Grettir’s Saga
I finished Grettir’s Saga last night. It never fails to amaze me how sagas don’t end with the death of the main character. There’s always at least a half-dozen more chapters going into some detail about the friends and relations left behind. Grettir’s Saga ends with the story of Thorstein Dromund, Grettir’s half-brother, travels all the way to Constantinople to seek revenge and, as the saga scribe relates, this is the farthest any Icelander had ever traveled to get revenge.
The last chapters are great, where Grettir holes up on the steep-walled island of Drangey, owned by a consortium of farmers. Grettir and his friends pull the ladders (that reach from the sea to the top of the island) up after they’ve gotten themselves comfortable and the farmers who own the island have no way of getting him down. It takes a combination of witchcraft and laziness on part of Glaum, the slave who forgets to pull the ladders up one day, to allow Grettir’s enemies onto the island. Grettir is nearly dead from infection when his attackers arrive; he cut his leg badly when chopping a cursed log sent by a witch.
When Grettir finally succumbs, his attackers can’t wrench the sword free from his dead hand: they need to hack it off before his fingers release the hilt. Then a piece of the sword breaks off when Thorbjorn, his killer, uses it to strike at Grettir’s head because it’s so hard. It takes three strong blows to decapitate him. Thorbjorn takes the sword with him everywhere so he can brag about he killed Grettir but it wins him little renowned in the north where people know Grettir was sick and done in by witchcraft, so Thorbjorn packs up and goes to Constantinople. Thorstein Dromund catches up with him there and it’s during one of Thorbjorn’s bragging sessions that Thorstein takes up the sword, in the guise of admiring it, and hews down Thorbjorn.
Good stuff.
There are lots of parallels with Beowulf, especially in terms of a pagan hero being described by a Christian poet. I also noticed that Väinamöinen, one of the gods in the Finnish poem the Kalevala, slashes his knee much like Grettir does–but that’s probably more a statement of how dangerous it was to wield an axe in the middle ages rather than any correlation between the texts because the similarities stop there.
What I find most interesting (unsurprisingly I guess) is how Grettir, like many folks in Iceland at that times, isn’t necessarily anti-Christian but he’s certainly not the embodiment of Christian morals either. As I said in the previous blog, Grettir’s a solution for many supernatural problems that Christians can’t tackle. It’s as if it takes old school pagan muscle to beat old school pagan monsters. It’s telling, however, that it’s witchcraft–a relic of pagan
Iceland–that ultimately does Grettir in rather than galavanting Christian soldiers. In fact, this passage just before
Grettir’s final fight is telling:
Grettir said to Angle: “Who showed you the way to the island?”
“Christ showed us the way,” he said.
“I guess,” said Grettir, “that it was the wicked old woman, your foster-mother, who showed you; hers were the counsels that you relied upon.”
So it’s not necessarily Christianity aggressively rooting out pagans but rather pagan-on-pagan violence that’s doing them in, just like the cycles of violence present in nearly every Icelandic saga that claim the best and brightest men. The old ways die off as the pagans are killed or expire naturally and Christianity fills the void they’ve left behind. Still, there is an unmistakeable note of wistfulness on part of the author who, while certainly Christian himself, fondly looks back to Iceland’s colorful and mythic pagan past and perhaps wishes men like Grettir still existed.
