Vintage, 2005, 242 p, plus xii p Introduction by Susan Sontag. Translated from the Icelandic Kristnihald Undir Jökli (Helgafell, Reykjavík, 1968) by Magnus Magnusson. First published in English as Christianity at Glacier (Helgafell, Reykjavík, 1972.)

In her introduction – which, as is usually the best approach with them, ought to be left until after reading the text – Susan Sontag states that novels that proceed largely through dialogue, or are relentlessly jocular or didactic, those whose characters do little but muse to themselves or debate with someone else, or are initiated into secret knowledge, those with characters having supernatural qualities or contain imaginary geography are – despite the long history of the picaresque tale and the many classic stories which exemplify these things – considered innovative, ultra-literary or bizarre, and are given labels to signify their outlier status

Science fiction

Tale, fable, allegory

Philosophical novel

Dream novel

Visionary novel

Literature of fantasy

Wisdom lit

Spoof

Sexual turn-on

and that “convention dictates we slot many of the last centuries’ perdurable literary achievements into one or another of them.” She concludes that thought with, “The only novel I know that fits into all of them is Under the Glacier.”

Our unnamed narrator has been tasked by the Bishop of Reykjavík to journey to the Snæfells glacier to investigate the situation there, where the local pastor Jón Jónsson, known as Prímus (he fixes stoves,) has taken no salary for twenty years. There are rumours the church has been boarded up, the pastor is living with a woman not his wife and he has allowed a corpse to be interred in the glacier.

This is the same glacier to which Jules Verne sent his adventurers under the influence of Árni Saknússemm and the leadership of Professor Lidenbrock to start their journey to the centre of the Earth. Laxness implicitly critiques Verne’s piece of cultural appropriation. The locals at Snæfells do consider the spot to be the world’s centre and have little consideration for the outside world.

The text is in the form of the emissary’s report and during it he only ever refers to himself as the undersigned or the Emissary of the Bishop, soon shortened to Embi. Dialogue is laid out as if in the text of a play and without punctuation otherwise.

Embi, the undersigned, is confused by life at Snæfells. None of his interlocutors seems to give him a straight answer, they talk to him as if he is the bishop and generally are only obliquely forthcoming.

His attitude is that, “‘I was just sent here like any other ass to make inquiries about things that don’t concern me at all and that I don’t care about at all.’”

There is a fair amount of philosophising. A shepherd called Saknússemm II tells Embi, “Of all the creatures that man kills for his amusement there is only one that he kills out of hatred – other men. Man hates nothing so much as himself.”

Pastor Jón says, “‘History is always entirely different to what has happened….. The greater the care with which you explain a fact, the more nonsensical a fable you fish out of the chaos….. The difference between a novelist and a historian is this: that the former tells lies deliberately and for the fun of it; the historian tells lies in his simplicity and imagines he is telling the truth.’”

Dr Godman Sýngmann has a robust take on religion, “‘The Christians without ceremony stole from the Jews their national literature and added to it a piece of Greek overtime work they call the New Testament, which is mostly a distortion of the Old Testament, and, what’s more, an anti-Semitic book. My motto is, leave the Jews alone. Those who deck themselves out in stolen gods are not viable.’”

Embi is particularly baffled by the information that Sýngmann (when he dies) has four widows but was not a bigamist.

In a diversion on skuas the narrator indulges in a little meta-textual teasing. “All birds fly better than aeroplanes if they can fly at all. All birds are perhaps a little wrong, because an absolute once-and-for-all formula for a bird has never been found, just as all novels are bad because the correct formula for a novel has never been found.”

At one point we are told that Prince Polo biscuits are the only gastronomical delicacy that Icelanders have allowed themselves since they became a wealthy nation.

A woman named Úa, who may be the pastor’s wife (or may not,) turns up. She has travelled the world and is of the opinion that “‘Americans are children. Children believe in guns and gunmen. One hundred forty-seven gunshots in children’s television a week. In children’s films there have to be child murders.’” She spends her time knitting sea-mittens as she thinks the world requires them.

She also says, “‘In our society the rules about love are made either by castrated men or impotent greybeards who lived in caves and ate moss-campion roots.’”

Under the Glacier has no plot as such, the concepts discussed within it are sometimes abstruse, the conclusion is illusory.

It is utterly memorable.

Pedant’s corner:- In her Introduction Susan Sontag slightly mischaracterises Science Fiction as always featuring a male protagonist. That is certainly no longer true and wasn’t in 2004 when she wrote it. Dr Godman Syngmann (in the text it’s Sýngmann,) La Vie de Henry Brulard (it’s La Vie de Henri Brulard.) Otherwise; “All birds are perhaps a little wrong” (All birds is perhaps a little wrong?)

Two Roads, 2018, 368 p, plus i p A Note about Icelandic, iv p List of Characters, i p Maps and i p Contents.

The author is well-known (in Scotland) as a television newsreader and possibly more widely as a presenter of Songs of Praise. (Her father Magnus also made a career in television – he was the questioner on the original Mastermind – and translated various works from Icelandic to English; see The Fish Can Sing.) In this book Magnusson draws on her Icelandic heritage to tell the tale of a woman, Ásta Thorsteinsdóttir, caught up in a traumatic incident of Icelandic history, the abduction and enslavement of hundreds of Icelanders by Barbary corsairs in the mid-1600s.

The novel begins on the corsair ship taking the pregnant Ásta and the rest of her kidnapped family to Algiers. Despite her pregnancy, her defiance – in contrast to the more accommodating attitude of her husband Ólafur, a priest in the staunch Icelandic Protestant mould but who wishes to converse with his captors – fatefully takes the eye of the ship’s captain, Wahid Fleming, a man of Dutch origin. On board, and just before she gives birth she receives a cryptic piece of advice, the gift of the title, from the dying Oddrún, who had long claimed to be a sealwoman who once took off her skin to bask in the midnight sun but found it stolen when it was time to return to the sea so had to make a life for herself as an Icelander.

In Algiers Fleming sells Ásta and her family to Ali Pitterling Cilleby, with the suggestion of petitioning the King of Denmark (Iceland’s ruler at the time) for their ransom. Cilleby’s wife had hoped for a seamstress, in which regard Ásta is a disappointment. Cilleby sends Ólafur on the long journey to Copenhagen with the ransom demand, which the King refuses. Once back on Iceland, Ólafur, with the local bishop’s encouragement, sets about raising the money by community effort, via the selling of knitted socks etc.

The Icelanders in Algiers make their own accommodations with their new life. Some convert to Islam in order to make their way, others remain true to their own traditions. Even as she realises that this society, with its sights, sounds, smells, opulence and food abundance so in contrast to the harsh realities of life in Iceland, is in many ways much more civilised than her own, Ásta is anguished when her daughter, brought up among the strange foreign customs, becomes more at home with them than with her mother’s.

The ransom not forthcoming, Cilleby’s attention falls on Ásta. Inviting her to his chamber one night, he is astounded by her refusal to lie with him, which by the laws of his state he may. Her understanding, she tells him, was that she was not bought as a concubine. Moreover, she is married so cannot take another man for herself. This clash of customs and the building of the relationship between them forms the majority of the book’s largest section. Cilleby’s interest in her becomes intellectual as well as sexual as she relates the details of Icelandic sagas, in which he manages to find material to contradict her abomination of slavery. It is here that the book explicitly riffs on the tales of the Thousand and One Nights (not that Ásta is in any danger of execution, as Scheherazade was.) Yet there cannot be a meeting of minds. Both are too steeped in their respective values.

Via a Dutch intermediary, the ransom eventually arrives – for all the Icelanders, not all of whom wish to return. Cilleby offers Ásta the choice, he will turn down the money if she wishes to stay. Though torn between her children and her husband, duty wins out. Ásta’s equally long return to Iceland, via Denmark, allows Magnusson to explore other instances of human frailty and the conflict between religion and emotion. Back in Iceland Ásta fails to recognise the old man her husband has become and has to come to terms with how her experiences have changed her.

This novel is many-layered; it is among other things a story about stories, about love and loss, the ties that bind, and the barriers between cultures. Magnusson’s writing is assured and even her minor characters have depth. This novel is very good indeed.

Pedant’s corner:- span (x 2, spun,) focussed (focused,) maws (x 2, a maw is a stomach, not a mouth,) smoothes (smooths.)