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Early Bibliography (1968)
fh.a..c,4,r" tt.c. ~ . .I lw~ jOWL ~u/f ~"Z;, ( A. ., 0 ",l O'¥U.. ! ) ~ rt.c. J #f 6 7 8; t, / ,;.y>y'7. / - +~~ OLD EUGLISHBIBLIOGRAPHY ."' :.~1968 . ,, l will be grateful if re aders -will call my at tention _to .any omissions or inaccurACies thP.y .mliy notice in the , biblioe;Ta.P1:-J~_·_:· r . Respectfully submitted, r:~·q:. R~~~-:i Fred C ~ .Robinson, Chairman !lesearch and Bibliography Committee . HISCELLANEOUS Bessinger ·, J. B. (with -S. J. Kahrl). OE Newsletter, Vol. II, no. 1 (December, 1968). [Prepared and mimeographed at New York _University.] . Kpssick,' -Shirley. ".An Introductory Note to the study of OE, II UNISA Erw:lish ·· Studies [ Bulletin_of the Dept. of Engli~h, Univ. of South . Africa, Praetoria], I (1968), 72-75. LElementary .remarks about beginning the study of OE-.] Ogilvy, J. ·n. ·A. Books Known to the En lish 9'7-1066 (Cambridge, f.1ass., 1967). REV: I\fortoi:i W. Bloomfield, Speculum 63 1968 , .529-30. · • . Or:rick, Allan H.; ed. Nordica et .Anglica: Studies in Hondr of Stefan Einarsson (The Hague, 1968). LCited below as "Nordica et An.dica. "] · · Robins .on, Fred C. "OE Rese arch i n .Progress, ·1967-1968,°" NM, -69 '(1968), 472- 487. Thrupp, Sylvia L., ed. Early i'Ied~ieval Society (New York, 1967). [Reprints of various essay~ including ·'some touching -on Anglo-Saxon society. 260 pp.] Tinkler, John. "OE in Rohan," Tolk i en and the Critics, ed. Neil D. Isaacs and Rose A Zimbado (Notre Danie, 1968), pp. 164-69. · \'liley, Raymond A. "Four Unpublfshed Letters . -
Olof Sundqvist. Scripta Islandica 66/2015
SCRIPTA ISLANDICA ISLÄNDSKA SÄLLSKAPETS ÅRSBOK 66/2015 REDIGERAD AV LASSE MÅRTENSSON OCH VETURLIÐI ÓSKARSSON under medverkan av Pernille Hermann (Århus) Else Mundal (Bergen) Guðrún Nordal (Reykjavík) Heimir Pálsson (Uppsala) Henrik Williams (Uppsala) UPPSALA, SWEDEN Publicerad med stöd från Vetenskapsrådet. © Författarna och Scripta Islandica 2015 ISSN 0582-3234 Sättning: Ord och sats Marco Bianchi urn:nbn:se:uu:diva-260648 http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-260648 Innehåll LISE GJEDSSØ BERTELSEN, Sigurd Fafnersbane sagnet som fortalt på Ramsundsristningen . 5 ANNE-SOFIE GRÄSLUND, Kvinnorepresentationen på de sen vikinga- tida runstenarna med utgångspunkt i Sigurdsristningarna ....... 33 TERRY GUNNELL, Pantheon? What Pantheon? Concepts of a Family of Gods in Pre-Christian Scandinavian Religions ............. 55 TOMMY KUUSELA, ”Den som rider på Freyfaxi ska dö”. Freyfaxis död och rituell nedstörtning av hästar för stup ................ 77 LARS LÖNNROTH, Sigurður Nordals brev till Nanna .............. 101 JAN ALEXANDER VAN NAHL, The Skilled Narrator. Myth and Scholar- ship in the Prose Edda .................................. 123 WILLIAM SAYERS, Generational Models for the Friendship of Egill and Arinbjǫrn (Egils saga Skallagrímssonar) ................ 143 OLOF SUNDQVIST, The Pre-Christian Cult of Dead Royalty in Old Norse Sources: Medieval Speculations or Ancient Traditions? ... 177 Recensioner LARS LÖNNROTH, rec. av Minni and Muninn: Memory in Medieval Nordic Culture, red. Pernille Herrmann, Stephen A. Mitchell & Agnes S. Arnórsdóttir . 213 OLOF SUNDQVIST, rec. av Mikael Males: Mytologi i skaldedikt, skaldedikt i prosa. En synkron analys av mytologiska referenser i medeltida norröna handskrifter .......................... 219 PER-AXEL WIKTORSSON, rec. av The Power of the Book. Medial Approaches to Medieval Nordic Legal Manuscripts, red. Lena Rohrbach ............................................ 225 KIRSTEN WOLF, rev. -
What Did They Sound Like?
Háskóli Íslands Hugvísindasvið Íslensk miðaldafræði What did they sound like? Reconstructing the music of the Viking Age Ritgerð til MA-prófs í íslenskum miðaldafræðum Chihiro Tsukamoto Kt.: 250493-3209 Leiðbeinandi: Þórir Jónsson Hraundal Janúar 2017 Abstract There has been much scholarship over the years regarding Scandinavian culture during the Viking Age (c. 793–1066 CE). However, often missing from these discussions is the study of music. This paper attempts to fill that gap by offering a reconstruction of Viking Age Scandinavian music. Archaeological evidence, literary records, and medieval music theories were used as the basis of this study. Archaeology indicates that Scandinavians played wind, string, and percussion instruments, while later Old Norse literary accounts detail the many circumstances wherein music was performed, and suggest the likely existence of different musical genres. I have consulted Arabic, Greek, and Latin accounts for contemporary sources, as the Scandinavian people did not have a written culture during this time. Marking a departure from typical historical analyses, I have also conducted a cross- cultural comparison of medieval Arabic, Greek, and Western European music theories in order to recognize what Scandinavian music could not have resembled. By combining archaeological, literary, and musical evidence, it is possible to propose a highly educated hypothesis on how Viking Age Scandinavian music may have sounded. Ágrip Mikið hefur verið rætt og ritað í gegnum árin um Skandinavíska menningu á Víkingaöld (um 793–1066 e.Kr.). Hins vegar er tónlist viðfangsefni sem oft virðist vanta í þessar umræður. Þessi ritgerð mun reyna að fylla það skarð með því að leggja fram tilgátu um endurgerð Skandinavískrar tónlistar frá Víkingaöld. -
How Uniform Was the Old Norse Religion?
II. Old Norse Myth and Society HOW UNIFORM WAS THE OLD NORSE RELIGION? Stefan Brink ne often gets the impression from handbooks on Old Norse culture and religion that the pagan religion that was supposed to have been in Oexistence all over pre-Christian Scandinavia and Iceland was rather homogeneous. Due to the lack of written sources, it becomes difficult to say whether the ‘religion’ — or rather mythology, eschatology, and cult practice, which medieval sources refer to as forn siðr (‘ancient custom’) — changed over time. For obvious reasons, it is very difficult to identify a ‘pure’ Old Norse religion, uncorroded by Christianity since Scandinavia did not exist in a cultural vacuum.1 What we read in the handbooks is based almost entirely on Snorri Sturluson’s representation and interpretation in his Edda of the pre-Christian religion of Iceland, together with the ambiguous mythical and eschatological world we find represented in the Poetic Edda and in the filtered form Saxo Grammaticus presents in his Gesta Danorum. This stance is more or less presented without reflection in early scholarship, but the bias of the foundation is more readily acknowledged in more recent works.2 In the textual sources we find a considerable pantheon of gods and goddesses — Þórr, Óðinn, Freyr, Baldr, Loki, Njo3rðr, Týr, Heimdallr, Ullr, Bragi, Freyja, Frigg, Gefjon, Iðunn, et cetera — and euhemerized stories of how the gods acted and were characterized as individuals and as a collective. Since the sources are Old Icelandic (Saxo’s work appears to have been built on the same sources) one might assume that this religious world was purely Old 1 See the discussion in Gro Steinsland, Norrøn religion: Myter, riter, samfunn (Oslo: Pax, 2005). -
University of London Deviant Burials in Viking-Age
UNIVERSITY OF LONDON DEVIANT BURIALS IN VIKING-AGE SCANDINAVIA Ruth Lydia Taylor M. Phil, Institute of Archaeology, University College London UMI Number: U602472 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a complete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. Dissertation Publishing UMI U602472 Published by ProQuest LLC 2014. Copyright in the Dissertation held by the Author. Microform Edition © ProQuest LLC. All rights reserved. This work is protected against unauthorized copying under Title 17, United States Code. ProQuest LLC 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106-1346 ABSTRACT DEVIANT BURIALS IN VIKING-AGE SCANDINAVIA The thesis brings together information yielded from archaeology and other sources to provide an overall picture of the types of burial practices encountered during the Viking-Age in Scandinavia. From this, an attempt is made to establish deviancy. Comparative evidence, such as literary, runic, legal and folkloric evidence will be used critically to shed perspective on burial practices and the artefacts found within the graves. The thesis will mostly cover burials from the Viking Age (late 8th century to the mid- 11th century), but where the comparative evidence dates from other periods, its validity is discussed accordingly. Two types of deviant burial emerged: the criminal and the victim. A third type, which shows distinctive irregularity yet lacks deviancy, is the healer/witch burial. -
The Extent of Indigenous-Norse Contact and Trade Prior to Columbus Donald E
Oglethorpe Journal of Undergraduate Research Volume 6 | Issue 1 Article 3 August 2016 The Extent of Indigenous-Norse Contact and Trade Prior to Columbus Donald E. Warden Oglethorpe University, [email protected] Follow this and additional works at: https://digitalcommons.kennesaw.edu/ojur Part of the Canadian History Commons, European History Commons, Indigenous Studies Commons, Medieval History Commons, Medieval Studies Commons, and the Scandinavian Studies Commons Recommended Citation Warden, Donald E. (2016) "The Extent of Indigenous-Norse Contact and Trade Prior to Columbus," Oglethorpe Journal of Undergraduate Research: Vol. 6 : Iss. 1 , Article 3. Available at: https://digitalcommons.kennesaw.edu/ojur/vol6/iss1/3 This Article is brought to you for free and open access by DigitalCommons@Kennesaw State University. It has been accepted for inclusion in Oglethorpe Journal of Undergraduate Research by an authorized editor of DigitalCommons@Kennesaw State University. For more information, please contact [email protected]. The Extent of Indigenous-Norse Contact and Trade Prior to Columbus Cover Page Footnote I would like to thank my honors thesis committee: Dr. Michael Rulison, Dr. Kathleen Peters, and Dr. Nicholas Maher. I would also like to thank my friends and family who have supported me during my time at Oglethorpe. Moreover, I would like to thank my academic advisor, Dr. Karen Schmeichel, and the Director of the Honors Program, Dr. Sarah Terry. I could not have done any of this without you all. This article is available in Oglethorpe Journal of Undergraduate Research: https://digitalcommons.kennesaw.edu/ojur/vol6/iss1/3 Warden: Indigenous-Norse Contact and Trade Part I: Piecing Together the Puzzle Recent discoveries utilizing satellite technology from Sarah Parcak; archaeological sites from the 1960s, ancient, fantastical Sagas, and centuries of scholars thereafter each paint a picture of Norse-Indigenous contact and relations in North America prior to the Columbian Exchange. -
Early Religious Practice in Norse Greenland
Hugvísindasvið Early Religious Practice in Norse Greenland: th From the Period of Settlement to the 12 Century Ritgerð til M.A.-prófs Andrew Umbrich September 2012 U m b r i c h | 2 Háskóli Íslands Hugvísindasvið Medieval Icelandic Studies Early Religious Practice in Norse Greenland: th From the Period of Settlement to the 12 Century Ritgerð til M.A.-prófs Andrew Umbrich Kt.: 130388-4269 Leiðbeinandi: Gísli Sigurðsson September 2012 U m b r i c h | 3 Table of Contents 1.0 Introduction ........................................................................................................................ 5 1.1 Scholarly Works and Sources Used in This Study ...................................................... 8 1.2 Inherent Problems with This Study: Written Sources and Archaeology .................... 9 1.3 Origin of Greenland Settlers and Greenlandic Law .................................................. 10 2.0 Historiography ................................................................................................................. 12 2.1 Lesley Abrams’ Early Religious Practice in the Greenland Settlement.................... 12 2.2 Jonathan Grove’s The Place of Greenland in Medieval Icelandic Saga Narratives.. 14 2.3 Gísli Sigurðsson’s Greenland in the Sagas of Icelanders: What Did the Writers Know - And How Did They Know It? and The Medieval Icelandic Saga and Oral Tradition: A Discourse on Method....................................................................................... 15 2.4 Conclusion ................................................................................................................ -
Manuscript and E-Text Sources from Northern Europe
Manuscript and e-text sources from northern Europe Anna de Byxe Anna Troy [email protected] Medieval manuscripts from the different Nordic countries are not always as easy to find. This is due to various factors; national borders changing, the destruction of medieval manuscripts, the cost of digitlization and the fact that book production was never at such a high level as on the Continent. But there are some gems and hopefully this presentation will help more people discover them. For more background information about Scandinavian (especially Swe- dish and Icelandic) archives and libraries. I recommend the cara session articles from the University of Arizona [4]. Web URLs go to the English version of a site if such has been found. Collections The Danish Royal Library [7] (Denmark) The largest collection of e-manuscripts in Scandinavia can be found on the website of the Danish Royal Library. The three, pre-16th century sections, are the \Codices Laitini Hauniensis" which contains Latin texts from the 7th until the 16th century, the \Fragmenta Latina Hauniensia" which con- tains 3350 fragments of various texts and the section \Middle Ages and Renaissance" which seems to be everything else. When looking at the manuscripts another window opens and you are met by an introduction on the first page. The photos of the manuscript pages are quite clear and you are able to see the manuscript pages in two different grades of magnification. More decorated versals are provided with a close-up. The manuscripts of Lund University [12] (Sweden) Of its 67 volumes the Manuscript Department of Lund University has to date digitized 64. -
THOR and the GIANT's BRIDE by Riti Kroesen
THOR AND THE GIANT'S BRIDE by Riti Kroesen - Leiden When the first Scandinavian settlers arrived in Iceland, there was one god, whom they loved and worshipped above all others: Thor. The testimony of the Islendinga Spgur is abundantly clear on this point. Though we cannöt deal extensively with it here, these texts are amply supported by other evidence, both direct and indirect, Icelandic as weIl as non-Icelandic. It seems that in the beginning Thor was revered more than the other gods in at least large parts of Scandinavia.1 On the other hand, we have the stories of the two Eddas2, in which Thor generally plays a subordinate part and even cuts a sorry figure; sometimes he seems to be present only as a source of fun for both gods and men due to his silliness and lack of brains. His rashness is apt to cause hirn continual trouble, and his enormous appetite makes everybody shudder. But true - he is still the best fighter of all the gods - and he is the most htmest of them all, one might like to add. In the Eddas, Odin is the most important and in some in- stances the omnipotent god, the father and king of all gods and men. The explanation of this, which has often been given before, is that Odin must have pushed Thor to the background, at least in court-circles. Odin, the old god of war and death, was the protector of both the Danish and Norwegian kings - the latter from the southern part of Norway and like their Danish colleagues 1. -
The Vikings and Beyond
The Vikings and Beyond Program Sancta Anna Moder Christ Swedish, c. 1200 Drømte mig en drøm I nat Danish, c. 1300, arr. Bertelsen & Hamburger Nobilis humilis Orkney Islands, 12th c. Introitus - Gaudeamus Omnes in Domino Mass for St. Olav, 13th c. Lux illuxit laetabunda Mass for St. Olav, 13th c. Predicasti Dei care Mass for St. Olav, 13th c. Ljoset yver landet dagna Predicasti arr. Norsk Koralbok, 19th c. Gläns över sjö och strand Alice Tegnér Heyr, himna smiður Þorkell Sigurbjörnsson Bereden väg för Herran Swedish melody Kesäilta Finnish melody, arr. Selim Palmgren Laululle Yrjö Kilpinen Xavier Conzet, Baritone; Monte Mason, Piano Sydämeni laulu Jean Sibelius Veret tuli mun silmihini Finnish melody, arr. Pekka Kostiainen ~ PAUSE ~ Vægtersang (The Watchman’s Song) Edvard Grieg Ave Maris Stella Edvard Grieg De norske fjelder (The Norwegian Mountains) Edvard Grieg Monte Mason, Piano 1 Wi tro allesammen paa en Gud Mogens Pedersøn Ad te levavi Mogens Pedersøn Store bror aa lille bror Trad. Norwegian, arr. Ludvig Lindeman Liti Kjersti aa Elvekongjen Trad. Norwegian, arr. Ludvig Lindeman Rikeball aa Gudbjörg Trad. Norwegian, arr. Ludvig Lindeman Uti vår hage Hugo Alfvén I Seraillets Have Wilhelm Stenhammar Rolandskvadet Faroese melody, arr. Trio Medieval Pulchra es, amica mea (Northern Lights) Ola Gjeilo Jólakötturinn Ingibjörg Þorbergs, arr. Skarphéðinn Þór Hjartarson 2 NOTES and Translations The historical Viking era might be thought of as having both begun and ended in England: It began in 793 with the sacking of the monastery at Lindisfarne on the northeastern coast of England, and ended with the defeat of Harald Hardrada of Norway, the half-brother of Olav II (St. -
Creating Holy People and Places on the Periphery
Creating Holy People and People Places Holy on theCreating Periphery Creating Holy People and Places on the Periphery A Study of the Emergence of Cults of Native Saints in the Ecclesiastical Provinces of Lund and Uppsala from the Eleventh to the Thirteenth Centuries During the medieval period, the introduction of a new belief system brought profound societal change to Scandinavia. One of the elements of this new religion was the cult of saints. This thesis examines the emergence of new cults of saints native to the region that became the ecclesiastical provinces of Lund and Uppsala in the twelfth century. The study examines theearliest, extant evidence for these cults, in particular that found in liturgical fragments. By analyzing and then comparing the relationship that each native saint’s cult had to the Christianization, the study reveals a mutually beneficial bond between these cults and a newly emerging Christian society. Sara E. EllisSara Nilsson Sara E. Ellis Nilsson Dissertation from the Department of Historical Studies ISBN 978-91-628-9274-6 Creating Holy People and Places on the Periphery Dissertation from the Department of Historical Studies Creating Holy People and Places on the Periphery A Study of the Emergence of Cults of Native Saints in the Ecclesiastical Provinces of Lund and Uppsala from the Eleventh to the Th irteenth Centuries Sara E. Ellis Nilsson med en svensk sammanfattning Avhandling för fi losofi e doktorsexamen i historia Göteborgs universitet, den 20 februari 2015 Institutionen för historiska studier (Department of Historical Studies) ISBN: 978-91-628-9274-6 ISBN: 978-91-628-9275-3 (e-publikation) Distribution: Sara Ellis Nilsson, [email protected] © Sara E. -
Download a Pdf File of This Issue for Free
Issue 63: How the Vikings Took up the Faith Conversion of the Vikings: Did You Know? Fascinating and little-known facts about the Vikings and their times. What's a Viking? To the Franks, they were Northmen or Danes (no matter if they were from Denmark or not). The English called them Danes and heathens. To the Irish, they were pagans. Eastern Europe called them the Rus. But the Norse term is the one that stuck: Vikings. The name probably came from the Norse word vik, meaning "bay" or "creek," or from the Vik area, the body of water now called Skagerrak, which sits between Denmark, Norway, and Sweden. In any case, it probably first referred only to the raiders (víkingr means pirate) and was later applied to Scandinavians as a whole between the time of the Lindesfarne raid (793) and the Battle of Hastings (1066). Thank the gods it's Frigg's day. Though Vikings have a reputation for hit-and-run raiding, Vikings actually settled down and influenced European culture long after the fires of invasion burned out. For example, many English words have roots in Scandinavian speech: take, window, husband, sky, anger, low, scant, loose, ugly, wrong, happy, thrive, ill, die, beer, anchor. … The most acute example is our days of the week. Originally the Romans named days for the seven most important celestial bodies (sun, moon, Mars, Mercury, Jupiter, Venus, and Saturn). The Anglo-Saxons inserted the names of some Norse deities, by which we now name Tuesday through Friday: the war god Tiw (Old English for Tyr), Wodin (Odin), Thor, and fertility goddess Frigg.