Íslendingabók—Kristni saga. The Book of the Icelanders—The Story of the Conversion (review)

This attractive publication contains translations of, and detailed introductions to, Íslendingbók by Ari Þorgilsson and the anonymous Kristni saga. Written about a century apart—Íslendingbók between 1122 and 1133, Kristni saga in the mid-thirteenth century—both works include descriptions of the adoption of Christianity in Iceland in the year 999/1000. While the arrival and spread of the new religion is the exclusive subject of the latter work, in the former it is only one (albeit a central one) of a number of key events in the development of the legal and religious institutions (or constitution, to use Grønlie's term) of Iceland.

Much has been written about Ari and his libellus; Grønlie not only addresses and judiciously weighs the arguments in existing scholarship but also adds her own contribution, pointing out how Ari negotiates the fine line between Norwegian origins (without reference to possible Celtic or Swedish ones) and Icelandic independence, setting up the Icelandic people and laws in opposition to the kings of other nations. Her section headings, which consider the work in terms of "Family History," "Ecclesiastical History," and "History and Myth-Making" are well chosen and reflect the main positions in current scholarship; Grønlie's conclusion that the work is unique and does not fit into any of these categories is well argued and convincing. Style is not neglected: the discussion of Ari's prose serves as a valuable reminder that this small work, which is recognized as the point of departure for Icelandic historical writing, provides valuable evidence for Icelandic literary history as well.

Kristni saga has been the object of less attention as a historical source than Íslendingabók, an oversight which Grønlie considers unjustified. Her treatment of the saga provides an excellent introduction: its inclusion of events from all four quarters of the country contrasts with Ari's focus on Skálholt and the Althing. As she notes, it more closely resembles both family sagas and European hagiography (albeit in different ways) than does Ari's work.

The translation of the two works is sound, and meticulous notes inform readers about the individuals and events mentioned in the text, including where they appear in other sagas. The introduction is followed by a list of dates, a list of the terms of lawspeakers, and a map of Iceland. The volume concludes with an excellent bibliography and indices of persons and places mentioned in the texts, with brief descriptions or identifications of the entries. The introduction is not included in these indices.

This volume makes a valuable contribution to the scholarship on early Icelandic historical and literary writing. It has been thoroughly researched and carefully annotated; precisely for that reason I feel obliged to indicate the rare instances where I think its contents could have been improved.

In Íslendingabók the three ermskir bishops are described as "from Ermland" on p. 10, although this Baltic territory was unlikely to have been sending missionary bishops abroad at that time. If translation as "Armenian" is rejected, leaving the original term would have been appropriate, as is done with the equally problematic "Frakkland" on p. 11. (Those interested in the location of "Frakkland" and the nature of Sæmundr Sigfússon's writings are directed to the articles by Helgi Skúli Kjartansson and Sverrir Tómasson in the recent volume Í garði Sæmundar fróða [Reykjavík: 2008]).

The term goði is defined as "priest chieftain" in the definition of gyðja in note 19 on p. 60. A term as important as this one (especially in works dealing with the conversion period) deserves more prominent discussion, as well as some indication of scholarly views regarding its significance.

On the map, anglicizations of Ari's terms are used for the quarters: "Rangá quarter," "Eyjafjǫrðr quarter," and "Brei...