world and the advent of the new Roman Catholic era. Kári, the wind and time (equivalent to Kairos), who escaped the ordeal like a phoenix, was converted into the Holy Spirit etc. The principal aim of the writer was to Christianize the pagan ritual landscape. Other allegories, like Hrafnkels saga, were more concerned with moral messages. The landscape cosmogram theory The ritual landscape described above had well defined and measured dimensions. Because it was a mirror image of heavenly order and acted as a time reckoning system the most natural geometry was a circle, symbolic of the horizon and the zodiac. The circle had spokes formed by lines defined by solar movements: two of the lines corresponded to the cardinal directions and other two were solstice lines. The dimensions of the system were standardised and measured by the ancients, conforming to a progression of numbers that harmonized distance and time. The circle diameter was an important dimension. In Iceland it was 216,000 Roman feet (about 64 km). Prominent features like hills, rocks and river mouths, aligning with the spokes, were used as landmarks to fix the wheel-shaped cosmogram to the landscape. Apart from the measurements, the system proposed by Pálsson was similar to the huaca and ceques system of the Incas. The socio-mythological theory The Icelandic pagan society (930 - 1000 C.E.) was thought of as a mirror image of the heavenly organization. The (originally) 36 goðar (the priest-chieftains of the free state) represent the heavenly circle and constituted a king in a mythological sense. The goðar were the vehicles of the mythological knowledge associated with the ritual landscape. Einar assumed that German mythology was, like other neighbouring mythologies, imbued with Pythagorean/Platonic ideas about numbers and proportions as the organizing principles of the cosmos. He extended this idea to include the social organisation of pagan Iceland. Einar posed all his ideas as hypotheses for further investigations but most of them have remained untested by other scholars. Although other scholars have noticed the mythological elements in some of the Sagas, Einar's hypotheses about the mythological origin of the Sagas remain untested. The most important prediction derived from his hypotheses is that ritual landscapes of certain well defined dimensions should have been present in pagan Europe. Einar's idea about the allegorical element in the Old Norse literature was original. A few studies have been made of allegories in the Old Norse literature