Egil’s Saga: Traditional evidence for Brúnanburh compared to Literary, Historic and Archaeological Analyses

Regarded as the secondary source advocated by some scholars for this battle around Brúnanburh in AD 937, Egil’s Saga Skalla-Grímssonar (collated c. AD 1242-3) becomes problematical when compared with literary, historic and archaeological evidence. Thus, this argument places the saga in a rather awkward position. In addressing the general veracity of this saga, allegedly ‘written’ by Snorri Sturluson in 1240/1 we must draw a comparison to distinguish reality from fiction. For this article highlights not only the questionable traditions of Egil fighting at Brúnanburh but whether Snorri’s interpretation was motivated by self-interest. More importantly, could other people have gathered together Snorri’s notes and produced Egil’s Saga? Doubts arise as to its authenticity as many scholars have previously expressed the differing literary anomalies within the narrative. Was the saga written by more than one person? Was it embellished by Snorri or others? Where did the Brúnanburh traditions come from? Is it accurate enough to be used as a historic source – a factual reference? The author suggests this approach may identify the incongruities within this saga demonstrating a correct analysis.
Table of Contents
INTRODUCTION
RAISON D'ÊTRE
SNORRI’S CHARACTER AND HISTORICAL BACKGROUND
HISTORICAL ANALYSIS OF THE LITERARY EVIDENCE
PAGAN RITUAL CONTRASTED TO EARLY CHRISTIAN BELIEFS
HISTORICAL AND ARCHAEOLOGICAL EVIDENCE
THE SOCIO-RELIGIOUS SPHERE
PRIOR TO ‘THE GREAT BATTLE’
THE CHRISTIAN BEHAVIOUR OF ÆTHELSTAN
THE FYLDE: THE PLAIN OF DEATH
THE ‘PATHS OF THE DEAD’
GENEALOGICAL EVIDENCE - Jarl Gunnar Hlífrsson’s family relationship with Thorsteinn Egilsson
MARITIME AND LANDSCAPE SUMMARY IN THE BRÚNANBURH MSS.
APPENDIX A - Christian Relationships in Iceland and England
CHRONOLOGY
BIBLIOGRAPHY