Ravens and Bones – Icelandic sagas and places
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Photo: Kai Müller
Our books editor Marcel Krueger has a new book out this week – Iceland - A Literary Guide for Travellers is published by I.B. Taurus on the 19 March. In this expanded excerpt he writes of his fascination with the Icelandic sagas and how they influence place names in Iceland today
Islands are places apart where Europe is absent.
– W.H. Auden, Journey to Iceland
Writing about an island should be easy. After all, it is surrounded by the sea, neighbouring lands far away. The boundaries are set. The outlook can only ever be inwards, away from the tides.
Nothing could be further away from the truth in the case of Iceland. This is an island of many identities, of constant flux, just like its unruly volcanic ground. It was the last place in Europe to be settled, but the first democracy; a backwater under foreign rule, its population almost eradicated by catastrophe and neglect; emerging as a progressive Nordic democracy after the two World Wars; and finally from being one of the poorest members of the European Economic Area to becoming a major global financial player, only to be brought crashing down again by greed and failing banks. Today, Iceland is once again reinventing itself as the one destination on everyone’s holiday bucket list. To say that Icelanders have developed a certain resilience and ingenuity over the centuries, and a very peculiar way to express it, would be an understatement. An island settled by explorers and raiders, the view of its people was never just inward – and it manifested itself in a rich oral and literary heritage, something that to this day links Icelanders past and present.
My personal fascination with Iceland began, as for many others, with the Norse myths and the sagas, with stories about Odin and Loki, about Víking raids and the discovery of Vínland. Kevin Crossley-Holland says it best in the introduction to Norse Myths – Tales of Odin, Thor and Loki (2017):
When I think about the Vikings or talk about the Vikings my eyes brighten, my heart beats faster, and sometimes my hair stands on end. Energetic and practical and witty and daring and quarrelsome and passionate, always eager to go to the edge and see and find out more: that’s how Vikings were. Their tough and stubborn and often beautiful women managed self-sufficient farmsteads in Norway and Sweden and Denmark and Iceland and Greenland, and were at least as capable and outspoken as their men. And for around three centuries – from the beginning of the ninth to the end of the eleventh – many of their husbands and not a few of their sons and daughters sailed south and east and west in their elegant and superbly made clinker boats as mercenaries, traders, hit-and-run raiders, settlers and rulers. And of course they took their gods and beliefs and language with them.
This is, of course, an idealised view of the Víkings and their mythology; but as the country settled by them is as much shaped by storytelling as it is by tectonic activity, Norse lore always served me well as a beeline into both country and Icelandic literature over the years. After all, its mountains and rivers, shores and valleys have all been named by the settlers and writers recording the tales of the settlement. It is both the otherworldliness of the landscape and the outward-looking culture of Icelanders that has made me return to the island time and time again.
There is some literary evidence that Irish monks, the so-called Papar, arrived in Iceland before the Norsemen somewhere between the sixth and tenth centuries; however no archaeological evidence has been found to this day. The real show began in the ninth century, when the first Norwegian travellers and explorers, arrived. Their names and those of the areas in which they made their homes during this so-called ‘Age of Settlement’ were recorded in a number of chronicles written down between the twelfth and fourteenth centuries, like The Book of Icelanders (Íslendigabók), The Book of Settlements (Landnámabók) and The Book of Flatey Island (Flateyjarbók). As Robert Ferguson puts it in The Hammer and the Cross (2009):
The Book of the Settlements [Landnámabók] is a full and often dramatic account of the colonisation of Iceland. Based on a lost original from the early twelfth century it contains the names of over 3,000 people and 1,400 places.
According to the Landnámabók, Iceland was discovered by a man named Naddodd, who was sailing from Norway to the Faroe Islands when he lost his way and came to the east coast of Iceland instead. Only observing it from the safety of his ship, Naddodd called the country Snowland (Snæland), The first proper settler however was Hrafna (‘Raven’) Flóki Vilgerðarson, named after the fact that he took ravens with him on board ship and released them periodically. When they didn’t return he knew they’d found food and land. Hrafna-Flóki settled for one winter at Barðaströnd in the southern Westfjords region. His journey and stay did not start out well however: his daughter drowned en route, and then his livestock starved to death during the harsh winter. The Landnámabók records how this led Flóki to give the country its name:
The spring was an extremely cold one. Flóki climbed a certain high mountain, and north across the mountain range he could see a fjord full of drift ice. That’s why he called the country Iceland, and so it’s been called ever since.
After that hard winter however the whole island started to turn green, making Flóki realise that it was habitable, so he returned to Norway to spread the word about this new fertile island he had discovered – but kept the name. The first permanent settlers after Flóki were Norwegian chieftain Ingólfur Arnarson and his wife Hallveig Fróðadóttir, who arrived around AD 874. According to the Landnámabók, Ingólfur threw his two highseat pillars (crucial parts of a Víking chieftain’s hall) overboard as he neared the island, vowing to settle where they landed. After wintering on the south coast in the first year, Ingólfur sailed along the coast until the pillars were found in a place he named Reykjavík, or Smoky Bay, after the geothermal steam rising from the earth – a place that would become the capital of modern Iceland. He was followed by many more chieftains, their families and slaves, who settled all the habitable areas of the island in the next decades, mostly along the fjords and river plains. These settlers were primarily of Norwegian, Irish and Scottish origin – most of the latter being female slaves and servants raided from their homelands. The stories of the Settlement Age and the next 200 years are recorded in the sagas, the most important Icelandic literary heritage – a fascinating canon of heroic and family stories written down between the ninth century and the fourteenth century, its structure and composition unlike anything written in contemporary Europe of that time. According to the sagas, the new immigrants arriving from Norway were independent-minded settlers fleeing the harsh rule of King Harald Fairhair, a man who makes an appearance in almost all of the Sagas of Icelanders (Íslendingasögur).
During the eleventh and twelfth centuries, the power of independent local farmers and chieftains gave way to the growing power of a handful of families and their leaders. This period is known as the ‘Age of the Sturlungs’. The fighting became a proper civil war that ravaged the country. The Age of the Sturlungs also saw a veritable proliferation of sagas being written down, maybe in an attempt to reunite the country by making the stories of heroic deeds widely available. It also saw the emergence of the first giant of Icelandic literature, polymath Snorri Sturluson. A member of the Sturlungs and a politician, he is today best known as the author of the Prose or Younger Edda (Snorra Edda, thirteenth century), one of the two sources that have introduced the Norse pantheon and mythology to the modern world – the other being the Poetic or Elder Edda (Ljóða Edda), an anonymous collection of poems from around the same time. In the Prose Edda, Snorri might have recorded his own assessment of the age he was living in based on a quote he took from the Elder Edda: ‘A sword age, a wind age, a wolf age. No longer is there mercy among men.’
Highly-accomplished literary works of that time include Egill’s Saga (Egils saga Skallagrímssonar), the life of the warrior-poet Egill Skallagrímsson; the Saga of the People of Laxárdalr (Laxdæla Saga, a triangular love story set in West Iceland; the Saga of Gisli Súrssonar (Gísla Saga Súrssonar), the tragic tale of a heroic outlaw in the Westfjords; and the Story of Burnt Njál (Njáls Saga), generally considered the high point of Icelandic literary art, a complex and rich account of human and societal conflicts playing out across the fertile fields of south Iceland.
Closely related to the sagas are the Eddas, among the main sources for the knowledge about Norse gods we have today. The Poetic or Elder Edda is a group of more than thirty poems on gods and human heroes preserved in oral tradition until they were recorded by an unknown chronicler (or group of chroniclers). The Prose or Younger Edda is the work of Snorri Sturluson and the most important source of modern knowledge on this subject, and also contains a guide to poetic diction and the kennings, a typically two-word metaphor found in Norse and Icelandic that stands in for a concrete noun: ‘bone-house’ (body), ‘whale-road’ (sea), ‘wave-horse’ (ship), ‘sky-candle’ (sun).
The sagas are still a central part of Iceland’s culture and continue to be taught in its schools, and most people are familiar with a good number, if not all of them. The sagas are certainly known to a much greater extent than British people are familiar with famous works of medieval literature. One key to understanding the power of the sagas lies in their relationship with the landscape itself. The sagas explain how place-names all around the country came to be: some of their explanations about events and characters gave names to natural places – like farms, hills or bogs – and have a historical basis, while others were invented by a saga-author but are nevertheless still used to this day. Because of this and despite their age, the sagas still live on in many of the local areas in which they are set – and have a life over and beyond the printed page. Not only have they served as inspiration for countless modern literary works, art and music, but there are also many new saga trails criss-crossing the country today, and living history museums, saga theatres and cultural centres allow both scholars and visitors to learn about the stories in the actual landscape where they took place. For me, it is often difficult to think of an analogy in another country where a corpus of medieval literature is so close to people’s hearts on a national scale. It is always a delight to come back to the island and reconnect with its names and places.
