Skáldskaparmál - 01.01.1994, Qupperneq 137

Skáldskaparmál - 01.01.1994, Qupperneq 137
Víglundar saga 135 The analysis above, while referring specifically to Cinderella-type stories, certainly applies to the psychological plot that underlies Víglundur’s quest for Ketilríður. Moreover, if one compares the forestory with the main narrative, it becomes clear that the conflict in the former is one-dimensional and lacks the subtler dilemma evident in the main plot. While Ólöf alludes to her father’s power to decide her fate, she is nonetheless prepared to follow her lover when he abducts her. Once they have established their own household in Iceland, Ólöf and Þorgrímur become not only model members of the community but also model parents. Compared to them, the members of Hólmkell’s family are at odds with each other, and the story of Ketilríður is the story of her liberation from the authority of her family through marriage to Víglundur. Throughout the saga, Víglundur is depicted as reacting to events, mostly the aggression of others. To be sure, Víglundur kills the rival suitor Hákon, but as a result of being attacked by him and Ketilríður’s brothers (p. 1973). Only in relation to Ketilríður does he propose action himself, but each time he is foiled by her response, in which she essentially conveys to him that she is powerless to decide for herself, thereby intimating that both are powerless. This theme already surfaces in the forestory. When Þorgrímur asks Ólöf in the prefatory narrative how she might react to his suit, she responds positively, provided that this is in accordance with her father’s will. During the subsequent confrontation between the bridegroom and her lover, the meaning of the reference to her father is clarified. It becomes evident that the dispute between the two rivals for Ólöf’s hand concerns the question of who has power to make a decision, whether the woman must give her consent — “með hennar ráði” (p. 1962) — or whether the father has the right to decide for her — “að ráða dóttur sinni” (p. 1962). In the forestory, the exchange that takes place between the rival suitors at the wedding is remarkable, for it turns on the legality of Ólöf having been given by her father to Ketill, when she had earlier pledged herself to Þorgrímur. The latter commences by inquiring whether Ólöf had agreed to marry Ketill. The reader knows the answer, for when Ólöf was betrothed to Ketill, the narrator commented: “Lagði Ólöf þar ekki jáyrði til né samþykki” (p. 1961). The bridegroom ignores the question, however, and states: “Eg ætlaði að Þórir jarl mundi sjálfur eiga að ráða dóttur sinni . . . og mundi það kaup lögligt vera sem hann gerði” (p. 1962). Þorgrímur responds by pointing out that he and Ólöf had confirmed their pledges with oaths, which Ólöf attests.28 He takes the same position here as he did with King Harald, when the monarch refused to assist him in obtaining Ólöf, but offered instead to ask for the daughter of Ketill on his behalf. To this offer Þorgrímur replied: “Vil eg halda orð mín og eiða er við Ólöf höfum bundið með 28 The disagreement turns on older, pre-Christian legislation, which held that “fathers or other male relatives were responsible for the betrothal and marriage of their womenfolk” and new ecclesiastical laws according to which the suitor was to get the consent of the woman he wished to marry — in the presence of witnesses. See Jenny M. Jochens, “Consent in Marriage: Old Norse Law, Life, and Literature,” Scandinavian Studies, 58 (1986), 143-44; 169-70.
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