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Discovering Diverse Content Through
Random Scribd Documents
 Fig. 1326.—Flat iron
hammer of peculiar shape,
6¼ inches
long, 1 inch square at the
head, and ½ inch broad at
the
pointed end. ⅓ real size.

Fig. 1327.

Fig. 1328.

Iron hammers (?) ⅓ real size.

Several finds have been discovered which evidently belonged to a

blacksmith. At Thiele, Viborg, Jutland, was discovered in the ground
a great number of objects which undoubtedly had belonged to one.
[240]

Fig. 1329.

Fig. 1330.—Two
mountings of iron and a
kind of light-coloured
bronze, 5½ inches;
consisting of two
 parallel twisted iron
bars, between which
there had been
soldered a square iron
bar, held together by a
bronze ring. ⅔ real
size.

Fig. 1331.—Two-edged
sword, in an
unfinished state, with
trade-mark.—Norway.
Found with other
objects, which appear
to have been quite
new when placed
there, and some
unfinished, among
which were two
swords with similar
analogue trade-mark
as those found in the
Nydam and Vimose
bog finds.

Among the different occupations mentioned are those of salt and tar
making.[241] Salt making or burning seems to have been one of the
humblest of occupations or trades.

“A man is allowed to take bark and birch of his tenant-land for

roofing his house and buy food-salt with it, and he shall make salt if
he lives by the sea in order to buy birch and bark with it, and as
much as he needs himself, but not more” (Frostath, xiii. 4).
“A man named Karl had a brother, Björn. They were of low birth, but
very industrious men. They had before been salt-burners, and had
earned money and become traders. They went on trading-journeys
to Saxland and Sudrriki”[242] (Magnus the Good’s Saga).[243]

Among the favourite pastimes of the Norsemen were falconry and

hunting. Falconry existed in the North from the earliest times, and
may have been brought into France, England, and other countries in
Europe by the Northmen. Its existence is not, I think, mentioned in
the Roman accounts of the countries conquered by them, and the
low civilisation of the tribes inhabiting Germania in the Roman period
did not admit of such a pastime.
Men had their hawks burned with them and a number of the talons
of these birds have been found in several graves.
The inference drawn from the Sagas that men when going on a
journey had their hawks with them, is corroborated by the Bayeux
tapestry, where numerous chiefs are seen with these birds.
When Hrólf Kraki and his men walked into the hall of King Adils at
Upsala, it is said—

“They had their hawks on their shoulders, and it was thought a great
ornament in those times. King Hrólf had a hawk called Hábrók”[244]
(Hrólf Kraki’s Saga, c. 40).[245]

“One day the king (Olaf of Sweden) rode out early with his hawks
and dogs[246] and men with him. When they let loose the hawks the
king’s hawk in one flight killed two heathcocks (Tetrao tetrix), and at
once he again flew forward and killed three more. The dogs ran
underneath and took every bird that fell down on the ground. The
king galloped after, and picked up the game himself, and boasted
much. He said: ‘Long will it be before you hunt like this.’ They
assented, and answered that they thought no king had such luck in
hunting. Then they all rode home, and the king was very glad”
(Heimskringla, St. Olaf, c. 90).

Hawks were protected by the laws.

“If a man kills a hawk on a man’s hand he shall pay a mark valued in
silver, and damages for the outrage, but half a mark if he kills one in
another place, all valued in silver” (Earlier Frostathing’s Law, xi. 25).

Besides hunting-dogs there were other kinds, among which were

shepherd and watch-dogs.

“When Olaf was in Ireland he went on a coast-raid.[247] As they

needed provisions they went ashore and drove down many cattle. A
bondi came there and asked Olaf to give him back his cows. Olaf
replied that he might take them if he could recognise them and not
delay their journey. The bondi had with him a large sheep-dog. He
pointed out to it the herd of cattle, which numbered many hundreds.
The dog ran through all the herds, and took away as many cows as
the bondi had said belonged to him, and they were all marked with
the same mark. Then they acknowledged that the dog had found
out the right cattle. They thought it a wonderfully wise dog. Olaf
asked if the bondi would give him the dog. ‘Willingly,’ answered the
bondi. Olaf at once gave him a gold ring, and promised to be his
friend. The dog’s name was Vigi, and it was the best of all dogs. Olaf
owned it long after this” (Olaf Tryggvason’s Saga, c. 35).

“If a man kills a lapdog of another he must pay 12 aurar if the dog is
a lapdog whose neck one can embrace with one hand, the fingers
touching each other; 6 aurar are to be paid for a greyhound
(mjóhund), and for a hunting-dog half a mark, and also for a sheep-
dog, if it is tied by the innermost ox,[248] or untied by the outermost
ox, and also at the gate. One aurar is to be paid for a dog guarding
the house, if it is killed” (Frostath., xi. 24).

Chess, among house pastimes, was included in the Idrotter, as was

gambling with dice, music, &c.
From an early period the game of chess, or at least a game
resembling it, was known in the North; skill in playing it was held to
be an accomplishment worthy of powerful chiefs. Judging from the
numerous finds, the game must have been very common. It must
have been of very great antiquity, for it is mentioned in Voluspa.
The game, of which there were several varieties, though in what
they differed we do not know, was called tafl,[249] and the pieces
toflur. In Hnot-tafl, the pieces were called “hunar” (sing. hunn, or
huni).
Hnefa-tafl was played with black and white pieces; one of them,
probably the most important, was called Hnefi, from which the name
of this peculiar game is probably derived. Skak, or Skak-tafl, was
played on a board divided into squares, and seems to have been
most like the present chess.[250] The board was like the chessboard
of our day. To learn the game was part of the education of the high-
born, and was considered idróttir. It must have been a great pastime
on board ship, for in many of the pieces found are little holes in the
centre for pegs, which made them fast and prevented them from
being upset or changing place when the vessel rolled. The placing of
the pieces was decided by the throwing of dice.

“After the battle at the river Helga, Ulf jarl made a feast for Knut at
Roiskelda. They played skaktafl, but the king was very gloomy....
When they had played for a while, the jarl took one of the king’s
knights; the king put the piece back, and told him to make another
move. The jarl got angry, upset the chessboard (taflbord), and went
away” (St. Olaf’s Saga, ch. 163).
The board itself was often very costly, being sometimes made of
gold, and was counted among valuable inheritances, and as worthy
of adorning the temple of the gods; it was such a treasure that Hrolf
Nefia, at the risk of his life, sought to capture one in the temple of
Bjarmaland.
Sturlaug went to Bjarmaland, and with his men walked up to a
temple.

“He looked into the temple and saw a very large (image of) Thor
sitting in a high-seat; in front of him was a splendid table covered
with silver.... He saw a chessboard and chess-pieces of bright
gold”[251] (Sturlaug’s Saga Starfsama, ch. 18).

The people often spent their time during the long winter evenings in
playing chess.

Fig. 1332.—
Chess piece of
bone.—Norway.
⅔ real size.

Fig. 1333.—Chess
piece of bone,
found with two
other pieces.—
Norway. ⅔ real
size.
 Fig. 1334.—Chess
piece of clay, found
with three others.—
Norway. ⅔ real size.

Fig. 1335.

Fig. 1336.

Chess, backgammon, or draughtsman, of

bone, showing hole for peg, found with
fragments of a double-edged sword, iron
spurs, &c.—Norway. ⅔ real size.

Fig. 1337.—Draught
piece of bone.—
Ultuna find. Real
size.

“In Brattahlid (a farm), in Grœnland, during the winter, they often

amused themselves with chess-playing (tafl), and saga-telling, and
many things that could improve their homelife” (Thorfinn Karlsefni,
c. 7).

It was customary for women, as well as men, to play at the game.

“He (Gunnlaug Ormstunga) and Helga often amused themselves
with chess; they soon liked each other well, as was afterwards seen.
They were almost of the same age” (Gunnlaug Ormstunga, 4).

“One night in the spring Thorir could not sleep; he walked out and it
rained hard; he heard a loud bleating from where the lambs were
separated from the ewes; Thorir walked there and saw that two kids
and two lambs were lying tied on the wall of the fold, and in the fold
sat two women playing at chess; the pieces were made of silver, but
all the red ones were gilded. They were much startled. Thorir got
hold of them and seated them at his side, and asked why they stole
his sheep.... Thorir agreed that they might take the sheep with
them, but that he should have the chessboard and what belonged to
it; on the strings of the taflpung (chess-bag) was a gold ring set with
stones, and a silver ring was in the chessboard. Thorir took all this,
and they parted” (Gullthori’s Saga, ch. 14).

The temper of the players did not always remain unruffled.

“It happened that Thorgils Bödvarsson and Sám Magnússon

quarrelled over a game of chess; Sám wanted to move back a knight
which he had exposed, but Thorgils would not allow it. Markús
Mardarson advised them to move the knight back and not quarrel.
Thorgils said he would not take his advice, and upset the chess, put
(the pieces) into the bag, rose and struck Sám on the ear, so that
blood flowed” (Sturlunga Saga viii., vol. ii. c. 1).

“Fridthjof sat at a hnefa-tafl when Hilding came. He said: ‘Our kings

send thee greetings, and want to have thy help for battle against
King Hring, who wants to attack their realm overbearingly and
unjustly.’ Fridthjof answered nothing, and said to Björn, with whom
he played the game: ‘There is an empty place, foster-brother, and
thou shalt not make a move but I will attack the red piece (tafla),
and see if thou canst guard it.’ Björn said: ‘Here are two choices,
foster-brother, and we can move in two ways.’ Fridthjof answered: ‘It
is best to attack the hnefi (= the highest piece) first, and then it is
easy to choose what to do’” (Fridthjof’s Saga, ch. 3).

It seems that the pieces that had just been moved were called out in
a loud voice.

“The king (Magnus the Good) sat and played at Hneftafl, and a man
called out the names of the king’s pieces when Ásmund came.”

Games with dice were of great antiquity, as seen from the finds,
which prove even more than the Sagas how common dice-throwing
was. The dice-throwing of the three Northern kings about Hisingen
shows that the highest throw won.

Fig. 1338.—Die of
bone. Real size.—
Ultuna
find.

“On Hising (an island at the mouth of the Gauta river) was a district
which had at one time belonged to Norway, and at another to
Gautaland. The kings agreed to cast lots about the possession
thereof, and throw dice, and that he should have it who threw the
highest. The Swedish king threw two sixes, saying that King Olaf
need not throw; but he replied, shaking the dice in his hand, ‘there
are yet two sixes on the dice, and it is easy for God, my lord, to let
them turn up again.’ He threw, and got two sixes. Olaf King of
Sweden threw and again got two sixes. Olaf King of Norway threw
and there was on one die six, but the other burst asunder, and then
there were seven. He then took possession of the district” (St. Olaf’s
Saga).

Dancing does not seem to have been a popular amusement before

the end of the 11th century; and it is only referred to in a very
obscure manner in the following Saga.

“King Godmund, of Glæsisvellir, was to give his sister in marriage to

Siggeir, son of King Harek of Bjarmaland, and had prepared a
splendid wedding-feast. Bosi was present, disguised in the garb of
King Godmund’s councillor Sigurd, whom he had slain. It is not
stated how the chiefs were placed, but it is mentioned that Sigurd
played on a harp for the bridesmaids; and when the horns were
brought in the men said that no one was his equal.... When the horn
consecrated to Thor was brought in, Sigurd changed the tune; then
all that was loose, both knives and plates, began to move; many
jumped from their seats and moved to and fro on the floor; and this
continued for a long while. Then came the horn consecrated to all
the Asar. Sigurd once more changed the tune, and played so loud
that it echoed all around. All in the hall rose, except the bride and
bridegroom and the king, and everyone was moving round the hall,
for a long while. The king asked if he knew any more tunes, and he
said he still had some left, but he told the people to rest first. The
men sat down and began to drink. Then he played the gygjarslag
(air of jötun-woman), and draumbut (dream-piece), and
Hjarrandahljod (air of Hjarrandi). When the horn consecrated to
Odin came, Sigurd opened the harp, which was so large that a man
could stand upright in it; it shone all over like red gold; he took from
it white gloves embroidered with gold, and played the air called
faldafeykir (the head-dress blower). At this the head-dresses flew off
the women, and moved above the crossbeams; the women jumped
up, the men sprang to their feet, and nothing could be kept quiet.
When this toast was finished, the toast consecrated to Freyja, which
was to be the last, came in; Sigurd touched the string which lay
across all the others, and which he had not struck before, and told
the king to expect hard playing; the king was so startled that he, as
well as the bride and bridegroom, jumped up, and none were more
lively than they, and this continued for a long while” (Herraud and
Bosi’s Saga, ch. 12).

Some of the chiefs or kings had jugglers or buffoons and performing

dogs to amuse them and their guests. It seems to have been
customary to exercise dogs in jumping over poles. A beggar came to
King Magnus Erlingsson.

“The king asked who he was. He answered he was an Icelander of

the name Mani, who had come northward from Rúm (Rome). The
king said: ‘Thou must know some wisdom, Tungli;[252] sit down and
sing.’ He then sang the Útfarardrápa (poem on a voyage to the Holy
Land) which Haldór Skvaldri made about King Sigurd Jorsalafari, and
the poem was much liked and thought amusing. Two players[253]
were in the stofa, who made small dogs jump over high poles in
front of high-born men, and the more high-born they were the
higher they jumped” (Fornmanna Sögur, viii.; Sverri’s Saga).

“Tuta, a Frisian, was with King Harald; he was sent to him for show,
for he was short and stout, in every respect shaped like a dwarf”
(Harald Hardradi’s Saga).

Horse-fights were a favourite amusement with the people. Several

mares were kept near in order to make the horses fight more
fiercely: each horse was led by the owner or the trainer. When they
rose on their hind feet and began to bite each other, the men who
followed supported and urged them on, partly by inciting them with
a stick. Great chiefs often followed their stallions, and sometimes
umpires were chosen, who in doubtful cases decided which horse
had the best of it; to own the best horse was a great honour, and in
such horse-fights many stallions were often led against each other.

“It happened one summer, as it often does, that there was a horse-
fight (in Bergen, Norway). A man by name of Gaut of Mel, high of
kin, a great friend of the Sturlungar, had received from Sturla a good
horse; it was said by many to be the best in Norway. Arni öreyda, an
Icelander, had sent the king a horse which he called the best in
Iceland; and these horses were to fight. A large crowd of people
gathered there. When the horses were led forth, each of them
seemed to be very fine; they were let loose, and came together
fiercely, and there followed a splendid fight, both severe and long;
but when the fight had lasted some time, the king’s horse slackened.
The king did not like this, as could easily be seen. Gaut went round
the circle of men, and made good use of the one eye he had. Aron
was present there, and with him Thorarin, his kinsman; they were
much displeased at the defeat of the horse. Aron was the friend of
Arni, but not of Gaut; he thought he knew why it was defeated. As
they saw that the king did not heed his horse, they went to him, and
Aron said: ‘Do not undervalue your horse, lord, for it must be most
precious; but this is not the way of fighting he is used to.’ ‘What way
is that?’ asked the king. ‘A man follows each horse, as it is led forth,
with a staff in his hand, and strikes the horse’s quarters, and
supports the horse when he rises.’ ‘If thou thinkest thou canst make
the horse stand,’ said the king, ‘then go.’ Now Aron and Thorarin
took off their overcoats, and took sticks in their hands; then they
went to where the king’s horse stood outside the circle; they
touched it with their sticks, and it started as if it knew why they had
come; it rushed at the horse of Gaut, and the latter at it, and they
came together violently. The horse of Gaut was now much pressed,
for the king’s horse was supported with strength; and it was said
that it so had the best chance. As day declined, the horse of Gaut
slackened (its efforts), though it would neither retreat nor run. Aron
and Thorarin pushed their horse the harder, till the horse of Gaut fell
down from exhaustion and hard fighting, and never afterwards rose.
Gaut could not remain quiet on account of his anger, and thought
that Aron had killed his horse, and was greatly displeased; but one
could see that the king liked it well. Then other horses were led
forth, of which there is no account” (Biskupa Sögur, i.; Aron’s Saga,
ch. 18).

Some kinsmen of the chief Glúm came to him one autumn, and a
feast was made for them.

“When they made ready to go home, Glúm gave his kinsman Bjarni
a red stallion, six winters old, and said he would give him another if
any horse surpassed this one. They went home from the feast, and
Bjarni at once fed it on hay, and it was very well kept there. The
next summer he was very curious to know how it would fight. He
talked about having a fight against a horse owned by Thorkel
Geirason of Skörd, and it was decided that they should make the
horses fight at Midsummer at Máfahjalli. Thormód and his son Eyjúlf
had a grey stallion with a mane of a different colour, and always sold
horses begotten by it, but did not like to use it in a horse-fight. It is
said that once the stallions of Thormód and Bjarni met and bit each
other so that they were all bloody. The servant of Bjarni came to him
and said that he had seen the two stallions bitten, and red all over.
Bjarni sent word to Thorkel that they would not have the horse-
fight, as his stallion was no longer able to fight. Bjarni supposed that
Eyjúlf and his father Thormód had made the horses fight, as they
could not have maltreated each other thus by themselves, and
therefore offered to have a horse-fight when eight weeks of the
summer had passed. Thormód asked his son to decide whether to
do it or not, for he wanted the fight. The horses were led forward,
and the fight went on well till eleven rounds had passed. Then
Eyjúlf’s stallion took hold of the jawbone of Bjarni’s, and held on
until Bjarni came up and struck it off. Eyjúlf turned round and struck
the stallion, and the stick rebounded heavily from the horse and hit
Bjarni’s shoulder. The horses were parted at once. Eyjúlf went to
Bjarni and said this mishap had not been wished by him. ‘I will show
whether I did this intentionally or not. I will give thee sixty rams if
thou wilt not blame me for this, and then thou canst see that I did
not wish this to happen.’ Bjarni said that he had caused it himself,
and thought they had not made the stallions bloody. Then they went
home. In the autumn at the réttir (sheep-meeting) Eyjúlf took out
sixty rams. Thormód asked what he was going to do with these.
Eyjúlf answered that he had given them to Bjarni. Thormód said,
‘The blow was heavy, nor is the payment little.’ As soon as he had
said this Bjarni turned to him and struck him a death-blow, and
would not receive the sheep” (Vemund’s Saga, ch. 23).[254]

These horse-fights occasionally led to a struggle.

“In the summer a large horse-fight (hestathing) was appointed at

Langafit above Reykjar, and thither came many men. Atli of Bjarg
(Gretti’s brother) had a good horse, with a dark stripe along the
back, and of Keingála’s breed (a famous mare which had been
owned by Gretti’s father). Father and son thought a great deal of the
horse. The brothers Kormak and Thorgils of Mel had a brown horse,
fearless in fight. The horse of the brothers and that of Atli from
Bjarg were to fight against each other. There were also many other
good horses. Odd Úmagaskald, a kinsman of Kormak, was to attend
the horse of the brothers during that day; he had become a strong
man, was very proud, overbearing, and reckless. Gretti asked his
brother Atli who should attend to his horse. ‘I have not quite decided
that,’ Atli said. ‘Do you wish me to stand near it?’ Gretti asked. ‘Be
very quiet, then, kinsman,’ Atli added, ‘for we have to deal with
proud men.’ ‘They will have to pay for their overbearing,’ continued
Gretti, ‘if they do not keep it within bounds.’ These horses were now
led forward, while the others were standing tied together near the
bank of the river, which was there deep.
“The horses bit each other savagely, and afforded the greatest
amusement. Odd followed his horse eagerly, while Gretti retreated
and seized the horse’s tail with one hand, holding in the other a
staff, with which he whipped him.... The horses while fighting moved
towards the river; Odd thrust at Gretti with the staff, and hit his
shoulder-blade, which was turned towards him. The blow was so
violent that the flesh was bruised, but Gretti was only slightly
wounded. At that moment the horses rose high on their hind legs.
Gretti jumped under the haunch of his horse and thrust his staff into
the side of Odd, with such force that three of his ribs were broken,
and he fell into the river with his horse as well as all the others. Men
swam out to him, and he was pulled up from the river. At this there
was much shouting. Kormak and his men and those from Bjarg
seized their weapons; when the men from Hrutafjord and those from
Vatnsnes saw this they interceded, and they were parted, and went
home threatening each other; but they nevertheless kept quiet for
awhile. Atli spoke little of it, but Gretti was rather loud-spoken, and
said they would meet again, if he had his way” (Gretti’s Saga, ch.
29).

“Wherever a man makes the horse of another fight without the

owner’s permission he shall pay the loss that ensues and
öfundarbót[255] to the owner, according to lawful judgment. If the
hurt is valued at half a mark, he shall pay full rett according to law,
as if it were done from hatred or envy. Every man shall answer for
himself at a horse-fight, whoever may have the fight. If a man
strikes a horse without necessity at a horse-fight, he shall pay
öfundarbót to the owner; and if the horse is damaged by it, he shall
pay indemnity for damages and rett-of-envy to the owner” (N. G. L.,
ii. 126).
 CHAPTER XXI.
OCCUPATIONS OF WOMEN.

Weaving and embroidery—The housewife’s keys—General

occupation of ordinary women—Queens brewing ale and
bleaching linen—Looms—Amazons.

High-born women occupied themselves with weaving and

embroidery, participated in the household duties, and took charge of
the estate while their husbands were absent.
The wife had a bunch of keys at her side, to show her authority over
the household; and in many graves of women keys either of iron or
bronze have been found.

Fig. 1339.—
Bundle of
bronze keys
in a large
stone cist
made of
slabs; found
with two
human
skeletons
upon a bed
 made of
birch bark,
&c. ¼ real
size.—
Norway.

The women had a special habitation called Dyngja or Skemma,

which men were not allowed to enter, and where their female friends
visited them.
In earlier days it seems to have been the custom for fathers to have
champions outside keeping guard in order to prevent men from
coming into the women’s quarters; and these champions are
described as having taken animal shape.[256]
The Bayeux tapestry[257] corroborates in many points the truthfulness
of the Sagas; for example, when referring to the dragon-ship,
ornamented with shields, striped sails, small boats, &c., the ancient
wood carvings, some of which are shown in this work, the clothing
and cloaks which are only worn by the higher-born, and which are
fastened with fibulæ on the right shoulder, and the embroidery.

“Then his foster-daughter Brynhild returned to Heimir. She spent her

time in a bower with her maidens, and surpassed in handiwork all
other women. She made embroidery with gold, and sewed thereon
the great deeds of Sigurd, the slaying of the serpent, the taking of
the treasure, and Regin’s death” (Volsunga Saga, c. 24).

“Gudrun went on until she came to the hall of King Half, and stayed
there with Thora, Hakon’s daughter, in Denmark seven seasons (i.e.,
half-years), and was well entertained; she made embroidery, and
worked thereon many great deeds and fine games, which were
customary at that time, swords and coats of mail and all the outfit of
a king, and King Sigmund’s ships gliding along the shore. They also
embroidered how Sigar and Siggeir fought on Fyen. This was their
enjoyment, and Gudrun now somewhat forgot her grief” (Volsunga
Saga, c. 32).

The general occupation of ordinary women was to milk cows,

prepare food and drink, serve the men, work in the field, and
especially make the hay, card wool, attend to the clothes,[258] wash
the men’s heads, and pull off their clothes when they went to bed; a
custom still prevalent in many parts of Scandinavia.[259]
Women of high rank even superintended the work of the farm, and
had at times no small amount of authority.

Fig. 1340.—Needle of iron. Real

size.

Fig. 1341.—Needle of bronze.

Real size. Found with a
pincette of bronze, a
fragment of a double-edged
sword, an axe of iron, a
bronze chain, &c.—Norway.

Fig. 1342.—Silver needle.

Real size. Found in an
oblong mound with glass
and amber pearls and two
clay urns, in one of which
were burnt bones.—Norway.

“Thorbjörn Skrjúp lived next to the farm of Thórd in Laxárdal. He

was wealthy, mostly in gold and silver; he was also large in stature
and of great strength.... Höskuld bought a ship from a Shetlandman
and equipped it, announcing that he intended to go abroad, but
would leave Jórun at home to take care of the farm and their
children. He set sail....” (Laxdæla, c. 11).

Grettir had been captured, and they were going to hang him.

“Then they saw six men ride farther down in the valley; one of them
was in coloured clothes. They guessed that Thorbjörg, housewife at
Vatnsfjord, was there, and so it was. She was going to the sæter
(mountain pasture). She was a highly accomplished woman, and
very wise; she ruled the district, and settled all matters, when
Vermund, her husband, who was a godi, was not at home” (Gretti’s
Saga, c. 52).

One summer, Thorodd, bondi at the farm Froda, in Iceland, rose

early one morning—

“And distributed work; some took the horses, and the women had to
dry the hay, and the work was divided between them. Thorgunna
had to dry as much as the fodder of a bull, and they did much work
that day” (Eyrbyggja, ch. 51).

The mischief caused by gossiping women is occasionally referred to.

“The hall was 100 ells[260] long, and five fathoms broad; to the south
of it was the room (dyngja) of Aud and Asgerd, and they sat there
sewing. Thorkel went thither and lay down near it. Asgerd said:
‘Help me, Aud, and cut a shirt for my bondi Thorkel.’ Aud answered:
‘I know no better than thyself how to do that, and thou wouldst not
ask me if thou hadst to make one for my brother Vestein.’ Asgerd
replied: ‘What concerns Vestein is a thing by itself; and thus it will be
for some time; but I love him more than my husband Thorkel,
though we may never enjoy each other.’ Aud added: ‘I knew long
ago what Thorkel thought about it, and how it went; let us talk no
more of it.’ Asgerd said: ‘I think it no fault that I love Vestein, but I
heard that thou and Thorgrim often met before thou wast married.’
Aud replied: ‘No harm was in that, and I preferred no man to Gisli so
there was no dishonour in it; let us leave off this talk.’ And so they
did. Thorkel heard every word, and exclaimed: ‘Hear great wonders!
hear words of fate! hear great talk, which will cause the death of
one man or more!’ Thereupon he went away. And said: ‘The talk of
women often causes evil, and it may be that by this evil will be
occasioned; let us think over what we shall do.’ Asgerd said: ‘I have
bethought myself of an expedient.’ ‘What is that?’ asked Aud. ‘I will
put my arms around the neck of my husband, Thorkel, when we get
into bed this evening and be very affectionate; his mind will change
at this, so that he will forgive me. I will also tell him that this is such
a lie, that it is of no consequence though we have babbled about it.
But if he should want to make any fuss about it, give me other
advice. Or what expedient art thou going to take?...’ In the evening
Gisli came home from his work. It was the custom of Thorkel to
thank his brother Gisli for the work; this time he did not, and spoke
not a word to him. Gisli asked: ‘Art thou not well, brother, as thou art
so silent?’ Thorkel answered: ‘I am not sick, but this is worse than
sickness.’ Gisli asked: ‘Have I done anything which thou dislikest,
brother?’ ‘Nothing,’ said Thorkel. Gisli said: ‘It is well, for I would
least of all that we should disagree. But nevertheless I should like
much to know what is the cause of thy sadness.’ Thorkel answered:
‘Thou wilt know it, although later.’ Gisli went away, and then went to
bed. Thorkel retired first. When Asgerd came to bed Thorkel said: ‘I
do not mean thee to sleep here this night.’ She said: ‘What is more
befitting than that I should sleep with my husband? or why has thy
mind changed so soon? But what is the cause?’ ‘Thou knowest the
cause,’ said Thorkel, ‘and I know it also.’ ‘What is the need of talking
in this way?’ added she; ‘believe not the foolish talk of us women,
for when we are alone we always chatter about things in which there
is little truth; and so it is in this case.’ Asgerd then put both arms
around his neck, and was very affectionate, and begged him not to
believe such things. Thorkel told her to go away. Asgerd said: ‘... I
give thee two choices: either to take as unsaid what we have talked
about, and not believe that which is not true; or that I at once name
my witnesses and declare separation from thee. Then I will do what
I like, and it may be that thou then wilt have reason to speak of real
enmity. I shall let my father claim my mund and dower.’ Thorkel was
silent, but after a while said: ‘I think it is best for thee to creep
under there at the bedside to-night.’ She got into bed, and they
agreed as if nothing had occurred. Aud went to the bed of her
husband Gisli, and told him all the talk of herself and Asgerd. She
begged him not to be angry, and to give good advice if he thought
necessary. ‘I know that Thorkel wants my brother Vestein to be
killed, if possible.’ Gisli answered: ‘I cannot give any good advice,
but I will not blame thee for this, because some one must speak the
words of fate’” (Gisli Sursson’s Saga).

Even queens attended to the brewing of ale and bleaching of linen.

[261]

“One day when Thordis went out to her linen,[262] the weather was
fine, the sun shone and the wind blew from the south”
(Ljosvetninga, ch. 5).

“King Alrek, who lived in Alreksstadir, ruled over Hördaland; he was

married to Signy, a king’s daughter from Vörs. One of his hirdmen,
Koll, followed him north into Sogn, and told him much of the beauty
of Geirhild, Drif’s daughter; he had seen her at the brewing of ale,
and said he wanted him to marry her. Hött, who proved to be Odin,
went to visit her when she was at her linen, and bargained with her
that Alrek should marry her, but that she should invoke him for all
things. The king saw her on his way home, and made their wedding
the same autumn. He rewarded Koll well for his faithfulness, and
gave him jarldom and residence in Kollsey, south of Hardsæ which is
a populous district. King Alrek could not have them both as wives on
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