Skáldskaparmál - 01.01.1997, Blaðsíða 182

180
Arni Einarsson
The Story
The story appears in nine medieval MSS (cf. Faulkes 1966, pp. 69-70, A
Dictionary of Old Norse Prose, 1989): 1) AM 68a fol, first half l4th century; 2)
AM 325 V 4to, first half l4th century; 3) AM 75c fol, first half I4th century; 4)
GKS 1005 fol Flateyjarbók, AD 1387—95; 5) AM 73 b fol Bœjarbók, c. 1400.
Only 4 leaves survive, but the text is reconstructed firom a 17th century transcript
AM 321 4to; 6) AM 75a fol, c. 1300; 7) Holm perg 1 fol Bergsbók, c. 1400-1425;
8) GKS 1008 fol Tómasskinna, c. 1450—1500; 9) Holm perg4 4to, first half I4th
century. The edition of reference is that of Johnsen and Helgason (1941, pp.
655-682). All quotations are from the last mentioned MS (in Johnsen and
Helgason 1941) unless otherwise stated. The following summary is taken from
J.E. Turville-Petre (1947, pp. 1-2);
The tale of Rauð tells of a visit made by King Olaf to a powerful chieftain living in the
remote valleys3 of central Norway bordering on Sweden. This visit is made in course
of an enquiry into large thefts of cattle and swine, which have occurred in the district
under the stewardship of Björn, a thoroughly unpopular man, but a favourite of Queen
Astrið. Björn calls a district assembly to investigate the thefts, and casts suspicion on
the inhabitants of the wild border valleys in the north of this province. The matter is
laid before the King, when he comes on circuit with his retinue to the house of Björn.
The two sons of Rauð are summoned. The King refuses to believe in their guilt, and
accepts an invitation to visit their father. When he arrives with all his retinue he finds
a splendid and strongly-fortified homestead. After a magnificent banquet, the King
has a long talk with Rauð. He discovers that his host has remarkable powers of
divination, although he expressly disclaims the gift of prophecy and the use of sorcery.
It appears that Rauð is especially skilled in the interpretation of dreams, an art very
interesting to King Olaf, who desires some revelation of the future in dream.
The King asks whether the sons have learnt any of their father’s skill. Sigurð claims
knowledge of astrology, and Dag professes to read character. The King then calls on
his chief men to specify each man his particular accomplishment. This they do, each
in character, and so the evening passes in good entertainment. The King is then led to
sleep in the sumptuous new building which at first he had taken for a church.4
He went next to his sleeping quarters, which had been splendidly prepared.5 As the
King entered the sleeping-chamber, a lighted candle was borne before him. He looked
about while he was in the balcony, and examined the form of the building, which he
saw at once to be constructed on a circular plan. Going in, he found panelling all the
3 Named Eystri Dalir which means the “eastern valleys”.
From hereon I follow the text, translated from the Icelandic byJ.E. Turville-Petre. Amendments
to her translation are in italics:
5 Síðati gekk kommgnr til rekkju sinnar og var þar vel umbúist. En er konungur gekk inn í
svefnskemmuna var kerti loganda borið jyrir honum. Hann litaðist um úti í svölunum og hugði að
smíðinni hússins og skildi þegar setningina hússins aðþað var kringlótt. Gekk hann þá inn og sá að
jyrir innan svalirnar varskjaldþili umhverfis húsið. Fjórar voru útdyráskemmunni ogallrajajhlangt
í milli. En út með veggjunum voru rekkjur búnar allveglega. En allt tjaldaðþað er þaðþótti bœta.