Vatnsdæla saga: Place-Names and Petit Point

Vatnsdalur, looking north up the valley

"As we advance along the rich meadows of the dale, Jörundarfell rises grandly over a magnificent facade of contorted beds of rock, like a bit of the Savoy Alps in general aspect, though not identical in geology. Among the incidents of the valley there is a pretty waterfall ... hanging from the cliffs, -- losing itself half way down in spray, and finding itself again in a stream collected out of the thin fringe of falling rain, in which the iris shines distinct in the afternoon against the black background of the gill" (Pilgrimage, p. 160). As I drove south down Vatnsdalur the other day, the rich meadows Collingwood noted in his description of the valley were barely visible for thick low rainclouds; the waterfall was less of a -fall than a -lift or an upward-kicking of spray because of the winds; and when the clouds eventually lifted, snow could be seen to have dusted itself over the upper reaches of the steep mountain Jörundarfell, and had lined the countless vertical cracks and gullies running down to the lower reaches, producing a sharp inlay effect.

Hof in Vatnsdalur, Ingimundr's farmstead

Collingwood thought Vatnsdalur to be one of the most beautiful valleys in Iceland. The saga which tells of the valley's first settlers and their descendants, Vatnsdæla saga, is a rich one too, with a romping mythical-heroic opening section set in Norway that includes giant-killing and princess-marrying; a reluctant emigration to Iceland by the son of the giant-slayer and the princess; local feuds a-plenty over several generations once Vatnsdalur and the surrounding area has been settled; magic of various kinds; prophetic dreams; a clowder of cats (really!); and endless anecdotes explaining how one place or another acquired its name...rich picking-grounds for those interested in saga-onomastics.

In the entrance hall of the local school is a vast mural painted by the Catalan artist Baltasar Samper (famous for his frescoes in the church on the island of Flatey) in the 1980s which presents the saga narrative chronologically in visual form. I was told that all children know of the saga and know the principal episodes in it because of this mural; presently, the saga is being 'retold' in textile-form by a group of local people who began work on the 'Vatnsdæla tapestry' this year. The tapestry's design takes its inspiration from the Bayeaux Tapestry; work will continue for a good 10 or 15 years...until the tapestry reaches its projected length of 45 metres...

In an inversion of the more usual topos at the beginning of the Íslendingasögur where 'independent Norwegian emigrates to Norway after refusing to bow to the tyranny of King Haraldr hárfagri ('Fair-Hair)', Ingimundr -- who is a close friend and ally of King Haraldr -- is reluctant to emigrate to Iceland, calling it an eyðisker ('wasteland skerry'; Vatnsdæla saga, ed. Einar Ól. Sveinsson, Íslenzk fornrit 8 (Reykjavík 1939), ch. 10, p. 27). But a Finnish seeress prophecies that Ingimundr's fate lies on this hostile rock, and says that her prediction will come true -- as a proof, some silver that is in Ingimundr's purse will disappear and he will find it in the place in Iceland where he is ordained to build a farm. A little later, three more supernatural Finns perform an out-of-body exploration of Iceland on Ingimundr's behalf, and survey the area where Ingimundr's fate will lead him, describing the local features of the landscape.

Memorial stone to Þórdís at Þórdísarholt

Ingimundr sails from Norway with his wife and children; they come into Borgarfjörður in the North-west, and set off to explore the land to the north, naming valleys and natural features as they go. In one fjord, two rams run down a mountain towards them: that fjord they call 'Hrútafjörðr' ('Rams' Fjord'); they come across a large piece of driftwood on a small peninsula in Hrútafjörður and call that place 'Borðeyri' ('Plank-spit'); on a valley that is widely-grown with willow-trees they bestow the name 'Víðidalur' ('Willow Valley'). Eventually, the landscape unfolding before them resembles that which the Finns described for Ingimundr; they reach the mouth of Vatnsdalur ('Water Valley'), and Ingimudr's wife calls a temporary halt to the travelling while she gives birth to a daughter. The baby girl is given the name Þórdís, and the birth-site is given the name Þórdísarholt ('Þordís's coppice').  

Memorial stone to Ingimundr at Hof

The party continue on down the valley and stop on a grassy slope; here, Ingimundr decides to build his new home. Digging into the hill while building a large temple, Ingimundr finds the silver that had disappeared from his purse back in Norway...The farmstead is called Hof ('farm' or 'temple'). There is more naming around the local area: a female polar-bear and her two cubs who have washed up on Iceland on an iceberg give rise to the name 'Húnavatn' ('Young bear lake'); some sheep who disappear in the autumn and are then found the next spring are remembered in the place-name 'Sauðadalr' ('Sheep Valley'); a boar called Beigaðr gives his name to a hill on which he dies, 'Beigaðarhóll' ('Beigaðr's Hill').

The valley is settled widely over time, and the saga narrative proceeds. Ingimundr is killed in a fight by the river in the middle of the valley by a trouble-making outlaw to whom Ingimundr has offered protection; Ingimundr's sons avenge him and the saga then takes up their stories, and then the storie of their sons. Vatnsdæla saga is truly a multi-generational saga, though local knowledge seemed mostly to focus on Ingimundr, the first settler of the valley. In one vivid episode, one of Ingimundr's sons, Jökull, chases another local trouble-maker called Þórólfr down the valley, catching him up on a moor above the river; when Þórólfr sees that he will not escape, the saga states that ‘he sat down in the bog and cried; that place has been called Grátsmýrr (‘Weeping bog’) since’ (þá settisk hann niðr í mýrinni ok grét. Þar heitir síðan Grátsmýrr, Vatnsdæla saga ch. 30, p. 83). Jökull gains great renown for ridding the area of this dubious character.

Breiðabólstaður today

Vatnsdæla saga is thought to have been written by someone in the Benedictine monastery at Þingeyrar (founded in 1133) which sits on a raised open stretch of land in the mouth of Húnaflói, north of Vatnsdalur, and which is visible from miles around. Þingeyrar was the first monastery in Iceland; an event of great significance and with great literary ramifications had taken place in the area some 15 years beforehand, however. Over the winter of 1117/18, under the supervision of a powerful chieftain called Hafliði Másson who lived on a farm called Breiðabólstaður, the laws of the Commonwealth of Iceland were written down in the Icelandic vernacular, for the first time. A memorial stone at Breiðabólstaður marks this vital step in the ‘process of textualisation’ in Iceland, i.e., the shift from an oral culture (prior to 1117/18, the laws were recited by heart by the elected lög(sögu)maðr (‘law (reciting) man’), every summer at the National Assembly (the Alþingi), one-third at a time over 3 summers) to a literary/manuscript culture. Aspects of the oral culture never disappeared entirely though – and even fully modernised 21^st-century Vatnsdalur, something of that spirit still seems to live on. On Saturday afternoon, between 1 and 5pm, people met in the building in the local town Blönduós where the Vatnsdæla tapestry is being produced, and sewed away at the story of the people of Vatnsdalur as they listened to someone reading aloud from the saga and ‘re-oralising’ the very events their needles were weaving in and out of.   

Þingeyrar church

 

Insult Verses and Death-By-Scissors: Bjarnar saga Hítdælakappa



Hítárdalur, looking north into the valley

In my last post, I wrote about the tragic love between Gunnlaugr ormstunga ('serpent-tongue') and the beautiful Helga in fagra ('the fair'), and about how after Gunnlaugr dies fighting his treacherous rival-in-love, Hrafn, Helga is remarried and eventually dies herself, gazing at a cloak Gunnlaugr once gave to her. The farmstead on which Helga died, Ytri-Hraundalur, is in the Mýrar district in north-west Iceland, close to a long valley called Hítárdalur -- the location of much of the action of another saga about a poet and tragic lover, Bjarnar saga Hítdælakappa.

Bjarnar saga states that Björn was raised with his uncle at Borg: Björn's maternal grandmother was a sister of Egill Skalla-Grímsson, and Skalla-Grímr was Björn's great-grandfather (see my earlier post of 25th March  on Egils saga and Borg). This makes Björn -- I realise for the first time myself now -- a cousin of Helga the fair, who was the daughter of Egill's son Þorsteinn...the Icelandic obsession with genealogy is starting to rub off on me... Beyond the genealogical overlap and the geographical proximity of Bjarnar saga and Gunnlaugs saga, the protagonists of these two sagas -- Björn and Gunnlaugr -- are both poets and the sagas share a common plot (a plot that is found in two further sagas about poetic protagonists, Kormáks saga and Hallfreðar saga, both of which will be covered soon): the tragic love-triangle. And now for some story-telling on a rainy Sunday afternoon...

Björn is a promising young man: snimma mikill vexti ok rammr at afli, karlmannligr ok sæmiligr at sjá (Bjarnar saga, ed. Sigurður Nordal and Guðni Jónsson, Íslenzk fornrit 3 (Reykjavík 1938), ch. 1, p. 112; 'very large in stature at a young age and physically powerful, manly and becoming in appearance'). He falls in love with the beautiful and noble-charactered  Oddný eykyndill ('Island-candle') whom he visits on the island of Hjörsey where she lives -- and many people in the district reckon it will be a good match if Björn marries Oddný, with him being the finest of men and well bred. So Björn is engaged to Oddný -- but he longs to go abroad to make his name and fortune -- and thus the betrothal is fixed for a period of 3 years but if Björn doesn't return after that time, Oddný will be married to someone else, and Björn must send a message back to Iceland if he will not make it back. 

Hítarnes, Þórðr's (and later Oddný's) home
(with view over to the Snæfellsnes peninsula)

All goes well and Björn is treated generously at Eiríkr jarl's court in Norway, where another poet from the north-west of Iceland is also visiting. Although previously in Iceland, Björn had been on the receiving end of a certain amount of mockery and abuse from this man, Þórðr Kolbeinsson, Björn and Þórðr are on good terms over the winter, and one evening as they drink together (Björn was more affected by the alcohol than Þórðr, the saga notes), the conversation turns to Oddný and the question as to when Björn intends to head home. Not immediately, says Björn -- which Þórðr says sounds unwise when he has such a treasure as Oddný waiting for him back in Iceland. Þórðr suggests he takes a token and a message back for Oddný from Björn -- the gold armband that the jarl has given Björn might do -- and Björn, after hesitating, agrees. In the morning, Björn rather regrets saying so much to Þórðr and thinks he may have trusted him overly...

And these misgivings prove -- after a few sentences and a voyage by sea -- to be all too well founded. Þórðr delivers Björn's message (that he still intends to return to marry Oddný) and gives her the ring -- but treacherously, he adds a false post-script to Björn's message and claims that Björn has made over the betrothal to him should he die or not return to Iceland. Meanwhile, Björn is sent to Russia where he wins a great duel but is badly wounded; by the time he gets back to Norway at the end of the next summer, three years have passed and he all the boats sailing to Iceland have left...Þórðr marries Oddný; Björn hears the news and won´t go back to Iceland now, preferring rather to go to England where he kills a dragon. Björn runs into Þórðr back in Norway on one occasion and vows to fight him next time they meet; only his respect for King Óláfr (who has come to power now) prevents him from challenging Þórðr to a duel immediately. Eventually, Björn does return home (as, 1000 years later, do most Icelanders abroad, unless they are útrásarvíkingar on the run). And the feud between Björn and Þórðr -- the subject of the rest of the saga -- begins in earnest.

At first, this feud is conducted verbally and the two men exchange insult verses in which they communicate accusations of cowardice and deviant sexual behaviour or origins, with escalating seriousness. On one occasion, a local man and his farmhand discuss the relative insulting value of the verses Björn and Þórðr have composed about each other while busy with the outdoor task of charcoal-burning. Björn had composed a poem called 'Grámagaflím' ('Grey-belly Satire') in which he describes how Þórðr's mother had eaten a slimy rotten fish she found by the side of a lake and thereby conceived Þórðr. The farmhand has never heard anything to rival this poem in the gravity of its insult but his master thinks the poem that Þórðr composed about Björn and which is known as 'Kolluvísur' ('Cow Verses') is worse. He won't recite it at first despite the farmhand's urging since if Björn hears anyone perform it aloud he will kill them without having to pay compensation, since the transmission of such insult 'níð' verses in medieval Iceland was prohibited by law. Eventually he gives in -- only for Björn to leap out from behind a tree and strike him a deadly blow...tantalisingly, we, as the readers of the saga, never get to judge the which of the two poems is the more scurrilous for ourselves.

   

The red track to Hítarvatn (looking south)

Eventually – after a series of physical confrontations, various characters’ deaths, and some bad dreams which trouble Björn and anticpate his approaching death – Þórðr and a band of men travel to the end of Hítárdalur where Björn’s farm, Hólmr, is situtated beside the lake (Hítárvatn). I spent a night here, following a winding up-and-down, and sometimes bright red, track past the last farm in the valley and through lava-fields and bare sandy stretches. It’s sheep round-up time in the saga (as it was when I was in the area) and Þórðr’s men divide up into three groups of six, not knowing which route Björn will be taking, but covering each path. Björn decides to go out to trim the manes on some horses: he won’t let his bad dreams dictate his actions and he ignores his wife’s pleading to stay at home. Björn and a boy cross the river where it runs out of the lake and walk the path towards where the horses are, at Hvítingshjalli (so-named after one of Björn’s horses, Hvítingr; ‘-hjalli’ is a shelf or ledge along a mountain-side – I looked over towards this place from where I parked the ambulance overnight). The boy sees six men come towards them; “I’m going to hunt that bear (björn) that we all want to catch”, cries one of the men.

Björn won’t run and he sends the boy away after the horses; there is a bloody fight and Björn defends himself strongly killing some of his opponents. Other attackers arrive, including Þórðr (and a boy, who is nominally Þórðr’s and Oddný’s son, but actually fathered by Björn), and Björn continues to fight using the shears he brought out with him to cut the horses’ manes. I wonder whether Björn was the prototype for Edward Scissorhands... All marvel at Björn’s valiant defence but eventually Þórðr causes Björn to fall and he then chops off Björn’s head. It was sobering to think of such merciless violence being conducted in this now-deserted place; thoughts about Björn’s death, coupled with the slightly oppressive silence of the place, made the night I spent there a rather cold and dark one.

Þórðr, having decapitated Björn, ties the head to his saddle and rides back to Björn’s farm where he announces news of Björn’s death to his wife, and then to Vellir, about half-way down the valley, where Björn’s parents live. In a scene which has a close parallel with Grettis saga (and Grettir’s enemy throwing Grettir’s head at his mother’s feet, see post of September 11th), Þórðr casts Björn’s head before his mother. “I recognise the head,” says Björn’s mother, “And you may recognise it too because you were often terrified by the same head before, when it was attached to its body” (“Kenni ek höfuðit ... ok kenn mættir þú, því at fyrir inu sama höfði gekktu optliga hræddr, meðan þat fylgði bolnum”, Bjarnar saga ch. 33, p. 205). When Oddný hears of Þórðr's killing of Björn she grieves and dies herself shortly afterwards...



Hítárvatn; Hvítingshjalli on the left-hand shore



Driving back down Hítárdalur the next morning, I stopped to walk along the river in search of some stones that form a chain across the river known variously as 'Grettisstikklur' or 'Grettisstillur' (‘Grettir’s stepping- or leaping-stones’). In chapter 19 of Bjarnar saga, and chapter 61 of Grettis saga, mention is made of how Grettir, on the run as an outlaw, spends time hiding out in a lair ('Grettisbæli') on the mountain Fagraskógarfjall, on the western side of Hítárdalur, not far from Vellir, where Björn lived when he was not further up the valley at Hólmr. Björn and Grettir try each other’s strength and are said to be equally strong; on one occasion, they entertain themselves by hauling these stones into the river ‘which have never been moved since, neither by the power of flooding water, nor ice-floes, nor glacial flooding’ (er aldri síðan hefir ór rekit, hvárki með vatnavöxtum né ísalögum eða jöklagangi, Grettis saga, Íslenzk fornrit 7, ed. Guðni Jónsson, p. 188). A note in the edition of Grettis saga comments that these huge stones could never have been arranged thus by humans and must be a natural phenomenon – but then again, for better or worse, they don’t make men like Grettir or Björn nowadays...

Grettisstillur/Grettisstikklur?

Saga-Steads Documentary!

I am pleased to announce that Patrick Chadwick's documentary about my project, "Memories of Old Awake", was released by the University of Cambridge yesterday as part of their 'Cambridge Ideas' series. It was filmed in May in the West Fjords, and focuses on Gísla saga Súrssonar.

A short press release accompanies a link to the film on the University website here http://www.cam.ac.uk/research/video-and-audio/cambridge-ideas-memories-of-old-awake/

Or you can go straight to Vimeo to watch it here http://www.vimeo.com/29594820

Or to YouTube here http://www.youtube.com/watch?v=2Z4_BhW1sI8

Enjoy!

Autumn colours and mosses on Hallmundarhraun

Romeo and Juliet of The North: Gunnlaugs saga ormstungu



View towards Grímsstaðamúli (and Ytri Hraundalur), Borgarfjörður



'Þat var helzt gaman Helgu, at hon rekði skikkjuna Gunnlaugsnaut ok horfði þar á löngum. Ok eitt sinn kom þar sótt mikil á bæ þeirra Þorkels ok Helgu, ok krömðusk margir lengi. Helga tók þá ok þyngð ok lá þó eigi. Ok einn laugaraptan sat Helga í eldaskála ok hneigði höfuð í kné Þorkatli, bónda sínum, ok lét senda eptir skikkjunni Gunnlaugsnaut. Ok er skikkjan kom til hennar, þá settisk hon upp ok rakði skikkjuna fyrir sér ok horfði á um stund. Ok síðan hná hon aptr í fang bónda sínum ok var þá örend' ('Helga's greatest joy was to spread out the cloak 'Gunnlaugr's gift' and gaze on it for a long time. At one time, a great sickness came to Þorkell's and Helga's farm, and many succumbed to this wasting disease for a long time. Helga became ill but couldn't stay in bed. One evening Helga sat in the hall and her head sunk onto her husband Þorkell's lap, and she had the cloak 'Gunnlaugr's gift' sent for. And when the cloak was brought to her, she sat up and spread out the cloak in front of her and gazed on it for a while. And then she sunk back again into her husband's arms and breathed her last'; Gunnlaugs saga ormstungu, ed. Sigurður Nordal and Guðni Jónsson, in Íslenzk fornrit 3 (Reykjavík, 1938), ch. 13, pp. 106-107).  

Gunnlaugs saga ormstungu ('The Saga of Gunnlaugr Serpent-tongue')-- is one of the most romantic and tragic of the Íslendingasögur. It was one of the most popular and well-known sagas in Britain in the 19th century on account of its subject-matter, comparatively short and simple plot, and small cast of characters; William Morris's 1875 translation of the saga into English made it widely available to the British and American public. The story is, in essence, one of doomed love: Gunnlaugr ormstunga Illugason falls in love with Helga in fagra ('the beautiful') Þorsteinsdóttir and she is promised to Gunnlaugr for three years while he travels abroad to acquire honour and wealth. Another Icelander, Hrafn Önundarson, also loves Helga and asks her father for her hand. When Gunnlaugr doesn't return, Helga is -- unwillingly -- betrothed to Hrafn; Gunnlaugr finally arrives back in Iceland on the night of Helga's and Hrafn's wedding, too late. Gunnlaugr and Hrafn fight a public duel at the National Assembly (the Alþingi) the following summer; the result is disputed and duelling is subsequently banned in Iceland.

Helga dies in Þorkell's lap; from a Danish
translation of the saga (1900)

So Gunnlaugr and Hrafn agree to meet in Norway to fight again. The two men rendezvous at the agreed place: "Þat er nú vel, er vit höfum fundizk" ("It's good that we have met now"; Gunnlaugs saga ch. 12, p. 101) Gunnlaugr states. The two men fight; Gunnlaugr chops off Hrafn's leg but Hrafn uses a tree-stump to prop himself up. Hrafn asks Gunnlaugr to fetch him some water and promises not to betray Gunnlaugr by attacking him if he uses his helmet as a vessel; Gunnlaugr removes his helmet and fills it with water for Hrafn. Hrafn reaches out with his left hand to take the helmet, and strikes Gunnlaugr a terrible blow on his head with his right hand. "You have betrayed me evilly now, and ignobly, when I trusted you" says Gunnlaugr ("Illa sveiktu mik nú, ok ódrengiliga fór þér, þar sem ég trúða þér", Gunnlaugs saga ch. 12, p. 102); "That's true," answered Hrafn, "but this forced me to it, that I will not grant you the embrace of Helga the fair" ("Satt er þat ... en þat gekk mér til þess, at ek ann þér eigi faðmlagsins Helgu innar fögru", Gunnlaugs saga ch. 12, p. 102). The fight continues and Hrafn dies; Gunnlaugr dies three days later from wounds he sustained. Back in Iceland, the fathers of both men are visited in their dreams by their blood-drenched sons; later, confirmation of the outcome of the fight is brought to Iceland. Helga is married to a man called Þorkell Hallkelsson and bears many children by him but she never stops loving Gunnlaugr. She holds on to him and his memory by gazing at the cloak Gunnlaugr gave to her -- a cloak that Gunnlaugr received when at the court of King Aðalráðr (Æthelred) of England as a reward for a praise-poem composed in Aðalráðr's honour.  

Gilsbakki today

"The story of the tragic fate of the lovers is a northern counterpart to Romeo and Juliet", wrote William Gershom Collingwood in his 1899 book A Pilgrimage to the Saga-Steads of Iceland (at p. 48). Collingwood -- and William Morris, ahead of Collingwood in the 1870s -- visited Gilsbakki in Hvítársíða/Borgarfjörður where Gunnlaugr was born: "The present church and parsonage lie among rich meadows on a height overlooking the valley with its lava field and thick copsewoods, and beyond, a fine panorama of glacier-clothed mountains. On both sides of the site deep gills entrench it -- whence the name, and perhaps in ancient times added some strength and security to the position. They are at any rate richly picturesque -- a fit setting for the love story whose memories haunt the place", wrote Collingwood (A Pilgrimage, p. 48). It seems that the farm buildings at Gilsbakki have always been more-or-less on the same site (the site was dug by archaeologists from Brown University in the USA a couple of years ago; photos of the excavation can be seen here); the spot where according to the saga Gunnlaugr, aged 12 and longing to travel abroad, laid out goods he took from his father's storehouse only to be denied them and permission to travel by his father, must have been somewhere up behind the present farm-house. 



The 'gil' or gully at Gilsbakki, looking south

Today, the turf-roofed-farmhouse that Collingwood and Morris would have found, and that Collingwood painted (a b/w image of Collingwood's picture can be found here, bottom left), has been replaced by modern stone buildThe ings; the fine views across the lava-and birch-carpeted valley below the farm (and the sides of the gil or gully on which account the farm is named Gilsbakki, 'bank of the gully') have not changed much, though the glacier Langsjökull is said to have diminished, and the glacier on the mountain Ok has all but disappeared. Mild September sun was lighting up the valley when I visited Gilsbakki and the colours now are stunning: rich oranges and deep reds contrasting with the greyish-green mosses that enfold the flattish outcrops of lava. Inside the farmhouse, a copy of Collingwood's painting of the old farm hangs on the wall, and a copy of the small watercolour portrait Collingwood produced of the then farmer's three-year-old daughter is in a photo-frame on a bookshelf. When the Icelandic photographer Einar Falur Ingólfsson visited Gilsbakki to photograph the place as part of his project following in Collingwood's footsteps, he photographed the current farmer's then six-year-old daughter as well as the farm from the same spot chosen by Collingwood to paint his picture: this continuity regarding the significance of the place as a 'saga-stead' or site, from the 'Saga-Age' when the events in the saga are said to have happened (the late 10th and early 11th centuries) to the 19th century, and over into the 21st century, delighted me.



Helguhóll

There are no place-names on the Gilsbakki land that commemorate Gunnlaugr; the one place-name there that is associated with Gunnlaugr and his story rather commemorates his brother Hermundr, who according to tradition -- not the saga -- was buried in the so-called Hermundarhóll ('Hermundr's hill'). Directly to the west of Gilsbakki, however, in Hraundalur in Borgarfjörður, there is a striking hill called Helguhóll ('Helga's hill'). This place is not named in Gunnlaugs saga -- but it is not far from the farm to which Helga moved (Hraun(s)dalr, now Ytri-Hraundalur, a summer-house rather than a working farm) after marrying Þorkell, and on which she died. Local tradition there, at some point in time, for some reason, connected Helga with this hill...a short article by Bjarni V. Guðjónsson about the hill that I was pointed towards suggests that perhaps it was a place where Helga found refuge, where she sat on summer evenings looking out over the plains below and over to Borg (where she was born -- being the daughter of Egill Skalla-Grímsson's son Þorsteinn; see posts of 20th March, 25th March, 2nd April on Egill, Egils saga, and Borg), where she might have found some peace from the trials of love she suffered in her life...

A slightly lighter-relief rendering of the saga (Gunnlaugr's and Hrafn's final duel) can be found here...you've got to love these saga re-enactments on YouTube...