The Story of Burnt Njal. Anonymous
people to live together against their will, or even against the will of only one of them, if that person considered him or herself, as the case might be, ill-treated or neglected. Gunnar no doubt could have separated himself from Hallgerda for her thieving, just as Hallgerda could have parted from Gunnar for giving her that slap in the face; but they lived on, to Gunnar's cost and Hallgerda's infamy. In marriage contracts the rights of brides, like Unna the great heiress of the south-west, or Hallgerda the flower of the western dales, were amply provided for. In the latter case it was a curious fact that this wicked woman retained possession of Laugarness, near Reykjavik, which was part of her second husband Glum's property, to her dying day, and there, according to constant tradition, she was buried in a cairn which is still shown at the present time, and which is said to be always green, summer and winter alike. Where marriages were so much matter of barter and bargain, the father's will went for so much and that of the children for so little, love matches were comparatively rare; and if the songs of Gunnlaugr snaketongue and Kormak have described the charms of their fair ones, and the warmth of their passion in glowing terms, the ordinary Icelandic marriage of the tenth century was much more a matter of business, in the first place, than of love. Though strong affection may have sprung up afterwards between husband and wife, the love was rather a consequence of the marriage than the marriage a result of the love.
When death came it was the duty of the next of kin to close the eyes and nostrils of the departed, and our Saga, in that most touching story of Rodny's behaviour after the death of her son Hauskuld, affords an instance of the custom. When Njal asks why she, the mother, as next of kin, had not closed the eyes and nostrils of the corpse, the mother answers, "That duty I meant for Skarphedinn". Skarphedinn then performs the duty, and, at the same time, undertakes the duty of revenge. In heathen times the burial took place on a "how" or cairn, in some commanding position near the abode of the dead, and now came another duty. This was the binding on of the "hellshoes," which the deceased was believed to need in heathen times on his way either to Valhalla's bright hall of warmth and mirth, or to Hell's dark realm of cold and sorrow. That duty over, the body was laid in the cairn with goods and arms, sometimes as we see was the case with Gunnar in a sitting posture; sometimes even in a ship, but always in a chamber formed of baulks of timber or blocks of stone, over which earth and gravel were piled....
Conclusion.
We are entitled to ask in what work of any age are the characters so boldly, and yet so delicately, drawn [as in this Saga]? Where shall we match the goodness and manliness of Gunnar, struggling with the storms of fate, and driven on by the wickedness of Hallgerda into quarrel after quarrel, which were none of his own seeking, but led no less surely to his own end? Where shall we match Hallgerda herself—that noble frame, so fair and tall, and yet with so foul a heart, the abode of all great crimes, and also the lurking place of tale-bearing and thieving? Where shall we find parallels to Skarphedinn's hastiness and readiness, as axe aloft he leapt twelve ells across Markfleet, and glided on to smite Thrain his death-blow on the slippery ice? where for Bergthora's love and tenderness for her husband, she who was given young to Njal, and could not find it in her heart to part from him when the house blazed over their heads? where for Kari's dash and gallantry, the man who dealt his blows straightforward, even in the Earl's hall, and never thought twice about them? where for Njal himself, the man who never dipped his hands in blood, who could unravel all the knotty points of the law; who foresaw all that was coming, whether for good or ill, for friend or for foe; who knew what his own end would be, though quite powerless to avert it; and when it came, laid him down to his rest, and never uttered sound or groan, though the flames roared loud around him? Nor are the minor characters less carefully drawn, the scolding tongue of Thrain's first wife, the mischief-making Thiostolf with his pole-axe, which divorced Hallgerda's first husband, Hrut's swordsmanship, Asgrim's dignity, Gizur's good counsel, Snorri's common sense and shrewdness, Gudmund's grandeur, Thorgeir's thirst for fame, Kettle's kindliness, Ingialld's heartiness, and, though last not least, Bjorn's boastfulness, which his gudewife is ever ready to cry down—are all sketched with a few sharp strokes which leave their mark for once and for ever on the reader's mind. Strange! were it not that human nature is herself in every age, that such forbearance and forgiveness as is shown by Njal and Hauskuld and Hall, should have shot up out of that social soil, so stained and steeped with the blood-shedding of revenge. Revenge was the great duty of Icelandic life, yet Njal is always ready to make up a quarrel, though he acknowledges the duty, when he refuses in his last moments to outlive his children, whom he feels himself unable to revenge. The last words of Hauskuld, when he was foully assassinated through the tale-bearing of Mord, were, "God help me and forgive you"; nor did the beauty of a Christian spirit ever shine out more brightly than in Hall, who, when his son Ljot, the flower of his flock, fell full of youth, and strength, and promise, in chance-medley at the battle on the Thingfield, at once for the sake of peace gave up the father's and the freeman's dearest rights, those of compensation and revenge, and allowed his son to fall unatoned in order that peace might be made. This struggle between the principle of an old system now turned to evil, and that of a new state of things which was still fresh and good, between heathendom as it sinks into superstition, and Christianity before it has had time to become superstitious, stands strongly forth in the latter part of the Saga; but as yet the new faith can only assert its forbearance and forgiveness in principle. It has not had time, except in some rare instances, to bring them into play in daily life. Even in heathen times such a deed as that by which Njal met his death, to hem a man in within his house and then to burn it and him together, to choke a freeman, as Skarphedinn says, like a fox in his earth, was quite against the free and open nature of the race; and though instances of such foul deeds occur besides those two great cases of Blundkettle and Njal, still they were always looked upon as atrocious crimes and punished accordingly. No wonder, therefore, then that Flosi, after the Change of Faith, when he makes up his mind to fire Njal's house, declares the deed to be one for which they would have to answer heavily before God, "seeing that we are Christian men ourselves"....
One word and we must bring this introduction to an end; it is merely to point out how calmly and peacefully the Saga ends, with the perfect reconciliation of Kari and Flosi, those generous foes, who throughout the bitter struggle in which they were engaged always treated each other with respect. It is a comfort to find, after the whole fitful story has been worked out, after passing from page to page, every one of which reeks with gore, to find that after all there were even in that bloodthirsty Iceland of the tenth century such things as peaceful old age and happy firesides, and that men like Flosi and Kari, who had both shed so much blood, one in a good and the other in a wicked cause, should after all die, Flosi on a trading voyage, an Icelandic Ulysses, in an unseaworthy ship, good enough, as he said, for an old and death-doomed man, Kari at home, well stricken in years, blessed with a famous and numerous offspring, and a proud but loving wife.
ICELANDIC CHRONOLOGY.
| A.D. 850. | Birth of Harold fairhair. |
| 860. | Harold fairhair comes to the throne. |
| 870. | Harold fairhair sole King in Norway. |
| 871. | Ingolf sets out for Iceland. |
| 872. | Battle of Hafrsfirth (Hafrsfjöðr). |
| 874. | Ingolf and Leif go to settle in Iceland. |
| 877. | Kettle hæng goes to Iceland. |
| 880-884. | Harold fairhair roots out the Vikings in the west. |
| 888. | Fall of Thorstein the red in Scotland. |
| 890-900. | Rush of settlers from the British Isles to Iceland. |
| 892. | Aud the deeply wealthy comes to Iceland. |
| 900-920. | The third period of the Landnámstide. |
| 920. | Harold fairhair shares the kingdom with his sons. |
| 923. | Hrut Hauskuld's brother born. |
| 929. | Althing established. |
| 930. | Hrafn Kettle hæng's son Speaker of the Law. |
| 930-935. | Njal born. |
| 930. | The Fleetlithe feud begins. |
| 933. | Death of Harold fairhair. |
| 940. | End of the Fleetlithe feud; Fiddle Mord a man of rank; Hamond Gunnar's son marries Mord's sister Rannveiga. |
| 941. | Fall of King Eric Bloodaxe. |
| c. 945. | Gunnar |