Gripla - 01.01.1995, Blaðsíða 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