DOCSLIB.ORG

Lokiasa Terriblestrangeranda Sacredvisitor

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Lokiasa Terriblestrangeranda Sacredvisitor 69 Loki Loki as a Terrible Stranger and a Sacred Visitor Tomoaki MIZUNO 1. 1. The Methodology to Disclose the Enigmatic Figures of Loki Loki still remains one of the enigmatic figures in the NNorse orse pantheon ，, although many scholars scholars have endeavoured to explain Loki's complicated character from various points of of view. 1I believe that that the total figure of Loki could be gradually disclosed ，, when we would direct our notice to a certain specific action pattern of Loki . That is to saysay,， Loki comes ，, by nature ，, from the other world or ‘'their' their' world and intrudes into the divine worldworld,， or or into ‘'our' worldwor ld in a semeiological semeiological sense. In other words ，, Loki can be defined as a traveling traveling deity ，, who is invested with preeminent divine powerspowers, ， especially when making a completion of a difficult journey ，, and Loki thus appears to be a sacred visitor visitor,， some-some­ times times,， or to be a terrible stranger stranger,， at other times. It It can be readily acknowledged that Loki (or Lodurr) L60urr)，, when regarded as a traveling deity deity,， forms a triad together with Othin and HaniH~nir. r. ln In some mythological accounts accounts,， on the the other hand ，, Loki shows the close close relationship with Thor ，, accompanying him on a journey journey or enticing him into giants' land. land. ThusThus,， as Axel Olrik has pointed out ，, Loki myths can be largely into classified into two di different任erent types ，, Othin-Loki and Thor-Loki stories. Olrik has has supposed ，, through a folkloric approachapproach,， that these two types mainly result from the regional regional di difference:任erence: Othin-Loki type belongs to a western group ，, presumably connected with with the Faroe Islands Islands,， while Thor-Loki type does to a more eastern groupgroup,， in some relation relation with the Esthonian folkloric folkloric conception of the thundergod's servant (de Vries 1933 1933 : 142 -43). Olrik concludes concludes,， with some wishful thinking thinking,， that the the double character of Loki could be explained from Olrik 's perspective of the two different origins of Loki 's mythological mythological traditions. Jan de Vries Vries,， howeverhowever, ， casts doubt on the validity of Olrik's theory theory,， giving a rather harsh criticism that Olrik “ "strangely" strangely" over-estimated the later distorted distorted and unreliable popular traditions with his own aim of reconstructing the original original original types of Loki myths (de Vries 1933: 143 -44). ln In spite of such critical comments ，, it it undeniably remains a simple fact that Loki is in a close relationship with Othin as well as as with ThorThor. Making a total survey of Loki mythsmyths,， Jens Peter SchjOdt Schj¢dt enumerated the eighteen myth-motifs myth-motifs (abbreviated to S in my past paper: Mizuno 1987a). His scheme of Loki motifs motifs would be more useful and productive ，, if we could categorize and rearrange the myths in question as follows ，, in accordaccordance with three mythological types of Othin-Loki, 70 70 Thor-Loki and Othin-Loki-Thor Othin-Loki-Thor or the compound (Mizuno 1987a: 19319 3-97). -97). (1) (1) Othin-Loki type: Sl ，, S2S2, ， S3 ，, S7S7, ， S9S9, ， SlOSIO, ， S14SI4, ， S15SI5 (2) (2) Thor-Loki typ type:e : S5 ，, S6 ，, S8 ，, Sll ，, S12S12, ， S13 (3) (3) th thee compound ttype:y pe : S4S4,， S16S16, ， S17S17, ， S18 1I havhavee demon s trated that this rearra rearragedge d dia diagramgram could be a basic stragedy to disentangle disentangle the rrealea l character of Loki as a terrible sstranger tranger and a sac sacred red vis visitor,itor ， from an apparently odd assemblage of Loki mythmythss (Mizuno 1987a; 1987b). To draw an examexample ple of the Baldr mythm yth (S14 in the above diagram) ，, Loki indubitably reveals his character character of a terrible stranger by inducing HHoorぬr to shoot at Baldr with the mistletoe as a fatal weapon. Resultantly Resultantly,， however ，, all the more for his apparently brutality against BaldrBaldr,， a representative of magicalmagical invulnerability ，, Loki turns out to recover the cos- cos­ mological mological and indispensable principle of life and death . Thus ，, against the dominant view that that Loki is to bring about some chaotic ssituationituation and so he must be embodiment of evilness evilness,， 1I have argued that the victim Baldr who wins invulnerability owing to FriggFrigg's 's sorcery sorcery can be assimilated to the giant Thja zi who temporarily succeeded in winning Idunn Iounn,， the goddess of eternal youth (S9 above). 1n In light of the situation in which the AsiriEsir gogods ds are put ，, Baldr 's invulnerabilit y means ssuper uper-abundance -abundance of life in a central part of their their world AsgardrAsgaror,， and contrariwise contrariwise,， the possibly long absence of 1dunn IOunn who hahass been abducted abducted by ThjaThjazizi is nothing but a serious decline of life and youthfulness. 1n In either crisis crisis,， Loki is the only deity who could exert himself to retrieve the proper order (Mizuno 1987d : 40). FurthermoreFurthermore,， in both stories stories, ， it is obviously after completing his journe journeyy alone that that Loki accomplishes his charged mission with craftiness. Thus it seems as if going through through a journ journey ey enabled Loki to actuali ze and enhance his divine powepower. r. 22,， Female Disguise of Loki 1n 1n In relation to these these preliminary remarksremarks,， we must not overlook the recurring motif of of the female disguise ，, which is commonly noticed in the above two mythsmyths: : Loki disguise himself himself as a s supernaturalupernatural woman when setting out on a journey to see Frigg and gain the mistletoe ，, or he is c1 clothed 0thed in Freyja 's or Frigg's hamr ‘'feather garment' (or va lshamr falcon-feather ‘'falcon-featherfalcon-feather garmengarment' t' : Skm 3 ; Skm 26 26,， or fi /iaorhamr・adr ル，zmr : trkprk 9). 1n In other wordswords,， Loki habitually habitually makes a journey ，, sometimes in the dis g uise of a woman . ProbablProbablyy，, by dint of such such a specific disguise could Loki become invested with extraordinarily mystical powepower. r. 1n 1n In this respect ，, we may countcount,， as a variant of the female disguise ，, the sto story ry that Loki transfigures transfigures himself into a mare to interrupt the work of the mountain giant who has nearly nearly completed the fortification of MidgardrMiogar or with the the aid of his magical stallion named Svadilfari Svadilfari Svaoilf~ri (Gylf 42). Loki is reported to have sstayed tayed in the under grogroundund for eight years years,， serving as a LLokiok i as a Terr T erribl ibl e Stranger and a Sacred Sacred VViisit or 71 milkmaid (Ls 23). Othin is also por tr aye d di sg ui sin g him se lf as a wo m aann to exe rci se magic. magic. magic. In th the e often-cited often-cited ssttr rop he (Ls 24 ). Loki oki,， w hil e being taunted wit h keeping on the “"wowomam ani sh shaphape" e" (args (args adal) aoal) as a ma gica l di sg ui se se,， rretorts etort s ana n accusation aga in st Othin for for ha vin g exe rci rcise d th e sa m e magicma gic:: “"YouYo u (Othin) (Othin) have chant eded a spe ll lik ea a prophetess (v (volりlva) va)，, and wa ncl nd ered about thr ough the the human wo rld in a witch's witch's shaphape." e." ThThee female di sg ui se see m t too hhaveave bebecomeco m e the target of accusation as fl agranagranttl ly 'unmanlyunmanly' misconduct in in th thee li g ht of the mmoralityoralit y of wa rri or-ce nt ere eredd soc iety ety,， asi cl de from it so origri gin al signifi- nifi­ ca nce . RRecentlyece ntl y，, Preben M. SOS¢reensense n exexpplicat li cateed the co nce cep pt t of the the hi ghl y di disparagingspa ra gin g wo rd s suchu ch as ηnior,idr ， mgr anda nd e1gi eigi，, aand nd the soc ial co nt ex t，, w hen the in sult occ ur ss.. AccordingAccord ing to th thee delin li neationeat ion of SOS¢rensnsen,en ， mg1mgi ' and oth er related related wo rd s have basically sex ual ual meaningmeaning: : “"TT he he man w whoh o is mgr isw willin g or inclined to pl playay or int inteereste d in playing the female part part in sex ual relations " (SOrensen (S¢rensen :1 18). AnAndd as heaeatth heenn w it ch craft waswa s ssuppresseduppresse d and forbidden forbidden in the Christian Middle AgesAges,， the tr traditionaladiti ona l so sorcerce ry ry of m en di disguisingsg ui sin g them-them­ se l ves as women was sti gmat ize d as a detestably unmanlunmanlyy practice practice,， n ea rl y id entifi eedd wwit ith h “"peper rvers it y in sexsexua ual l matt e rs." s." Deri Derivedve d fr fromom th thee bas ic sex ual m ea nin g，, SOS ¢rense n int er-­ pret ss,， th the e abusive abusive wo rd s argr anda nd ragr as ha vin g th e se sensen se of “"cowacowa rdl yy,， unmanlyunmanly, ， e任ffeminateminate"e" wwi ith th rega rd to to m oral rals and charact haract er (SOrensen: (S¢rensen: 20) . H ea al so expl laaiin ns that such a Ii li nkagnkagee and fusion beetweetwee n “"sesex x ual unm an line liness" ss" and “"unm anlin ess in a moral se nsnse" e" co uld be madmadee,， mainlymainl y bbecauseeca u se “"tthe antithesis be twee n masculine and feminine" feminine" was se sett up in aann act ual sstatet ate of affairs affairs::“ "t the he duti es of a man we re dir ecte ectedd out warwardsds，, consi consistedsted in part of wo rk away from hom ee,， s hee pgat herin gg,， fi fishing shin g，, trade anda nd transport transport;; [whil eJ e] a wowomaman n's wowork rk was houhousekeesekeepipi 暗ng，, care of children children,， oot th heerr jobs w ithin th e homeome,， such as those ttoo do with milk anda nd woo l" (SOrensen: (S¢rensen: 20) .
Load more

Recommended publications
  • Religious Foundations of Group Identity in Prehistoric Europe: the Germanic Peoples
    PETER BUCHHOLZ Religious Foundations of Group Identity in Prehistoric Europe: The Germanic Peoples Any reader of Heimskringla ("circle of the earth"), the history of the kings of Norway by the great 13th century Icelandic writer Snorri Sturluson, will be struck by the enormous weight which the author attaches to religion. This refers both to Christianity and to pagan phenomena which preceded and even co-existed with it for some time. Snorri's work should, in my view, be ascribed a relatively high source value, if only because it is demonstrably based on older traditions either fixed in poetry or transmitted as oral prose. Öral tradition is of course not the topic of the present paper (cf. Buchholz 1980; Buchholz 1991), but the preservation of such traditions alone, many of which contain religious material, does indeed show that society or parts of it attached sufficient importance to such phenomena as to commit them to memory, parchment, runic signs or pictorial representation. The last scribe or "author" may of course have had considerable antiquarian interests, as is evident e.g. in some of the mythic poems of the Elder Edda, but such interests cannot be regarded as the cause for the existence of the myth, but only as one of the reasons for its preservation. We shall hopefully glimpse something of the role of myth in Germanic societies in the course of my paper. Leaving Myth aside for the moment, I want to stress that ÖN prose material, including Heimskringla, shows a marked interest in the concrete manifestations of cult (which, for paganism as seen through Christian eyes at least, definitely includes magic) and belief.
    [Show full text]
  • Scandinavian Days: Old Or New
    Scandinavian Days: Old or New Carl Edlund Anderson, St. John’s College Cambridge 35th International Medieval Congress on Medieval Studies, Kalamazoo, MI 5 May 2000 It is unclear just when or how the familiar seven-day week with its named days arrived in Scandinavia. Certainly, it is clear that these elements would not have appeared in medieval Scandinavian culture had they not already been part of Imperial Roman culture. But there is a large gap between the fourth century ad, by which time the seven-day week had become well-established throughout the Western Roman Empire, and the thirteenth century ad, before which there is little firm evidence concerning Scandinavian day-names. Not surprisingly, questions about the origins of the Scandinavian day-names have usually been the province of philologists. In a recent study concerning Latin loanwords in Germanic, D.H. Green stated that evidence from Old Norse “can safely be left out of account, since almost all of its loan-words from Latin reached it later or indirectly through England or Germany”. 1 Green was not speaking of the day-name issue specifically, but his words sum up the opinions of many scholars who, perhaps vexed by the limited amount of evidence, have suggested that the seven-day week and it’s day-names were relatively late imports to Scandinavia, perhaps borrowed from English or Low German usage during the late Viking Age or early-medieval period through trade contacts, as part of the conversion process, or both. It is certainly true that the North Germanic languages show less Latin influence 1 Green, Germanic, p.
    [Show full text]
  • Indo-European Religion and Poetics – a Comparative Approach
    Indo-European Religion and Poetics – A Comparative Approach Myth, Ritual and Language University of Copenhagen, Department of Nordic Studies and Linguistics 15A.0.13 October 11–12, 2019 Der blaue Dämon (1931), Gabriele Münter. Gabriele Münter und Johannes Eichner-Stiftung, München. Abstracts Indo-European Religion and Poetics – A Comparative Approach: Myth, Ritual and Language Abstracts Ritual Speech in the Neo-Phrygian Funerary Curse Formulae MILENA ANFOSSO (Sorbonne University / University of California, Los Angeles) The Neo-Phrygian corpus (1st–3rd centuries AD) consists almost exclusively of funerary curses publicly written on the gravestone by the owner(s) of the tombs to warn any potential desecrators that evil would befall them if they should violate the grave. Neo-Phrygian curses have a strong formulaic character and pertain to ritual speech (Bax 2010: 484–5). Whenever language is meant to produce specific effects on the world, several devices are put in place in order to increase its performative power. First of all, Neo-Phrygian inscriptions are mostly characterized by a bilingual structure in which the epitaph containing the deceased’s biographic information is in Greek, and the curse is in Neo-Phrygian. I argue that this structure was intentional: the fidelity to the ancestral language was perceived as the only way to effectively invoke the ancestral gods in order to protect the tombs from desecrators (cf. so-called “code-switching with the gods”, Love 2016). Then, the use of formulaic binomials (a sequence of two words pertaining to the same form-class on an identical level of syntactic hierarchy connected by a lexical link, as found in Malkiel 1959), is a rhetorical device meant to increase the solemnity of ritual speech.
    [Show full text]
  • The Portrayal of the Germani in German Latin Textbooks
    The Portrayal of the Germani in German Latin Textbooks James McNamara Submitted in fulfilment of the requirements for the degree of Master of Arts in Classics Victoria University of Wellington 2008 For Angharad. 2 Acknowledgements Thanks are due to a large number of people who have made it possible to produce this thesis. First of all I would like to thank the Classics Department at Victoria University, who have helped me in innumerable ways leading up to and during this research. In particular I thank my supervisors, Professor Arthur Pomeroy and Dr. Babette Pütz, who were generous with their time and offered invaluable guidance and countless helpful suggestions along the way. During the time I spent in Germany in 2007 I received generous help from a number of people. Without the friendly guidance of Professor Stefan Kipf of the Freie Universität and Humboldt Universität in Berlin, this topic would never have taken shape as it did. It was Professor Kipf who alerted me to the possibility of making textbooks the focus of my research. I would like to thank him and the curators of the excellent textbook collections of FU and HU. Thanks also to Professor Andreas Fritsch of FU, whom I did not meet but who allowed me to access some books in his own collection. Thanks also to Dr. Josef Rabl, Chair of the Deutscher Altphilologenverband in Berlin and Brandenburg, who provided me with contacts among Latin teachers in Berlin and offered numerous helpful suggestions through e-mail correspondence and in person. I appreciate the information and personal reflexions that a number of Latin teachers have shared with me.
    [Show full text]
  • The Great Goddess of the North
    LOTTE MOTZ (t) The Great Goddess of the north In studies of religion and mythology the figure of a Great Goddess is frequently discussed. She is often recognized in the imperious and vio­ lent deities of Middle Eastern tradition: Anat, Ishtar-Inanna, Cybele, or Astarte.1 Another form of the Great Goddess has also been postu­ lated as an archetype. She is said to have existed in a pre-patriarchal society and to have embodied the prime forces of life, birth, death, and regeneration. She ruled supremely, but she was robbed of her powers by a male-dominated group of warrior gods.2 In the present study the term Great Goddess does not pertain to the reconstructed archetype but to a female godhead of great stature, as exemplified by the Mediterranean divinities. In the definition of this essay such a goddess is a many-layered creature who does not belong to the faith of simple men. She arises when smaller communities have been gathered to form a kingdom or a state, and many local deities have merged in her persona. From the close protectress of a village lad she would become the companion of a king. The entrance of foreign forces and influences from abroad would have worked their way upon the figure. Intellectuals and priests would have left their impact on her shape. In this paper I wish to trace the presence of this kind of deity among the Germanic peoples and to explore her composition. Schol­ ars of Germanic myth have, on the whole, paid little attention to female godheads, and a study, as the one at hand, has as yet not been undertaken.
    [Show full text]
  • Norse Mythology: a Guide to the Gods, Heroes, Rituals, and Beliefs
    Norse Mythology: A Guide to the Gods, Heroes, Rituals, and Beliefs John Lindow OXFORD UNIVERSITY PRESS Norse Mythology This page intentionally left blank Norse Mythology: A Guide to the Gods, Heroes, Rituals, and Beliefs John Lindow 3 3 Oxford New York Auckland Bangkok Buenos Aires Cape Town Chennai Dar es Salaam Delhi Hong Kong Istanbul Karachi Kolkata Kuala Lumpur Madrid Melbourne Mexico City Mumbai Nairobi São Paulo Shanghai Singapore Taipei Tokyo Toronto and an associated company in Berlin Copyright © 2001 by John Lindow First published by ABC-Clio 130 Cremona Drive, P.O. Box 1911 Santa Barbara, California 93116-1911 First issued as an Oxford University Press paperback, 2002 198 Madison Avenue, New York,New York 10016 www.oup.com Oxford is a registered trademark of Oxford University Press All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise, without the prior permission of Oxford University Press Library of Congress Cataloging-in-Publication Data Lindow, John. [Handbook of Norse mythology] Norse mythology: a guide to the Gods, heroes, rituals, and beliefs / by John Lindow. p. cm. Includes bibliographical references and index. ISBN 0-19-515382-0 (pbk.: alk. paper) 1. Mythology, Norse. I.Title. BL860.L56 2001 293'.13—dc21 2001058370 10987654321 Printed in the United States of America on acid-free paper CONTENTS A Note on Orthography, xv 1 Introduction, 1 The Historical Background, 2
    [Show full text]
  • Nordeuropaforum Aufsätze
    Eine im Raum verankerte Wissenschaft? Aspekte einer Geschichte der „Abteilung Germanenkunde und Skandinavistik“ der Reichsuniversität Straßburg Thomas Mohnike Zusammenfassung Die nationalsozialistische „Reichsuniversität Straßburg“ (1941–1944) hatte u. a. die Aufgabe, eine „im Raum verankerte Wissenschaft“ zu betreiben. Dies bedeutete für die Geisteswissenschaften im Allgemeinen und die Abteilung für Germanenkunde und Skandinavistik im Besonderen, die Germanisierung des Elsass historisch zu legitimie- ren und zu fördern. Der vorliegende Artikel geht der Frage nach, inwiefern sich diese Aufgabenstellung in der Geschichte der Abteilung widerspiegelt. Er analysiert dazu zunächst ihre personellen und institutionellen Strukturen; ein besonderer Schwerpunkt ist dabei die Bibliothek als wichtiger historischer Zeuge. Danach wird das Verhältnis der Skandinavisten der Reichsuniversität im Kontext zeitgenössischer Germanenideo- logien skizziert, um abschließend der Frage nach dem Nachleben der etablierten Struk- turen in der gegenwärtigen Bibliothek nachzugehen. Summary The assignment of the “Reichsuniversität Straßburg” (1941–1944), founded by the National Socialists following its annexation of Alsace, was inter alia to conduct a “sci- ence anchored in space”. For humanities in general and the “department of Germanic and Scandinavian studies” in particular that meant to historically justify and to pro- mote the germanization of Alsace. This article asks how this task is reflected in the history of the department. First its personal and institutional structures are analyzed; special focus is put on the book collection as an important historical testimony. Then, the article outlines the position of the representatives of Scandinavian studies in the context of contemporary Germanic ideologies. Finally, the question about the afterlife of the collection in the post-war period will be sketched out.
    [Show full text]
  • Germanische Altertumskunde: Quellen, Methoden, Ergebnisse
    PHILOLOGICA GERMANICA 35 Germanische Altertumskunde: Quellen, Methoden, Ergebnisse Akten des Symposiums anlässlich des 150. Geburtstags von Rudolf Much Wien, 28.-30. September 2012 Herausgegeben von HERMANN REICHERT und CORINNA SCHEUNGRABER 2015 FASSBAENDER • WIEN Inhalt Vorwort 5 Heinrich BECK: Snorri Sturlusons Sicht der paganen Mythologie und die mittelalterli­ che Theologie 7 Helmut BIRKHAN: Rudolf Much als Fakultätsmitglied 21 Albrecht GREULE: „Hydronymia Germaniae" Germanisch und das Deutsche Gewässerna­ menbuch (DGNB) 87 Wolfgang HAUBRICHS: Warasken, Chamaven, Skudingen, Sarmaten, Taifalen und an­ dere. Von der Bedeutung ethnischer Bezeichnungen in der Galloromania 95 Rosemarie LÜHR: Wörter und Sachen bei Rudolf Much und heute 125 Robert NEDOMA: Zur Edition Die südgermanischen Runeninschriften. Ein Vorbericht 139 Hans Frede NIELSEN: New methods in Early Germanic language research with special reference to comparative vowel typology 159 Marianne POLLAK: Rudolf Much (1862-1936): Denkmalpfleger aus Gründen der Pietät 171 % Hermann REICHERT: Rudolf Much, * 7.10.1862 in|Wien, t ebenda 8.3.1936 179 Franz RÖMER: Die Germanen als „Imperialisten"? ZuTacitus Hist. 4,73-74 199 Stefan SCHAFFNER: Zu den Wortbildungstypen der altgermanischen Völkernamen mit n-Suffix 209 Corinna SCHEUNGRABER: Die komplexen Suffixe der rheinischen Matronennamen - Sprach- und Kulturkontakt zwischen Germanen, Kelten und Römern am Rhein 239 Andreas SCHWARCZ: Germanen und Römer am norischen Donaulimes im S.Jahrhun­ dert 255 Elmar SEEBOLD: Der epische Eingang im zweiten Merseburger Zauberspruch 263 Matthias SPRINGER: Hirt gegen Much: Zur Erforschung der germanischen Völkernamen 273 Heiko STEUER: Rudolf Muchs Erläuterungen zur Germania des Tacitus von 1937 aus der Sicht der Archäologie nach 75 Jahren 315 David STIFTER: Über die germanischen Namen auf den boischen Grosssilbern 349 Otto URBAN: Matthäus Much, der „Schliemann Niederösterreichs" und seine Weltan­ schauung 355 Stefan ZIMMER: Wotans Wurzeln 371 3 .
    [Show full text]
  • DAL PROFONDO: a PROPOSITO DI UN CELEBRE LIBRO DI FRANCO CARDINI* Francesco Borri
    Opinioni e dibattiti DAL PROFONDO: A PROPOSITO DI UN CELEBRE LIBRO DI FRANCO CARDINI* Francesco Borri Nel 2014 la casa editrice il Mulino ha ristampato Alle radici della cavalle- ria medievale di Franco Cardini, un libro originariamente pubblicato da La Nuova Italia nel 19811. Nella nuova edizione sono presenti un Prologo dell’autore (intitolato Ma che cos’è la cavalleria?) e una sua Postfazione, a ca- rattere autobiografico, che racconta la difficile gestazione del libro, descrive alcuni sviluppi della ricerca successivi alla sua pubblicazione e analizza parte del dibattito da esso suscitato2. Il testo è inoltre corredato da un’introduzio- ne di Jean Flori, che già compariva nella ristampa del 2011, e da un nuovo Invito alla lettura scritto da Alessandro Barbero per l’occasione. Manca, purtroppo, l’Introduzione alla nuova edizione che Cardini aveva scritto nel 2004 per i tipi di Sansoni, e dispiace di questa assenza perché lo scritto di Barbero riprende, almeno in parte, alcuni argomenti che Cardini aveva de- ciso di trattare per l’occasione3. Nonostante le numerose ristampe presso tre diverse case editrici (e una traduzione in russo), il testo è restato inalterato. Ripubblicare un libro, soprattutto nel panorama dell’editoria italiana, è di per sé un successo, vista la difficile reperibilità di molti scritti importantis- simi già a pochi anni di distanza dalla loro prima apparizione. Ritengo, tut- tavia, che la nuova ristampa di Alle radici della cavalleria medievale rappre- senti in un certo modo un’occasione mancata. Il lungo e avvincente testo di Cardini offre, infatti, numerosi spunti di riflessione che credo avrebbero potuto essere sviluppati in maggiore profondità nelle numerose introdu- * La redazione di questo testo rientra nel progetto di ricerca finanziato Fwf 29004-G28: Aristo- cracies between the Tides.
    [Show full text]
  • ORAL TRADITION 19.1- Complete Issue
    _____________________________________________________________ Volume 19 March 2004 Number 1 _____________________________________________________________ Editor Managing Editor John Miles Foley Heather Maring Associate Editor Editorial Assistants John Zemke Andrew Porter Slavica Publishers, Inc. For a complete catalog of books from Slavica, with prices and ordering information, write to: Slavica Publishers, Inc. Indiana University 2611 E. 10th St. Bloomington, IN 47408-2603 ISSN: 0883-5365 Each contribution copyright 2004 by its author. All rights reserved. The editor and the publisher assume no responsibility for statements of fact or opinion by the authors. Oral Tradition seeks to provide a comparative and interdisciplinary focus for studies in oral literature and related fields by publishing research and scholarship on the creation, transmission, and interpretation of all forms of oral traditional expression. As well as essays treating certifiably oral traditions, OT presents investigations of the relationships between oral and written traditions, as well as brief accounts of important fieldwork, a Symposium section (in which scholars may reply at some length to prior essays), review articles, occasional transcriptions and translations of oral texts, a digest of work in progress, and a regular column for notices of conferences and other matters of interest. In addition, occasional issues will include an ongoing annotated bibliography of relevant research and the annual Albert Lord and Milman Parry Lectures on Oral Tradition. OT welcomes contributions on all oral literatures, on all literatures directly influenced by oral traditions, and on non-literary oral traditions. Submissions must follow the list-of reference format (style sheet available on request) and must be accompanied by a stamped, self-addressed envelope for return or for mailing of proofs; all quotations of primary materials must be made in the original language(s) with following English translations.
    [Show full text]
  • Old Germanic and Old Celtic Theonyms the Onomastic Evidence for Language and Culture Contact in Roman Provincial Epigraphy
    Old Germanic and Old Celtic Theonyms The onomastic evidence for language and culture contact in Roman provincial epigraphy 1 Germanic or Celtic? 2 Matrons’ names The matres or matronae were female deities venerated mainly in Germania, Eastern Gaul, and Northern Italy. They are often depicted on votive altars in groups of three; in the Latin inscriptions on these altars, the deities’ names turn out to be either Celtic or Germanic. Study on the suffixes of matrons´ names: Scheungraber, C. Die komplexen Suffixe der rheinischen Matronennamen und der Sprach- und Kulturkontakt zwischen Germanen, Kelten und Römern am Rhein. In: Germanische Altertumskunde: Quellen, Methoden, Ergebnisse. Akten des Symposiums anlässlich des 150. Geburtstags von Rudolf Much, Wien 28.-30. September 2012. Reichert, Hermann & Scheungraber, Corinna (eds.). (= Philologica Germanica 35). Vienna 2015, 239-253. 3 Baduhenna Another witness for Celtic-Germanic language contact among theonyms is the name of the goddess Baduhenna, the name of a local goddess of battle, whose name is handed down to us by Tacitus. Since this name is not epigraphically attested, I may refer you to my article: Scheungraber, C. Baduhenna - keltische Göttin in germanischem Gewand? In: Tagungsakten der Sektion „Onomastik und Historisch-vergleichende Sprachwissenschaft“ der 39. Österreichischen Linguistiktagung 26.-28.10.2012. Gruber, Elisabeth & Windhaber, Irina (eds.). (= Innsbrucker Beiträge zur Onomastik Bd. 15). Vienna 2016, 101-121. 4 The evidence Today, we will examine the epigraphic and theonymic evidence for language contact between the Celts, Romans and Germanic tribes. Research aspects: - individual etymology - geographic distribution - genuine linguistic classification. The focus lies -on theonyms with abnormal orthographic representations, -on doublet forms -on theonyms, which could theoretically be both Celtic and Germanic.
    [Show full text]
  • Report Selbstdarstellung Für SIEF Newsletter Herbst 2013
    First published in SIEF-Newsletter 11:2 (November 2013), pp. 12-16. European Ethnology, Cultural Anthropology, Volkskunde in Austria Reinhard Bodner, Katharina Eisch-Angus, Timo Heimerdinger, Judith Laister, Herbert Nikitsch, Silke Meyer, Johanna Rolshoven, Brigitta Schmidt-Lauber, Ingo Schneider Historical overview In Austria the discipline is established in universities, in museums archives and collections, and in associations and societies. Outside of universities and the academic field it is referred to as “folklore studies” (Volkskunde). The two university departments at Vienna and Innsbruck are both called “Institute for European Ethnology”, whereas the department at Graz calls itself in English “Institute for European Ethnology and Cultural Anthropology” (taking “European Ethnology as a more contemporary translation of “Volkskunde” in the German denomination). The different denominations not only indicate contemporary developments and local academic policies, but also convey a historical dimension of the discipline in Austria. In the late 19th century folklorists of the German-speaking crown-countries within the Habsburg monarchy established an organisational and institutional basis for collecting and researching an “indigenous”, mostly agrarian, folk culture. This institutional foundation still exists today. These first steps still represent the foundation of most contemporary collections. Many regional history and applied arts museums, most of them existing since the early 19th century, gradually opened up folklore sections and collections. Institutions were founded in order to document, to foster and propagate mostly the oral traditional culture (for example, today’s folk song archives). Amongst these, the “Folklore Society” (Verein für Volkskunde), founded 1894 in Vienna, and its museum, the “Austrian Museum for Folklore” (Österreichisches Museum für Volkskunde), were central.
    [Show full text]