A Companion to Old Norse-Icelandic Literature and Culture by Rory McTurk

By Rory McTurk

This significant survey of outdated Norse-Icelandic literature and tradition includes 29 chapters written by way of top students within the box, over a 3rd of whom are Icelanders. while, it conveys a feeling of the mainland Scandinavian origins of the Icelandic humans, and displays the continued touch among Iceland and different international locations and cultures.

The quantity highlights present debates between previous Norse-Icelandic students focusing on assorted elements of the topic. assurance of conventional subject matters is complemented by way of fabric on formerly overlooked parts of research, corresponding to the sagas of Icelandic bishops and the translated knights’ sagas. Chapters on ‘archaeology’, ‘social institutions’ and ‘geography and travel’ give the opportunity to view the literature in its wider cultural context whereas chapters on ‘reception’ and ‘continuity’ display the ways that medieval Norse-Icelandic literature and tradition overflow into the fashionable interval.

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Chicago. 26 Orri Ve´steinsson Munch, Gerd, Stamsø, Larssen, Ingegerd and Johansen, Olav Sverre (1987) ‘A Chieftain’s Farm at Borg, Lofoten, N. ’ Medieval Archaeology 30, 88–90. Roberts, Howell M. ’ In Howell M. ) Fornleifarannso´knir við Aðalstræti 2001/Archaeological Investigations in Aðalstræti 2001: A´fangasky´rsla/ Interim Report. Reykjavı´k, pp. 49–66. ) (2003) Colonization of Unfamiliar Landscapes: The Archaeology of Adaptation. London. Shetelig, Haakon (1912) Vestlandske graver fra jernalderen.

Ers truir ek yðr minniga vera, at þer baðut mik saman lesa or likama heilagra gudspialla lif hins sæla Johannis baptiste ok setia þar yfir tilheyriligar glosur lesnar af undirdiupi omeliarum hins mikla Gregorij, Augustini, Ambrosij ok Jeronimi ok annarra kennifedra . . Truir ek, at nockurum monnum syniz i m„rgum st„dum m„rg orð yfir sett, þar sem fa´ standa fyrir. Gorða ek þvi sva, at þat var ydvart atkvædi, at ek birta ord hans med glosum. I annan stad truda ek, ef obo´ckfrodir menn heyrdi hans hin f„gru blom ok hinar myrku figurur, at þeim mundu þær a þa leid onytsamar, sem gimsteinar ero svinum, ok at betra væri at lysa hans sp“sogur ok skynsemdir morgum manni til trubotar, helldr enn at sinna heimskra manna þocka, þeira sem allt þickir þat langt, er fra Cristz k„ppum er sagt, ok skemtaz framarr med skr„ks„gur.

1312–45) tells us that Michaels saga was ‘written and composed for the sole purpose that it always be read on Michael’s feast-day for the enjoyment of the parishioners, especially in those places where he is patron’ (HMS II, p. 676). The desirability of a church owning a saga of its patron saint is confirmed by church inventories, which often list the sagas of saints (as well as the occasional Latin vita) along with liturgical books, crosses, chalices and other religious objects. A´rni La´rentı´usson does not envisage churches dedicated to St Dunstan as recipients of his saga (there were none in Iceland at this time); rather, he justifies his work on the grounds that the saint was more likely to pray for those who would honour him as the result of knowing his story (DS, pp.

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