Langbart' Und Die Langobarden
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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. -
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. -
HELDEN UND HELDENSAGE Otto Gschwantler Zum 60
PHILOLOGICA GERMANICA 11 HELDEN UND HELDENSAGE Otto Gschwantler zum 60. Geburtstag Herausgegeben von HERMANN REICHERT UND GÜNTER ZIMMERMANN 1990 FASSBAENDER WIEN Inhalt Heinrich BECK, Eddaliedforschung heute: Bemerkungen zur Hel- denlied-Diskussion 1 Helmut BIRKHAN, Der Held, sein Schicksal und sein Glück in einigen keltischen Traditionen des Mittelalters 25 Karl BRUNNER, Ein „Land" den „Nibelungen" 45 Klaus DÜWEL, Das altnordische ,Hildebrandslied' nach Wolfgang LANGE 57 Alfred EBENBAUER, Antelan - Kurze Bemerkungen zu einem Zwer- genkönig 65 Evelyn Scherabon FIRCHOW, Altisländische Textedition amfin de siede: Die Ausgaben des Mödruvallabök (1987) und des Eluci- darius (1989) 75 Peter HALLBERG, Wie wird ein Held in der altisländischen Dichtung genannt? 87 Werner HOFFMANN, Nibelungenromane 113 Heinz KLINGENBERG, Harbarözliöö. Individuelles und überindivi- duelles Erzählen 143 Edith MAROLD, Sagengestalt und Kontext. Die Hildesage in wech- selnden Kontexten 187 Robert NEDOMA, ZU den Frauenfiguren der ,J>iöreks saga af Bern' 211 Teresa PAROLI, The Tears of the Heroes in Germanic Epic Poetry 233 Edgar C. POLOME, Starkaö: Oöinn- or Pörr-Hero 267 Hermann REICHERT, Autor und Erzähler im ,Nibelungenlied'. Seine Mündlichkeit, Schriftlichkeit, Bildung, Trinkgewohnhei- ten und sonstigen Charakteristika 287 Kurt SCHIER, Sammlung, Wiederbelebung und Neudichtung von Heldenballaden auf den Färöern zu Beginn des ^.Jahrhun- derts: historische Voraussetzungen und Konsequenzen . 329 Ute SCHWAB, Einige Gebärden des Todesrituals in der ,Raben- schlacht' 359 Rudolf SIMEK, Ein Saga-Anti-Held. Über die ethischen Vorstellun- gen in der ,Föstbraeöra saga' 395 wElfriede STUTZ f. Über die Einheit und die Einzigartigkeit der ^ Siegfried-Gestalt 411 Norbert VOORWINDEN, Kampfschilderung und Kampfmotivation in mittelalterlicher Dichtung. Zur Verschmelzung zweier Tra- ditionen in der deutschen Heldenepik 431 XII Inhalt Gerd Wolfgang WEBER, „Sem konungr skyldi". -
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. -
Chapter 21 Imagining the Holy Land in the Old Norse World
Mikael Males Chapter 21 Imagining the Holy Land in the Old Norse World In Old Norse literature as elsewhere in the literature of medieval Europe, many im- ages of Jerusalem and the Holy Land are to be found, not mutually exclusive, but rather adding to a range of functions and meanings. In an Icelandic twelfth-century itinerary, we encounter the pious pilgrim, admiring the blood of Christ on the ground where the cross had stood. From twelfth-century Orkney, by contrast, we have runic and poetic evidence of boastful Viking crusaders, belittling the cowards who stayed at home and viewing the concept of the Holy Land through the lens of the world of the sagas. In thirteenth-century Iceland, we find a peculiar version of the Holy Land in a local setting, fully integrated into Icelandic saga style. As late converts on the fringe of the known world, the Nordic peoples were removed in time and space from the events and sites that mattered most to salvation. In the Orcadian and Icelandic material, we see a creative negotiation of both the spatial and temporal distance. This chapter focuses on the attitudes to Jerusalem and the Holy Land found in some Old Norse sources, as well as the strategies used for mak- ing them, as it were, domestic. The first obvious act of domestication lies in the name Jerusalem itself, which in Old Norse was called Jórsalir. This is apparently the result of a reanalysis of the name, and it is likely that the name meant something like “royal halls” or “the city of the king” at the time of imposition. -
Representations of Christ in Christian Skaldic Poetry Ruth Elizabeth
1 Representations of Christ in Christian Skaldic Poetry Ruth Elizabeth Cheadle UCL PhD 2 I, Ruth Elizabeth Cheadle, confirm that the work presented in this thesis is my own. Where information has been derived from other sources, I confirm that this has been indicated in the thesis. 3 Abstract This thesis aims to demonstrate that, through use of literary genre, vocabulary, and emphasis of detail, the authors of Christian skaldic verse in the twelfth to fifteenth centuries continually reshaped a specific set of representations for Christ to suit each poem’s individual purpose, its audience, and the literary tastes of the periods in which they were written. In order to show how Christ’s portrayal changes over time and according to each poem’s overarching purpose, I have selected the following five Christian skaldic poems and made each the focus of a chapter: Einarr Skúlason’s Geisli, Gamli kanóki’s Harmsól, and the anonymously-composed poems Leiðarvísan, Líknarbraut, and Lilja. Within each chapter I provide an overview of the poem, selecting stanzas that highlight features of Christ that are prevalent or striking in some way, and analyse how these representations not only influence the poem itself, but also shape perceptions of Christ’s relationship with humanity. Each chapter leads to an overall consideration both of the image of Christ as this has been represented, and of the degree to which this has been influenced by biblical and patristic writings, Old Norse literature and culture, or by a combination of these elements. In the concluding chapter I identify the prevailing representations of Christ throughout these five poems, dividing these characterisations into five categories: Christ as Warrior Chieftain, as Healer and Abundant Nourisher, as Legal Authority, as Beguiler, and as Light. -
PUBLICATIONS (MAY 2021) Monographs Articles in Journals
PUBLICATIONS (MAY 2021) Monographs 1. (with Klaus Düwel und Robert Nedoma) Die Südgermanischen Runeninschriften. Vol. I–II. Ergänzungsbände zum Reallexikon der Germanischen Altertumskunde, Vol. 119 (Berlin, Boston 2020). 2. Die Bildsteine Gotlands – Probleme und neue Wege ihrer Dokumentation, Lesung und Deutung. Vol. I–II. Studia archaeologiae medii aevi 3 (Friedberg 2019). 3. Vierbeinerdarstellungen auf schwedischen Runensteinen. Studien zur nordgermanischen Fesselungsikonografie. Ergänzungsband zum Reallexikon der Germanischen Altertumskunde 72 (Berlin, New York 2011). 4. Zur Deutung anthropomorpher und theriomorpher Bilddarstellungen auf den spätwikingerzeitlichen Runensteinen Schwedens. Wiener Studien zur Skandinavistik 16 (Wien 2006). Articles in journals and book chapters 5. (with Anne Pedersen) Late Viking Age Dragon Slayers – two unusual Urnes style brooches from Sjælland, Denmark. Medieval Archaeology (in print). 6. (with Matthias Toplak) Gotländische Bildsteine in Kirchen. Ein Beitrag zur Spolienforschung und mittelalterlichen Mentalitätsgeschichte. Festschrift (in print). 7. The spear of death in the iconography of the Gotland picture stones. New considerations based on digital imaging techniques. In: Pawel Szczepanik (ed.), Pre- Christian Beliefs of Central and Northern Europe. Interdisciplinary Investigations. The Archaeology of Northern Europe, Brepols (in print). 8. (with Mike Fergusson) A digital edition of the gotlandic picture stones. In: Babette Ludowici et al. (ed.), New Narratives for the First Millennium? Alte und neue Perspektiven der archäologischen Forschung zum 1. Jahrtausend. Neue Studien zur Sachsenforschung (in print). 9. Þórr och Midgårdsormen på bildstenen Ardre VIII – en omvärdering. In: Wilhelm Heizmann / Jan van Nahl (ed.), Gedenschrift Heinrich Beck. Ergänzungsbände zum Reallexikon der Germanischen Altertumskunde (in print). 10. Verborgene Figuren auf gotländischen Bildsteinen und die Frage nach ihren Rezipienten”. In: Michaela Helmbrecht et al. -
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). -
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. -
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. -
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. -
Old Norse Myths, Literature and Society
Old Norse Myths, Literature and Society Proceedings of the 11th International Saga Conference 2-7 July 2000, University of Sydney Edited by Geraldine Barnes and Margaret Clunies Ross Centre for Medieval Studies, University of Sydney Sydney, Australia July 2000 © 2000, Contributors 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 the publisher. ISBN 1-86487-3167 Contents David Ashurst 1 Journey to the Antipodes. Cosmological and Mythological Themes in Alexanders Saga Sverre Bagge 14 Rigsflúla and Viking Age Society Richard N. Bailey 15 Scandinavian Myth on Viking-period Stone Sculpture in England Simonetta Battista 24 Interpretations of the Roman Pantheon in the Old Norse Hagiographic Sagas Mai Elisabeth Berg 35 Myth or Poetry, a Brief Discussion of Some Motives in the Elder Edda Claudia Bornholdt 44 The Bridal-Quest Narratives in fii›reks saga and the German Waltharius Poem as an Extension of the Rhenish Bridal-Quest Tradition Trine Buhl 53 Reflections on the use of narrative form in Hrafnkels saga Freysgo›a Phil Cardew 54 Hamhleypur in fiorskfir›inga saga: a post-classical ironisation of myth? Martin Chase 65 The Ragnarƒk Within: Grundtvig, Jung, and the Subjective Interpretation of Myth Carol Clover 74 Saga facts Einar G. Pétursson 75 Brynjólfur biskup Sveinsson, forn átrúna›ur og Eddurnar Alison Finlay 85 Pouring Ó›inn’s Mead: An Antiquarian Theme? Elena Gurevich 100 Skaldic Praise Poetry and Macrologia: some observations on Óláfr fiór›arson’s use of his sources Jan Ragnar Hagland 109 Gerhard Schøning and Saga Literature Anna Mette Hansen 118 The Icelandic Lucidarius, Traditional and New Philology Lotte Hedeager 126 Skandinavisk dyreornamentik: Symbolsk repræsentation af en før-kristen kosmologi Frands Herschend 142 Ship grave hall passage – the Oseberg monument as compound meaning K.