The Creation of a Scandinavian Provincial Law: How Was It Done?
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Number Symbolism in Old Norse Literature
Háskóli Íslands Hugvísindasvið Medieval Icelandic Studies Number Symbolism in Old Norse Literature A Brief Study Ritgerð til MA-prófs í íslenskum miðaldafræðum Li Tang Kt.: 270988-5049 Leiðbeinandi: Torfi H. Tulinius September 2015 Acknowledgements I would like to thank firstly my supervisor, Torfi H. Tulinius for his confidence and counsels which have greatly encouraged my writing of this paper. Because of this confidence, I have been able to explore a domain almost unstudied which attracts me the most. Thanks to his counsels (such as his advice on the “Blóð-Egill” Episode in Knýtlinga saga and the reading of important references), my work has been able to find its way through the different numbers. My thanks also go to Haraldur Bernharðsson whose courses on Old Icelandic have been helpful to the translations in this paper and have become an unforgettable memory for me. I‟m indebted to Moritz as well for our interesting discussion about the translation of some paragraphs, and to Capucine and Luis for their meticulous reading. Any fault, however, is my own. Abstract It is generally agreed that some numbers such as three and nine which appear frequently in the two Eddas hold special significances in Norse mythology. Furthermore, numbers appearing in sagas not only denote factual quantity, but also stand for specific symbolic meanings. This tradition of number symbolism could be traced to Pythagorean thought and to St. Augustine‟s writings. But the result in Old Norse literature is its own system influenced both by Nordic beliefs and Christianity. This double influence complicates the intertextuality in the light of which the symbolic meanings of numbers should be interpreted. -
Dynamics of Religious Ritual: Migration and Adaptation in Early Medieval Britain
Dynamics of Religious Ritual: Migration and Adaptation in Early Medieval Britain A Dissertation SUBMITTED TO THE FACULTY OF THE UNIVERSITY OF MINNESOTA BY Brooke Elizabeth Creager IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY Peter S. Wells August 2019 Brooke Elizabeth Creager 2019 © For my Mom, I could never have done this without you. And for my Grandfather, thank you for showing me the world and never letting me doubt I can do anything. Thank you. i Abstract: How do migrations impact religious practice? In early Anglo-Saxon England, the practice of post-Roman Christianity adapted after the Anglo-Saxon migration. The contemporary texts all agree that Christianity continued to be practiced into the fifth and sixth centuries but the archaeological record reflects a predominantly Anglo-Saxon culture. My research compiles the evidence for post-Roman Christian practice on the east coast of England from cemeteries and Roman churches to determine the extent of religious change after the migration. Using the case study of post-Roman religion, the themes religion, migration, and the role of the individual are used to determine how a minority religion is practiced during periods of change within a new culturally dominant society. ii Table of Contents Abstract …………………………………………………………………………………...ii List of Figures ……………………………………………………………………………iv Preface …………………………………………………………………………………….1 I. Religion 1. Archaeological Theory of Religion ...………………………………………………...3 II. Migration 2. Migration Theory and the Anglo-Saxon Migration ...……………………………….42 3. Continental Ritual Practice before the Migration, 100 BC – AD 400 ………………91 III. Southeastern England, before, during and after the Migration 4. Contemporary Accounts of Religion in the Fifth and Sixth Centuries……………..116 5. -
Henrik Williams. Scripta Islandica 65/2014
Comments on Michael Lerche Nielsen’s Paper HENRIK WILLIAMS The most significant results of Michael Lerche Nielsen’s contribution are two fold: (1) There is a fair amount of interaction between Scandinavians and Western Slavs in the Late Viking Age and Early Middle Ages — other than that recorded in later medieval texts (and through archaeology), and (2) This interaction seems to be quite peaceful, at least. Lerche Nielsen’s inventory of runic inscriptions and name material with a West Slavic connection is also good and very useful. The most important evidence to be studied further is that of the place names, especially Vinderup and Vindeboder. The former is by Lerche Niel sen (p. 156) interpreted to contain vindi ‘the western Slav’ which would mean a settlement by a member of this group. He compares (p. 156) it to names such as Saxi ‘person from Saxony’, Æistr/Æisti/Æist maðr ‘person from Estonia’ and Tafæistr ‘person from Tavastland (in Finland)’. The problem here, of course, is that we do not know for sure if these persons really, as suggested by Lerche Nielsen, stem ethnically from the regions suggested by their names or if they are ethnic Scandi navians having been given names because of some connection with nonScandi navian areas.1 Personally, I lean towards the view that names of this sort are of the latter type rather than the former, but that is not crucial here. The importance of names such as Æisti is that it does prove a rather intimate connection on the personal plane between Scandinavians and nonScan dinavians. -
Heimskringla III.Pdf
SNORRI STURLUSON HEIMSKRINGLA VOLUME III The printing of this book is made possible by a gift to the University of Cambridge in memory of Dorothea Coke, Skjæret, 1951 Snorri SturluSon HE iMSKrinGlA V oluME iii MAG nÚS ÓlÁFSSon to MAGnÚS ErlinGSSon translated by AliSon FinlAY and AntHonY FAulKES ViKinG SoCiEtY For NORTHErn rESEArCH uniVErSitY CollEGE lonDon 2015 © VIKING SOCIETY 2015 ISBN: 978-0-903521-93-2 The cover illustration is of a scene from the Battle of Stamford Bridge in the Life of St Edward the Confessor in Cambridge University Library MS Ee.3.59 fol. 32v. Haraldr Sigurðarson is the central figure in a red tunic wielding a large battle-axe. Printed by Short Run Press Limited, Exeter CONTENTS INTRODUCTION ................................................................................ vii Sources ............................................................................................. xi This Translation ............................................................................. xiv BIBLIOGRAPHICAL REFERENCES ............................................ xvi HEIMSKRINGLA III ............................................................................ 1 Magnúss saga ins góða ..................................................................... 3 Haralds saga Sigurðarsonar ............................................................ 41 Óláfs saga kyrra ............................................................................ 123 Magnúss saga berfœtts .................................................................. 127 -
Þingvellir National Park
World Heritage Scanned Nomination File Name: 1152.pdf UNESCO Region: EUROPE AND NORTH AMERICA __________________________________________________________________________________________________ SITE NAME: Þingvellir National Park DATE OF INSCRIPTION: 7th July 2004 STATE PARTY: ICELAND CRITERIA: C (iii) (vi) CL DECISION OF THE WORLD HERITAGE COMMITTEE: Excerpt from the Report of the 28th Session of the World Heritage Committee Criterion (iii): The Althing and its hinterland, the Þingvellir National Park, represent, through the remains of the assembly ground, the booths for those who attended, and through landscape evidence of settlement extending back possibly to the time the assembly was established, a unique reflection of mediaeval Norse/Germanic culture and one that persisted in essence from its foundation in 980 AD until the 18th century. Criterion (vi): Pride in the strong association of the Althing to mediaeval Germanic/Norse governance, known through the 12th century Icelandic sagas, and reinforced during the fight for independence in the 19th century, have, together with the powerful natural setting of the assembly grounds, given the site iconic status as a shrine for the national. BRIEF DESCRIPTIONS Þingvellir (Thingvellir) is the National Park where the Althing - an open-air assembly, which represented the whole of Iceland - was established in 930 and continued to meet until 1798. Over two weeks a year, the assembly set laws - seen as a covenant between free men - and settled disputes. The Althing has deep historical and symbolic associations for the people of Iceland. Located on an active volcanic site, the property includes the Þingvellir National Park and the remains of the Althing itself: fragments of around 50 booths built of turf and stone. -
Genealogy in the Nordic Countries 2
Genealogy in The Nordic Countries 2 Finn Karlsen - Genealogy in Nordic Countries 23.09.2018 Presenter: 3 Finn Karlsen, Norway Retired consultant from the Regional State Archive in Trondheim 23.09.2018 4 Short history OF THE SCANDINAVIAN COUNTRIES Important years 5 1262 Iceland makes an agreement with Norway 1397 Kalmar Union between Danmark, Sweden and Norway with Iceland 1523 Kalmar union ends and Denmark, Norway and Iceland ruled by a common Danish King 1814 Norway gets its constitution, but ends up in union with Sweden 1905 Norway independent 1907 Iceland independent, but with Danish king 1944 Iceland total independence with President Border changes that might 6 influence our research Norway – Sweden Denmark – Sweden Denmark - Germany 7 Finn Karlsen - Genealogy in Nordic Countries 23.09.2018 8 Finn Karlsen - Genealogy in Nordic Countries 23.09.2018 9 Finn Karlsen - Genealogy in Nordic Countries 23.09.2018 10 Denmark Germany 1864 11 Prince-archives (Fyrstedømmenes arkiver) at National Archive in Copenhagen Ordinary archives like The church records at Landsarkivet in Aabenraa archives Some documents specially for the southern part of Slesvig are at the archive in Slesvig Finn Karlsen - Genealogy in Nordic Countries 23.09.2018 Early laws Norway: Frostating, Gulating and Eidsivating regional Laws 1274 King Magnus made common laws for Norway Laws Denmark: Jyske law, Skånske law and Sjællands law Iceland: 930 (written 1117) Graagaas 1264 Jarnsida 1281 Jonsbok Finn Karlsen - Genealogy in Nordic Countries 23.09.2018 12 13 -
The Hostages of the Northmen: from the Viking Age to the Middle Ages
Part IV: Legal Rights It has previously been mentioned how hostages as rituals during peace processes – which in the sources may be described with an ambivalence, or ambiguity – and how people could be used as social capital in different conflicts. It is therefore important to understand how the persons who became hostages were vauled and how their new collective – the new household – responded to its new members and what was crucial for his or her status and participation in the new setting. All this may be related to the legal rights and special privileges, such as the right to wear coat of arms, weapons, or other status symbols. Personal rights could be regu- lated by agreements: oral, written, or even implied. Rights could also be related to the nature of the agreement itself, what kind of peace process the hostage occurred in and the type of hostage. But being a hostage also meant that a person was subjected to restric- tions on freedom and mobility. What did such situations meant for the hostage-taking party? What were their privileges and obli- gations? To answer these questions, a point of departure will be Kosto’s definition of hostages in continental and Mediterranean cultures around during the period 400–1400, when hostages were a form of security for the behaviour of other people. Hostages and law The hostage had its special role in legal contexts that could be related to the discussion in the introduction of the relationship between religion and law. The views on this subject are divided How to cite this book chapter: Olsson, S. -
Bebyggelsehistorisk Tidskrift
Bebyggelsehistorisk tidskrift Nordic Journal of Settlement History and Built Heritage Author Björn Ambrosiani Title Hundare, skeppslag och fornlämningar Issue 4 Year of Publication 1982 Pages 67–82 ISSN 0349−2834 ISSN online 2002−3812 www.bebyggelsehistoria.org Hundare, skeppslag och fornlämningar Björn Ambrosiani Den äldsta kända administrativa indelningen av sve¬ Upplandslagens konungabalk X: arnas centrala område kring Mälaren har alltid till¬ dragit sig stort historiskt och rättshistoriskt intresse. Detta är laga ledung: fyra skepp från vaqe hundare. Man har från oUka håll hävdat att den för detta om¬ råde nästan unika hundaresindelningen skulle nå Dessa skeppsvister skola utgå från alla tre foUclan- långt ner i äldre järnålder eller åtminstone till foUc- den, lika mycket av ett markland jord som av en vandringstiden (400-550 e Kr). Hundare, skepps¬ stridbar man i fråga om tre skepp; det Qärde skall lag, tolft och socken är viktiga begrepp i denna dis¬ utgöras efter mantal av bönder och bondsöner, lego¬ kussion. Deras struktur och inbördes förhållanden drängar och löskekarlar . .. och relationen till bebyggelsen och dess kronologi (Holmbäck-Wessén 1933 s 46 f) har då tolkats på olika sätt med utgångspunkt bl a i landskapslagarna, vilka skulle stå för en lagstiftning Västmannalagens konungabalk VII: med uråldrig tradition. Man har emellertid också, som framgår framför Detta är laga ledung: två skepp från varje hundare. allt av Adolf Schiicks idérika och intresseväckande uppsats 1949 i festskriften till Nils Ahnlund, sökt (Holmbäck-Wessén 1936 s 37.) rekonstruera äldre hundaresindelningar än den man känner genom landskapslagarna och de kamerala Övriga lagar saknar denna precisering. Det kan handlingarna. Någon öppning till säkrare tolkningar dock ur bebyggelsehistorisk synpunkt vara intres¬ har emellertid inte funnits förrän den genomgri¬ sant att undersöka om dessa bestämmelser också pande fornminnesinventeringen för den ekonomiska motsvaras av en bestämd skattekraft eller ett mantal. -
Downloaded 4.0 License
Numen 68 (2021) 272–297 brill.com/nu The Role of Rulers in the Winding Up of the Old Norse Religion Olof Sundqvist Department of Ethnology, History of Religions and Gender Studies, Stockholm University, Sweden [email protected] Abstract It is a common opinion in research that the Scandinavians changed religion during the second half of the Viking Age, that is, ca. 950–1050/1100 ce. During this period, Christianity replaced the Old Norse religion. When describing this transition in recent studies, the concept “Christianization” is often applied. To a large extent this histo- riography focuses on the outcome of the encounter, namely the description of early Medieval Christianity and the new Christian society. The purpose and aims of the present study are to concentrate more exclusively on the Old Norse religion during this period of change and to analyze the questions of how and why it disappeared. A special focus is placed on the native kings. These kings played a most active role in winding up the indigenous tradition that previously formed their lives. It seems as if they used some deliberate methods during this process. When designing their strate- gies they focused on the religious leadership as well as the ritual system. These seem to have been the aspects of the indigenous religion of which they had direct control, and at the same time, were central for the modus operandi of the old religion. Most of all, it seems as if these Christian kings were pragmatists. Since they could not affect the traditional worldview and prevent people from telling the mythical narratives about the old gods, they turned to such aims that they were able to achieve. -
Magnus Barefoot from Wikipedia, the Free Encyclopedia
Magnus Barefoot From Wikipedia, the free encyclopedia This article is about the second Norwegian king named Magnus Olafsson. For the earlier Norwegian king, see Magnus the Good. Magnus Barefoot Drawing of a coin from the reign of Magnus Barefoot (with confused legend)[1] King of Norway Reign September 1093 – 24 August 1103 Predecessor Olaf III Successor Sigurd I, Eystein I and Olaf Magnusson Co-ruler Haakon Magnusson (until 1095) King of Dublin Reign 1102–1103 Predecessor Domnall Gerrlámhach Successor Domnall Gerrlámhach Born 1073 Norway Died 24 August 1103 (aged 29–30) near River Quoile, Downpatrick Ulster, Ireland Burial near St. Patrick's Church, Downpatrick, Ulster, Ireland Consort Margaret of Sweden Eystein I of Norway Issue Sigurd I of Norway Olaf Magnusson of Norway Ragnild Magnusdotter Tora Magnusdatter Harald IV Gille (claimed) Sigurd Slembe (claimed) Magnus Raude (claimed) Full name Magnús Óláfsson House Hardrada Father Olaf III of Norway Mother Tora?; disputed (see below) Religion Roman Catholicism Magnus Olafsson (Old Norse: Magnús Óláfsson, Norwegian: Magnus Olavsson; 1073 – 24 August 1103), better known as Magnus Barefoot (Old Norse: Magnús berfœttr, Norwegian: Magnus Berrføtt),[2] was King of Norway (as Magnus III) from 1093 until his death in 1103. His reign was marked by aggressive military campaigns and conquest, particularly in the Norse-dominated parts of the British Isles, where he extended his rule to the Kingdom of the Isles and Dublin. His daughter, Ragnhild, was born in 1090. As the only son of King Olaf Kyrre, Magnus was proclaimed king in southeastern Norway shortly after his father's death in 1093. In the north, his claim was contested by his cousin, Haakon Magnusson (son of King Magnus Haraldsson), and the two co-ruled uneasily until Haakon's death in 1095. -
A Viking-Age Settlement in the Hinterland of Hedeby Tobias Schade
L. Holmquist, S. Kalmring & C. Hedenstierna-Jonson (eds.), New Aspects on Viking-age Urbanism, c. 750-1100 AD. Proceedings of the International Symposium at the Swedish History Museum, April 17-20th 2013. Theses and Papers in Archaeology B THESES AND PAPERS IN ARCHAEOLOGY B New Aspects on Viking-age Urbanism, c. 750-1100 AD. Proceedings of the International Symposium at the Swedish History Museum, April 17–20th 2013 Lena Holmquist, Sven Kalmring & Charlotte Hedenstierna-Jonson (eds.) Contents Introduction Sigtuna: royal site and Christian town and the Lena Holmquist, Sven Kalmring & regional perspective, c. 980-1100 Charlotte Hedenstierna-Jonson.....................................4 Sten Tesch................................................................107 Sigtuna and excavations at the Urmakaren Early northern towns as special economic and Trädgårdsmästaren sites zones Jonas Ros.................................................................133 Sven Kalmring............................................................7 No Kingdom without a town. Anund Olofs- Spaces and places of the urban settlement of son’s policy for national independence and its Birka materiality Charlotte Hedenstierna-Jonson...................................16 Rune Edberg............................................................145 Birka’s defence works and harbour - linking The Schleswig waterfront - a place of major one recently ended and one newly begun significance for the emergence of the town? research project Felix Rösch..........................................................153 -
New Datings of Three Courtyard Sites in Rogaland
Frode Iversen 26 Emerging Kingship in the 8th Century? New Datings of three Courtyard Sites in Rogaland The Norwegian ‘courtyard sites’ have variously been interpreted as special cultic, juridical, or military assembly sites, which served at more than the purely local level. Previously, on the basis of studies of artefacts and finds of pottery from these structures, the principal period of use of the courtyard sites in Rogaland has been dated to the early and late Roman Iron Age (AD 1–400) and the Migration Period (AD 400–550) through c. AD 600. To test the validity of this date range, the Avaldsnes Royal Manor Project has commissioned thirty new radiocarbon datings of material from three courtyard sites in Rogaland that Jan Petersen had excavated in 1938–50. These are Øygarden, Leksaren, and Klauhaugane; the latter is one of the largest courtyard sites in Norway. Øygarden has not previously been radiocarbon dated. For Klauhaugene, only a few radiocarbon dates had been obtained prior to this study. Leksaren was radiocarbon dated in the 1990s, with the results rather surprisingly indicating that its use continued into the 7th century. The present study demonstrates that the three investigated sites were in use during the Merovingian Period (AD 550–800) – a finding that both confirms and develops previous chronological frameworks. The courtyard sites in Rogaland fell out of use earlier than in other areas along the western coast of Norway. It is therefore suggested that their abandonment was connected to the emergence in the 8th century of royal power accompanied by greater control over jurisdiction – a royal power that subsequently expanded within the coastal zone.