herðlu þá runnu þeir þegar upp til bæjar með alvæpni. En er það sá Þórir og hans heimamenn þá runnu þeir þegar af bænum og forðuðu sér allir þeir er ganga máttu, karlar og konur. Þeir Egill rændu þar öllu fé því er þeir máttu höndum á koma, fóru síðan út til skips. Var þá og eigi langt að bíða að byr rann á af landi. Búast þeir til að sigla. Og er þeir voru seglbúnir gekk Egill upp í eyna.</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Og er þeir Egill komu til Herðlu þá runnu þeir þegar upp til bæjar með alvæpni. En er það sá Þórir og hans heimamenn þá runnu þeir þegar af bænum og forðuðu sér allir þeir er ganga máttu, karlar og konur. Þeir Egill rændu þar öllu fé því er þeir máttu höndum á koma, fóru síðan út til skips. Var þá og eigi langt að bíða að byr rann á af landi. Búast þeir til að sigla. Og er þeir voru seglbúnir gekk Egill upp í eyna.</div></td></tr>
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<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Hann tók í hönd sér heslisstöng og gekk á bergsnös nokkura þá er vissi til lands inn. Þá tók hann hrosshöfuð<ref>'''tók hann hrosshöfuð''': "If the head was a source of wisdom, it was also a source of destructive power. This is illustrated by the Norse ‘stake of scorn’. This was a pole surmounted by a mutilated horse head. Runes were carved on the stake and the whole device set up and turned towards the victim’s home. In Egil’s Saga we are given some of the words to be uttered. ... The stake of scorn or something like it was still known in Scandinavia as late as the mid-sixteenth century. This is clearly shown by a picture in ‘De Gentibus Septentrionalibus’ by Olaus Magnus, published in 1555." [[Smith, A.W. The Luck in the Head: A Problem in English Folklore]] (s. 21-22).</ref> og setti upp á stöngina. Síðan veitti hann formála<ref>'''veitti hann formála''': "It is therefore evident that the ''formáli'' is Egil’s text carved on the stick, namely the inscription, and that the words are then repeated by the present people, while allowing to suppose this is a sheer solemn declaration." [[Meli, Marcello. Rune e magia nella saga di Egill]] (s. 331).</ref> og mælti svo: „Hér set eg upp níðstöng og sný eg þessu níði<ref>'''sný eg þessu níði''': "In Egils saga, the magical aspect of the practice of níð is emphasized, placing it in the context of other mystical powers derived from the pagan religion, such as the skilled use of runes, which the poet has at his command.” [[Finlay, Alison. Egils saga and other poets’ sagas]] (s. 38).</ref> á hönd Eiríki konungi<ref>'''á hönd Eiríki konungi''': "Egill’s effort to manipulate circumstances to his advantage include a coercive summons of supernatural powers, a demand that the spirits of the land banish the royal pair. It is of interest that the erection of the pole is NOT accompanied by verse, despite earlier defamatory stanzas on Eirikr and Gunnhildr." [[Sayers, William. Poetry and social agency in Egils saga Skalla-Grímssonar]] (s. 44).</ref> og Gunnhildi drottningu“ — hann sneri hrosshöfðinu inn á land — „sný eg þessu níði á landvættir þær er land þetta byggja svo að allar fari þær villar vega, engi hendi né hitti sitt inni fyrr en þær reka Eirík konung og Gunnhildi úr landi.“<ref> '''úr landi''': " Egill drove Eric Blood-Axe and Gunnhilda out of the land by the means of runes that he carved in a wooden pole and, as Magnus Olsen has shown, in the construction of his niðvísa, the magic line of the younger rune series, which was also meaningful to Varinn [i.e. the dedicant of the Rök inscription] among the older ones, plays a role." [[Franz, L. Egils ‘Sonatorrek’ und die Inschrift von Rök]] (s. 5) </ref></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Hann tók í hönd sér heslisstöng og gekk á bergsnös nokkura þá er vissi til lands inn. Þá tók hann hrosshöfuð<ref>'''tók hann hrosshöfuð''': "If the head was a source of wisdom, it was also a source of destructive power. This is illustrated by the Norse ‘stake of scorn’. This was a pole surmounted by a mutilated horse head. Runes were carved on the stake and the whole device set up and turned towards the victim’s home. In Egil’s Saga we are given some of the words to be uttered. ... The stake of scorn or something like it was still known in Scandinavia as late as the mid-sixteenth century. This is clearly shown by a picture in ‘De Gentibus Septentrionalibus’ by Olaus Magnus, published in 1555." [[Smith, A.W. The Luck in the Head: A Problem in English Folklore]] (s. 21-22).</ref> og setti upp á stöngina. Síðan veitti hann formála<ref>'''veitti hann formála''': "It is therefore evident that the ''formáli'' is Egil’s text carved on the stick, namely the inscription, and that the words are then repeated by the present people, while allowing to suppose this is a sheer solemn declaration." [[Meli, Marcello. Rune e magia nella saga di Egill]] (s. 331).</ref> og mælti svo: „Hér set eg upp níðstöng og sný eg þessu níði<ref>'''sný eg þessu níði''': "In Egils saga, the magical aspect of the practice of níð is emphasized, placing it in the context of other mystical powers derived from the pagan religion, such as the skilled use of runes, which the poet has at his command.” [[Finlay, Alison. Egils saga and other poets’ sagas]] (s. 38).</ref> á hönd Eiríki konungi<ref>'''á hönd Eiríki konungi''': "Egill’s effort to manipulate circumstances to his advantage include a coercive summons of supernatural powers, a demand that the spirits of the land banish the royal pair. It is of interest that the erection of the pole is NOT accompanied by verse, despite earlier defamatory stanzas on Eirikr and Gunnhildr." [[Sayers, William. Poetry and social agency in Egils saga Skalla-Grímssonar]] (s. 44).</ref> og Gunnhildi drottningu“ — hann sneri hrosshöfðinu inn á land — „sný eg þessu níði á landvættir þær er land þetta byggja svo að allar fari þær villar vega,<ins style="font-weight: bold; text-decoration: none;"><ref> '''svo að allar fari þær villar vega''': "In Landnámabók S. 299 wird unter Ulfliots Gesetzen, die 928 gegeben wurden, dieses angeführt: niemand solle ein Meer-schiff haben mit einem Haupte darauf, und habe er dergleichen, so solle man das Haupt nehmen, ehe es ins Gesicht des Landes komme, und nicht heranfahren mit gähnenden Haüptern oder offenen Rachen, um die Landvätter nicht zu erschrecken." [[Glückselig, Anton Thormod. Skaldenlieder aus der Egils-Saga]] (s. 176). </ref> </ins>engi hendi né hitti sitt inni fyrr en þær reka Eirík konung og Gunnhildi úr landi.“<ref> '''úr landi''': " Egill drove Eric Blood-Axe and Gunnhilda out of the land by the means of runes that he carved in a wooden pole and, as Magnus Olsen has shown, in the construction of his niðvísa, the magic line of the younger rune series, which was also meaningful to Varinn [i.e. the dedicant of the Rök inscription] among the older ones, plays a role." [[Franz, L. Egils ‘Sonatorrek’ und die Inschrift von Rök]] (s. 5) </ref></div></td></tr>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Síðan skýtur hann stönginni niður í bjargrifu og lét þar standa. Hann sneri og höfðinu inn á land en hann reist rúnar á stönginni<ref>'''reist rúnar á stönginni''': “The poet’s mastery of runic magic can also be seen as having its parallel in the miracle-working powers of saints, and it is in this sphere, as well as in his níð-verses directed against the tyrannous Eiríkr bloodaxe, that Egill uses his poetic gifts for positive good.” [[Clunies Ross, Margaret. A Tale of Two Poets]] (s. 140).</ref> og segja þær formála þenna allan.</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Síðan skýtur hann stönginni niður í bjargrifu og lét þar standa. Hann sneri og höfðinu inn á land en hann reist rúnar á stönginni<ref>'''reist rúnar á stönginni''': “The poet’s mastery of runic magic can also be seen as having its parallel in the miracle-working powers of saints, and it is in this sphere, as well as in his níð-verses directed against the tyrannous Eiríkr bloodaxe, that Egill uses his poetic gifts for positive good.” [[Clunies Ross, Margaret. A Tale of Two Poets]] (s. 140).</ref> og segja þær formála þenna allan.</div></td></tr>
</table>Ermenegildahttps://wikisaga.hi.is/index.php?title=Egla,_59&diff=6679&oldid=prevAndri at 15:28, 4 August 20162016-08-04T15:28:41Z<p></p>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Harold Fairhair set his sons to rule in Norway when he began to grow old: Eric he made king above all his other sons. It was when Harold had been king for seventy years that he gave over the kingdom into the hands of his son Eric. At that time Gunnhilda bare a son, whom Harold the king sprinkled with water, giving him his own name; and he added this that he should be king after his father if he lived long enough. King Harold then settled down in retirement, being mostly in Rogaland or Hordaland. But three years later king Harold died in Rogaland, and a mound was raised to his memory by Haugasound.</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Harold Fairhair<ins style="font-weight: bold; text-decoration: none;"><ref>'''Harold Fairhair''': "Egilssaga 163-64 virðist vera útdráttur úr því sem segir í Heimskringlu 146-9. Þeir sem um það efast skyldu gaumgæfa hversu hin stutta frásögn Eglu af Haraldi og sonum hans er fleyguð inn í lengri frásagnir af viðureign Egils við Berg-Önund" [[Jónas Kristjánsson. Egilssaga og konungasögur]] (p. 467).</ref> </ins>set his sons to rule in Norway when he began to grow old: Eric he made king above all his other sons. It was when Harold had been king for seventy years that he gave over the kingdom into the hands of his son Eric. At that time Gunnhilda bare a son, whom Harold the king sprinkled with water, giving him his own name; and he added this that he should be king after his father if he lived long enough. King Harold then settled down in retirement, being mostly in Rogaland or Hordaland. But three years later king Harold died in Rogaland, and a mound was raised to his memory by Haugasound.</div></td></tr>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>After the death of the king there was great strife between his sons, for the men of Vik took Olaf for their king, but the Thronds Sigurd. But these two, his brothers, Eric slew at Tunsberg, one year after king Harold's death. All these things happened in one and the same summer, to wit, king Eric's going with his army eastwards to Vik to fight with his brothers, and (before that) the strife of Egil and Bergonund at the Gula-thing, with the other events that have just been related.</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>After the death of the king there was great strife between his sons, for the men of Vik took Olaf for their king, but the Thronds Sigurd. But these two, his brothers, Eric slew at Tunsberg, one year after king Harold's death. All these things happened in one and the same summer, to wit, king Eric's going with his army eastwards to Vik to fight with his brothers, and (before that) the strife of Egil and Bergonund at the Gula-thing, with the other events that have just been related.</div></td></tr>
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<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Haraldur hinn hárfagri setti sonu sína til ríkis í Noregi þá er hann tók að eldast, gerði Eirík konung yfirkonung sona sinna allra. Og er Haraldur hafði verið sjö tigu vetra konungur þá seldi hann í hendur Eiríki syni sínum ríki. Í þann tíma ól Gunnhildur son og jós Haraldur konungur vatni og gaf nafn sitt og lét það fylgja að hann skyldi konungur vera eftir föður sinn ef honum entist aldur til. Haraldur konungur settist þá í kyrrsetu og sat oftast á Rogalandi eða Hörðalandi. En þrem vetrum síðar andaðist Haraldur konungur á Rogalandi og var ger haugur eftir hann við Haugasund.</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Haraldur hinn hárfagri<ins style="font-weight: bold; text-decoration: none;"><ref>'''Haraldur hinn hárfagri''': "Egilssaga 163-64 virðist vera útdráttur úr því sem segir í Heimskringlu 146-9. Þeir sem um það efast skyldu gaumgæfa hversu hin stutta frásögn Eglu af Haraldi og sonum hans er fleyguð inn í lengri frásagnir af viðureign Egils við Berg-Önund" [[Jónas Kristjánsson. Egilssaga og konungasögur]] (s. 467).</ref> </ins>setti sonu sína til ríkis í Noregi þá er hann tók að eldast, gerði Eirík konung yfirkonung sona sinna allra. Og er Haraldur hafði verið sjö tigu vetra konungur þá seldi hann í hendur Eiríki syni sínum ríki. Í þann tíma ól Gunnhildur son og jós Haraldur konungur vatni og gaf nafn sitt og lét það fylgja að hann skyldi konungur vera eftir föður sinn ef honum entist aldur til. Haraldur konungur settist þá í kyrrsetu og sat oftast á Rogalandi eða Hörðalandi. En þrem vetrum síðar andaðist Haraldur konungur á Rogalandi og var ger haugur eftir hann við Haugasund.</div></td></tr>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>En eftir andlát hans var deila mikil milli sona hans því að Víkverjar tóku sér til konungs Ólaf en Þrændir Sigurð. En Eiríkur felldi þá báða bræður sína í Túnsbergi einum vetri eftir andlát Haralds konungs. Var það allt á einu sumri er Eiríkur konungur fór af Hörðalandi með her sinn austur í Vík til bardaga við bræður sína og áður höfðu þeir deilt á Gulaþingi Egill og Berg-Önundur og þessi tíðindi er nú var sagt.</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>En eftir andlát hans var deila mikil milli sona hans því að Víkverjar tóku sér til konungs Ólaf en Þrændir Sigurð. En Eiríkur felldi þá báða bræður sína í Túnsbergi einum vetri eftir andlát Haralds konungs. Var það allt á einu sumri er Eiríkur konungur fór af Hörðalandi með her sinn austur í Vík til bardaga við bræður sína og áður höfðu þeir deilt á Gulaþingi Egill og Berg-Önundur og þessi tíðindi er nú var sagt.</div></td></tr>
</table>Andrihttps://wikisaga.hi.is/index.php?title=Egla,_59&diff=6369&oldid=prevErmenegilda: /* Kafli 59 */2016-07-12T18:35:16Z<p><span dir="auto"><span class="autocomment">Kafli 59</span></span></p>
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 18:35, 12 July 2016</td>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Og er þeir Egill komu til Herðlu þá runnu þeir þegar upp til bæjar með alvæpni. En er það sá Þórir og hans heimamenn þá runnu þeir þegar af bænum og forðuðu sér allir þeir er ganga máttu, karlar og konur. Þeir Egill rændu þar öllu fé því er þeir máttu höndum á koma, fóru síðan út til skips. Var þá og eigi langt að bíða að byr rann á af landi. Búast þeir til að sigla. Og er þeir voru seglbúnir gekk Egill upp í eyna.</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Og er þeir Egill komu til Herðlu þá runnu þeir þegar upp til bæjar með alvæpni. En er það sá Þórir og hans heimamenn þá runnu þeir þegar af bænum og forðuðu sér allir þeir er ganga máttu, karlar og konur. Þeir Egill rændu þar öllu fé því er þeir máttu höndum á koma, fóru síðan út til skips. Var þá og eigi langt að bíða að byr rann á af landi. Búast þeir til að sigla. Og er þeir voru seglbúnir gekk Egill upp í eyna.</div></td></tr>
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<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Hann tók í hönd sér heslisstöng og gekk á bergsnös nokkura þá er vissi til lands inn. Þá tók hann hrosshöfuð<ref>'''tók hann hrosshöfuð''': "If the head was a source of wisdom, it was also a source of destructive power. This is illustrated by the Norse ‘stake of scorn’. This was a pole surmounted by a mutilated horse head. Runes were carved on the stake and the whole device set up and turned towards the victim’s home. In Egil’s Saga we are given some of the words to be uttered. ... The stake of scorn or something like it was still known in Scandinavia as late as the mid-sixteenth century. This is clearly shown by a picture in ‘De Gentibus Septentrionalibus’ by Olaus Magnus, published in 1555." [[Smith, A.W. The Luck in the Head: A Problem in English Folklore]] (s. 21-22).</ref> og setti upp á stöngina. Síðan veitti hann formála<ref>'''veitti hann formála''': "It is therefore evident that the ''formáli'' is Egil’s text carved on the stick, namely the inscription, and that the words are then repeated by the present people, while allowing to suppose this is a sheer solemn declaration." [[Meli, Marcello. Rune e magia nella saga di Egill]] (s. 331).</ref> og mælti svo: „Hér set eg upp níðstöng og sný eg þessu níði<ref>'''sný eg þessu níði''': "In Egils saga, the magical aspect of the practice of níð is emphasized, placing it in the context of other mystical powers derived from the pagan religion, such as the skilled use of runes, which the poet has at his command.” [[Finlay, Alison. Egils saga and other poets’ sagas]] (s. 38).</ref> á hönd Eiríki konungi<ref>'''á hönd Eiríki konungi''': "Egill’s effort to manipulate circumstances to his advantage include a coercive summons of supernatural powers, a demand that the spirits of the land banish the royal pair. It is of interest that the erection of the pole is NOT accompanied by verse, despite earlier defamatory stanzas on Eirikr and Gunnhildr." [[Sayers, William. Poetry and social agency in Egils saga Skalla-Grímssonar]] (s. 44).</ref> og Gunnhildi drottningu“ — hann sneri hrosshöfðinu inn á land — „sný eg þessu níði á landvættir þær er land þetta byggja svo að allar fari þær villar vega, engi hendi né hitti sitt inni fyrr en þær reka Eirík konung og Gunnhildi úr landi.“<ref> '''úr landi''': " Egill drove Eric Blood-Axe and Gunnhilda out of the land by the means of runes that he carved in a wooden pole and, as Magnus Olsen <del style="font-weight: bold; text-decoration: none;">[i.e. the prominent Norwegian runologist of the early XXth c.] </del>has shown, in the construction of his niðvísa, the magic line of the younger rune series, which was also meaningful to Varinn [i.e. the dedicant of the Rök inscription] among the older ones, plays a role." [[Franz, L. Egils ‘Sonatorrek’ und die Inschrift von Rök]] (s. 5) </ref></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Hann tók í hönd sér heslisstöng og gekk á bergsnös nokkura þá er vissi til lands inn. Þá tók hann hrosshöfuð<ref>'''tók hann hrosshöfuð''': "If the head was a source of wisdom, it was also a source of destructive power. This is illustrated by the Norse ‘stake of scorn’. This was a pole surmounted by a mutilated horse head. Runes were carved on the stake and the whole device set up and turned towards the victim’s home. In Egil’s Saga we are given some of the words to be uttered. ... The stake of scorn or something like it was still known in Scandinavia as late as the mid-sixteenth century. This is clearly shown by a picture in ‘De Gentibus Septentrionalibus’ by Olaus Magnus, published in 1555." [[Smith, A.W. The Luck in the Head: A Problem in English Folklore]] (s. 21-22).</ref> og setti upp á stöngina. Síðan veitti hann formála<ref>'''veitti hann formála''': "It is therefore evident that the ''formáli'' is Egil’s text carved on the stick, namely the inscription, and that the words are then repeated by the present people, while allowing to suppose this is a sheer solemn declaration." [[Meli, Marcello. Rune e magia nella saga di Egill]] (s. 331).</ref> og mælti svo: „Hér set eg upp níðstöng og sný eg þessu níði<ref>'''sný eg þessu níði''': "In Egils saga, the magical aspect of the practice of níð is emphasized, placing it in the context of other mystical powers derived from the pagan religion, such as the skilled use of runes, which the poet has at his command.” [[Finlay, Alison. Egils saga and other poets’ sagas]] (s. 38).</ref> á hönd Eiríki konungi<ref>'''á hönd Eiríki konungi''': "Egill’s effort to manipulate circumstances to his advantage include a coercive summons of supernatural powers, a demand that the spirits of the land banish the royal pair. It is of interest that the erection of the pole is NOT accompanied by verse, despite earlier defamatory stanzas on Eirikr and Gunnhildr." [[Sayers, William. Poetry and social agency in Egils saga Skalla-Grímssonar]] (s. 44).</ref> og Gunnhildi drottningu“ — hann sneri hrosshöfðinu inn á land — „sný eg þessu níði á landvættir þær er land þetta byggja svo að allar fari þær villar vega, engi hendi né hitti sitt inni fyrr en þær reka Eirík konung og Gunnhildi úr landi.“<ref> '''úr landi''': " Egill drove Eric Blood-Axe and Gunnhilda out of the land by the means of runes that he carved in a wooden pole and, as Magnus Olsen has shown, in the construction of his niðvísa, the magic line of the younger rune series, which was also meaningful to Varinn [i.e. the dedicant of the Rök inscription] among the older ones, plays a role." [[Franz, L. Egils ‘Sonatorrek’ und die Inschrift von Rök]] (s. 5) </ref></div></td></tr>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Síðan skýtur hann stönginni niður í bjargrifu og lét þar standa. Hann sneri og höfðinu inn á land en hann reist rúnar á stönginni<ref>'''reist rúnar á stönginni''': “The poet’s mastery of runic magic can also be seen as having its parallel in the miracle-working powers of saints, and it is in this sphere, as well as in his níð-verses directed against the tyrannous Eiríkr bloodaxe, that Egill uses his poetic gifts for positive good.” [[Clunies Ross, Margaret. A Tale of Two Poets]] (s. 140).</ref> og segja þær formála þenna allan.</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Síðan skýtur hann stönginni niður í bjargrifu og lét þar standa. Hann sneri og höfðinu inn á land en hann reist rúnar á stönginni<ref>'''reist rúnar á stönginni''': “The poet’s mastery of runic magic can also be seen as having its parallel in the miracle-working powers of saints, and it is in this sphere, as well as in his níð-verses directed against the tyrannous Eiríkr bloodaxe, that Egill uses his poetic gifts for positive good.” [[Clunies Ross, Margaret. A Tale of Two Poets]] (s. 140).</ref> og segja þær formála þenna allan.</div></td></tr>
</table>Ermenegilda