Gripla - 01.01.1995, Page 115

Gripla - 01.01.1995, Page 115
TRÚSKIPTI OG PÍSL í HRAFNKELS SÖGU 113 Liest0l, Aslak. 1945. ‘Freyfaxi’, Maal og minne, 59-66. Liest0l, Knut. 1946. ‘Tradisjonen i Hrafnkels saga Freysgoða’, Arv 2, 94-110. Lurker, Manfred. 1987. Wörterbuch biblischer Bilder und Sytnbole, Miinchen: Kösel. McKeown, Arthur E. 1972. ‘The Torture in Hrafnkels saga - An Echo from Homer?’, Mediaeval Scandinavia 5, 42-44. Meulengracht S0rensen, Preben. 1992. ‘Freyr i islændingesagaerne’, Sakrale Navne. Rapport fra NORNAs sekstende symposium i Gilleleje 30.11.-2.12. 1990, útg. Gillian Fellows-Jensen og Bente Holmberg, Uppsala: NORNA- Förlaget, 55-75. Oskar Halldórsson. 1976. Uppruni og þema Hrafnkelssögu, Reykjavík: Hið ís- lenska bókmenntafélag. von See, Klaus. 1979. ‘Die Hrafnkels saga als Kunstdichtung’, Skandinavistik 9, 47-56. Sigfús Blöndal. 1978. The Varangians of Byzantium. An Aspect of Byzantine Military History, translated, revised and rewritten by Benedikt S. Benedikz, Cambridge: Cambridge University Press. Sigurður Nordal. 1940. Hrafnkatla, Studia Islandica 1, Reykjavík: Bókaútgáfa Menningarsjóðs. Sverrir Tómasson. 1994. ‘Skorið í fornsögu. Þankar um byggingu Hrafnkels sögu’, Sagnaþing helgað Jónasi Kristjánssyni sjötugum 10. apríl 1994. Síðari hluti, Reykjavík: Hið íslenska bókmenntafélag, 787-99. Torfi H. Tulinius. 1990. ‘Landafræði og flokkun fornsagna’, Skáldskaparmál 1, 142-56. Víga-Glúms saga. (1940), útg. G. Turville-Petre, Oxford: Clarendon Press. SUMMARY This article offers an interpretation of Hrafnkels saga through an analysis of its religious motifs and allusions. The torture (or písl) of Hrafnkell and his sub- sequent conversion divide the saga into two parts. Hrafnkell is introduced as a devoted pagan chieftain who dotes on Freyr, but his ardent beliefs and his oath to Freyr oblige him to kill Einar, a young farmhand, for riding Freyfaxi. As a result Hrafnkell loses his social power and property and, ultimately, his faith in Freyr’s protection. The torture, the burning of the temple, the de- struction of Freyfaxi and Hrafnkell’s conversion are intricately linked in the saga. The article seeks to analyse the significant religious references in this chain of events in Hrafnkels saga and to show that it can be read as an allegory of
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