{"id":212,"date":"2016-04-01T11:26:38","date_gmt":"2016-04-01T18:26:38","guid":{"rendered":"http:\/\/hub.wsu.edu\/andersen\/?p=212"},"modified":"2019-05-31T11:21:01","modified_gmt":"2019-05-31T18:21:01","slug":"a-thematic-analysis-of-the-saga-of-the-people-of-laxardal","status":"publish","type":"post","link":"https:\/\/hub.wsu.edu\/andersen\/2016\/04\/01\/a-thematic-analysis-of-the-saga-of-the-people-of-laxardal\/","title":{"rendered":"A Thematic Analysis of \u201cThe Saga of the People of Laxardal\u201d"},"content":{"rendered":"

By Maddie Kasimanickam<\/strong><\/p>\n

Analogous to many sagas presented in The Sagas of Icelanders<\/em> collection, \u201cThe Saga of the People of Laxardal\u201d is a riveting tale that encompasses certain themes, which provide great insights to aspects that were and still are thought to be a part of Viking culture. The component of foreshadowing drives a significant part of the storyline, beginning when the character Gudrun has a dream that is interpreted to be about her future relationships with her multiple husbands. Over the course of the story, Gudrun displays her true colors and is portrayed to be a greedy and stubborn woman. Most importantly, she can be characterized as an independent woman, which is a feature of Viking Era women that is most often hidden behind-the-scenes so to speak. Through Gudrun\u2019s relationships, readers also witness a perspective of gender characterizations of the male and female characters in the time period of the saga. The storyline provided in \u201cThe Saga of the People of Laxardal\u201d displays many themes, all specific to the Viking Era. Some of these themes are all a little out of the norm, thus making this saga further intriguing as a piece of literature to read.<\/p>\n

One of the most significant events of \u201cThe Saga of the People of Laxardal\u201d is brought up after the introduction of the character Gudrun. In the middle of the saga, Gudrun has a series of dreams, each in which she loses a possession of hers. In her first dream, Gudrun \u201ctore the head-dress from [her] head and threw it into the stream,\u201d after she went against the advice of others to keep the head-dress (\u201cThe Saga of the People of Laxardal\u201d, p. 329). In her second dream, Gudrun lost a silver arm-ring, however she states, \u201cI was filled with a sense of loss much greater that I should have felt at losing a mere object,\u201d (\u201cThe Saga of the People of Laxardal\u201d, p. 329). This dream clearly indicates that the arm-ring was an object of significance to Gudrun and she cared for it greater than the head-dress mentioned in the first dream. Gudrun speaks of a gold arm-ring in her third dream, stating that it \u201cseemed to make up for [her] loss\u201d of the silver-arm ring (\u201cThe Saga of the People of Laxardal\u201d, p. 329). However, in the third dream, she falls and the gold arm-ring breaks. In the fourth and final dream, a gold helmet is in Gudrun\u2019s possession. She states that the helmet was too heavy for her head yet she did not intend to get rid of it. She loses the helmet, as it \u201cfell suddenly from [her] head and into the waters of Hvammsfjord,\u201d (\u201cThe Saga of the People of Laxardal\u201d, p. 329). During this portion of the saga, Gudrun is with Gest Oddleifsson, an old chieftain who had the ability to see the future. Gest interprets Gudrun\u2019s dreams as a prophecy regarding her relationships with her future husbands; four dreams for four husbands, and each object in the dreams representing a husband. Throughout the rest of the saga, readers find out that Gest\u2019s interpretations of the four dreams come true, and the interpretations play out as the fate of each husband as well as Gudrun\u2019s relationships with the four men.<\/p>\n

he dreams mentioned in the saga bring up themes of prophecy and foreshadowing. Foreshadowing is a literary element that many storytellers use to build anticipation in the minds of readers about what might happen next in the tale. The elements of foreshadowing in \u201cThe Saga of the People of Laxardal\u201d put an aura of curiosity into the readers\u2019 minds as they continue to read the saga and wonder if Gudrun\u2019s dreams will come true as Gest predicted. Foreshadowing ultimately keeps the reader engaged in the content of the saga. However, \u00c1rmann Jakobsson, author of \u201cLaxd\u00e6la Dreaming: A Saga Heroine Invents Her Own Life\u201d, claims that \u201cthis dream narrative is not merely a symbolic illustration of the future. It raises many other questions,\u201d such as the personality of Gudrun herself (\u201cLaxd\u00e6la Dreaming: A Saga Heroine Invents Her Own Life\u201d, p. 36).<\/p>\n

n the context of the saga, readers come to learn that Gudrun has a personality that should not be messed with. Gudrun\u2019s relationship with her first husband, Thorvals, was strained, seeing as she did not like him. As a result of her marriage to the man, she was \u201cavid in demanding purchases of precious objects\u201d and she \u201cvented her anger on Thorvald if he failed to buy them,\u201d (\u201cThe Saga of the People of Laxardal\u201d, p. 332). Gudrun\u2019s behavior towards Thorvald shows that Gudrun was a high-maintenance person, but it also shows that her demanding behavior could have been a manipulative way to get Thorvald to divorce her, seeing as Gudrun did not like this marriage. During the Viking Age, it was considered suitable grounds for divorce if a person of one gender wore the clothes of the opposite gender. Thord Igunnarson suggests that Gudrun make Thorvald a low-cut shirt, and then that would give her a reason to get out of the marriage. Gudrun follows the plan and ends up marrying Thord, after he divorces his wife on the same circumstances of cross-dressing (p. 332-333). Alice Spruit, author of \u201cJudging Vikings: Ethics and morality in two Icelandic family sagas Laxdaela saga<\/em> & Vatnsdaela saga<\/em>,\u201d notes that it is unclear \u201cwhether Gudrun really saw Thord’s wife wearing men’s clothing. It could be that Gudrun made up the rumor, so that Thord would have a reason to divorce his wife,\u201d (p. 45). These events show how manipulative Gudrun is in order to get what she wants. Jakobsson states, \u201cthe saga itself, on the other hand, draws attention to [Gudrun\u2019s] mental powers rather than her looks,\u201d (\u201cLaxd\u00e6la Dreaming: A Saga Heroine Invents Her Own Life\u201d, p. 38). This is an interesting aspect, seeing as women from the Viking Age were not often shown as the masterminds of plans but rather as the pawns of physical beauty in a man\u2019s eyes.<\/p>\n

For the majority of the sagas presented in The Sagas of Icelanders<\/em>, women are described based on physical beauty rather than intellect however, in \u201cThe Saga of the People of Laxardral,\u201d women are given a new spotlight. The saga starts by describing a woman named Unn. She is revered as a very respected woman with a lot of supporters, which male Vikings would normally have. As well, she is noted to travel and many women during this time were not allowed to travel by the males in their family and, instead, were forced to take care of children and the home. Gudrun\u2019s character only adds to the diverse perspective about women in this saga.<\/p>\n

Gudrun is described as being \u201cthe most beautiful woman to have ever grown up in Iceland,\u201d (\u201cThe Saga of the People of Laxardal\u201d, p. 327). She is also noted to be \u201cno less clever than she was good looking,\u201d as well as \u201chighly articulate,\u201d (\u201cThe Saga of the People of Laxardal\u201d, p. 327). For Gudrun, it is her wit and willpower that drives her life in the saga, and her mental and emotional characteristics allow readers to see a different perspective on Viking women other than physical attributes. Jakobsson notes that the description of Kjartan, Gudrun\u2019s third husband, \u201cdraws special attention to his face, eyes, hair and body,\u201d and that \u201cnothing is explicitly stated about [his] accomplishments\u201d based on his wisdom and cleverness. During the feud between Kjartan and Bolli for Gudrun\u2019s love, Spruit states \u201cGudrun and Kjartan act completely out of self-interest; even though Gudrun seems to be thinking about the honour of herself and Bolli, Kjartan might be only thinking of taking vengeance,\u201d (\u201cJudging Vikings: Ethics and morality in two Icelandic family sagas Laxdaela saga<\/em> & Vatnsdaela saga<\/em>\u201d, p. 50). Throughout the saga, Gudrun mental ability seems to be a step ahead of everyone else\u2019s and this supports why she is such an innovative woman. Although her love life is not great by the end of the saga, Gudrun becomes \u201cthe first woman in Iceland to be a nun and an anchoress,\u201d and \u201cit was also widely said that [she] was the most noble among women of her rank in this country,\u201d (\u201cThe Saga of the People of Laxardal\u201d, p. 420). Despite the blatant gender roles that may be presented in other sagas, \u201cThe Saga of the People of Laxardal\u201d offers a different perspective in presenting the women of the Viking Age as powerful figures, both intellectually and morally.<\/p>\n

\u201cThe Saga of the People of Laxardal\u201d is a captivating piece of historic literature containing many literary themes that can be found in other sagas from The Sagas of Icelanders<\/em>, as well as in sagas that are not in this collection. The element of foreshadowing, through Gudrun\u2019s dreams and Gest\u2019s interpretation of the dreams, determines many of the events of the latter half of the saga. This saga also presents new thematic elements that open the eyes of readers to comprehend more of what is generally perceived to be aspects of the Viking Age. The character of Gudrun is portrayed as a headstrong, independent woman and her actions are credited to her personality and mental ability, rather than the way she looks. The characteristic perspectives on the men and the women of this saga can be considered reversed, seeing as some of the men are described with lavish detail on their appearance, and the women are revered for being intellectual. This perspective can also be considered as analogous to the ever-changing social structures of the Viking Age as well as the changes in religious structures, after the introduction of Christianity to the Vikings. \u201cThe Saga of the People of Laxardal\u201d ties together themes found in many sagas and themes that are specific to the storyline of this saga, thus enabling a tale to show the progression of Viking culture and presenting an intriguing piece of literature for readers to analyze.<\/p>\n

Works Cited:<\/p>\n