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Jürg Glauser, Textüberlieferung Und Textbegriff Im Spätmittel­ Alterlichen Norden: Das Beispiel Der Riddarasögur

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Jürg Glauser, Textüberlieferung Und Textbegriff Im Spätmittel­ Alterlichen Norden: Das Beispiel Der Riddarasögur Arkiv för nordisk filologi Utgivet genom Göran Hallberg och Christer Platzack under medverkan av Lars-Erik Edlund Lennart Elmevik Britta Olrik Frederiksen Eyvind Fjeld Halvorsen Poul Lindegård Hjorth Ann-Marie Ivars Ernst Håkon Jahr Mirja Saari 113 * 1 9 9 8 Lund University Press Utgivet med understöd av Nordiska publiceringsnämnden för humanistiska tidskrifter Axel Kocks fond för nordisk filologi Art nr 20546 ISSN 0066-7668 ISBN 91-7966-543-8 Satt med Berling Antikva av Rätt Satt Hård & Lagman HB, Bjärka Säby Tryckt av Berlings, Arlöv 1998 Innehåll Andrew Breeze, An Irish etymology for kjafal ‘hooded cloak’ in Þorfinns Saga ................................................................................................ 5 Jürg Glauser, Textüberlieferung und Textbegriff im spätmittel­ alterlichen Norden: Das Beispiel der Riddarasögur ...................... 7 Lotte Motz (f), The Great Goddess of the north ................................. 29 Herbert Edlis, Anna Motz, Rudolf Simek, Lotte Motz t- August 16th 1922 - December 24th 1997............................................................ 58 Herbert Edlis & Rudolf Simek, Lotte Motz: A Personal Bibliog­ raphy ................................................................................................................. 61 Peter Richardson, “Vera varð ek nökkur”: The reader, the women, and the berserks in Grettir's saga ......................................................... 65 Julia Zemack, Vorläufer und Vollender. Olaf Tryggvason und Olaf der Heilige im Geschichtsdenken des Oddr Snorrason m u n k r................................................................................................................ 77 Kristian Emil Kristoffersen, Forholdet mellom tematiske roller og syntaktiske funksjonar i norrønt, jamført med tysk og islandsk 97 Bengt Sigurd, Analyzing Runic Swedish by a computerized gram­ mar ..................................................................................................................... 151 Lars Wollin, Mognande lagspråk. Stilskikt i Kristoffers landslag .... 175 Sven Benson, Poul Lindegård Hjort t ........................................................ 199 Erik Andersson, Göran Hallberg, Bengt Pamp, Christer Platzack och Barbro Söderberg, Litteraturkrönika 1997 ................................. 201 Författarna ........................................................................................................... 243 Meddelande ........................................................................................................ 244 ANDREW BREEZE An Irish etymology for kjafal ‘hooded cloak’ in Þorftnns Saga The account of the discovery of America in Þorfinns Saga Karbefnis, sometimes called the Saga of Eric the Red, is found in the fourteenth- century Hauksbók and another, fifteenth-century manuscript (respec­ tively Copenhagen, University Library, MSS 371, 544, and 675; and MS 557).1 It describes how a Scottish man and woman, called Haki and Hekja, who had been given to Leifr Eiriksson by Óláfr Tryggvason, are taken on the voyage. They can run very fast and return with grapes and wheat when sent to explore. Haki and Hekja wore a garment described as follows. “Þau váru svá búin at þau hçfôu þat klæði er þau kçlluôu kjafal; þat var svá gçrt at hçttrinn var á upp, ok opit at hliöum ok engar ermar á, ok knept á milli fóta. Helt þar saman knappr ok nezla, en ber váru þau annars staðar.”2 (‘They were dressed in the garment they called akjafal; it was made with a hood at the top, and was open at the sides and without sleeves, but fastened between the legs with a toggle and loop; they wore nothing on the rest of the body.’) Gordon notes kjafal of Hauksbók appears as bjafal in AM 577. He comments that both may be corrupt, and that Gaelic cabhail ‘the body o f a shirt’ and gioball ‘garment’ have been compared, but that direct connection with either is difficult.3 It is not difficult to eliminate cabhail and giobal here. The first of these means ‘trunk, torso; frame (of a structure, vessel); body (of gar­ ment), bodice’. Poorly attested in early texts, it can be ruled out as the 1 H. M. Chadwick and Nora Chadwick, The Growth of Literature: The Ancient Lit­ eratures o f Europe (Cambridge, 1932), 536; E. V. Gordon, An Introduction to Old Norse, 2nd edn (Oxford, 1957), lxvii, 39. 2 Gordon, 48-9; cf. Gwyn Jones, El primer descubrimiento de America (Barcelona, 1965), 240, 252. 3 Gordon, 215. 6 Andrew Breeze source o f kjafal on semantic grounds.4 G iobal ‘rag, clout’ is also un­ suitable as regards meaning, and is in any case hardly attested before the seventeenth century, when it figures in the Irish Protestant Bible (of the swaddling of the Infant Jesus), and the Catholic devotional tex t Parrthas an Anma (‘Paradise of the Soul’), published at Louvain in 1645.5 It seems better to take Gordon at his word on the corruption of kjafal (still more bjafat). There are strong reasons for deriving kjafal from early Irish cochatt ‘cowl, hood, hooded cloak’. Deriving from Latin cucullus, this is well attested at all periods of Irish.6 The tenth- century scriptural poem Saltair na Rann refers to the cochall o f the priest Aaron.7 The heroic tale “The Destruction of Da Derga's Hostel" in the twelfth-century Book of the Dun Cow describes how Da Derga's warriors wore “short cloaks (gerrchochaill) to their b uttocks”.8 In modern Irish, cochall means ‘hood; mantle; pod; landing net; muffler’, etc., while cochall gaoithe is a ‘windsock’.9 There are three reasons for taking kjafal as a corruption of Middle Irish cochall. The words are tolerably close, the Norse labial fricative [f] presumably being substituted for the Irish unvoiced velar fricative [x], since in Norse of this period [x] no longer existed except inter­ nally before s or t, or at the beginning of words.10 Second, cochall is a common word, which might easily be come across. Third, the descrip­ tion of the kjafal as having a hood, but going down to leg-height, cor­ responds to descriptions of the cochall (it will be seen that Haki and Hekja's cochall was longer than the “short" ones worn by Da Derga's men, which went down just to their buttocks). If this explanation is correct, we solve a crux in an important Old Norse text, as well as revealing some rare evidence for the clothing of ordinary Scottish people a thousand years ago.11 4 Fochnr Gaeilge-Béarla, ed. Niall Ó Dónaill (Baile Átha Cliath, 1977), 165. 5 Dictionary of the Irish Language (Dublin. 1913-76) . s.v.gibai. Ó Dónaill, 632. 6 Dictionary, s.v. cochall; Joseph Vendryes, Lexique étymologique de l'irlandais ancien: Lettre C (Paris, 1987), 138. 7 Saltair na Rann, ed. W hitley Stokes (Oxford, 1883), 65. 8 Togail Bruidne D a Derga, ed. Eleanor K nott (Dublin, 1936), 16; cf. Ancient Irish Tales, ed. T. P. Cross and C. H. Slover, 2nd edn (Dublin, 1969), 107. 9 Ó Dónaill, 259. 10 Gordon, 269, 279. 11 On the subject of Celtic dress, cf. H. F. McClintock, Old Irish and Highland Dress (Dundalk, 1950); K. H. Jackson, The Oldest Irish Tradition: A Window on the Iron Age (Cambridge, 1964), 15, and his The Gododdin: The Oldest Scottish Poem (Edinburgh, 1969), 32 n. 1, 33-4; A. A. M. Duncan, Scotland: The Making of the Kingdom (Edin­ burgh, 1975), 127.1 thank Professor Desmond Slay of Aberystwyth for advice on kjafal. JÜRG GLAUSER Textüberlieferung und Textbegriff im spätmittelalterlichen Norden: Das Beispiel der Riddarasögur i. ‘Nachklassik’ in der Sagaliteratur Ausgangspunkt der folgenden Überlegungen zur Textüberlieferung und zum Textverständnis im spätmittelalterlichen Norden bilden zwei vor einigen Jahren erschienene Beiträge von Vertretern der jüngeren isländischen Literaturwissenschaft. Auf diese Weise soll gleich von Be­ ginn weg deutlich gemacht werden, daß es sich bei der vorhegenden Arbeit hauptsächlich um eine Auseinandersetzung mit einer beste­ henden Forschungstradition handelt.1 1 Der vorliegende Beitrag geht auf ein Paper zurück, das an der „10th International Saga Conference“, 3.-9.8.1997, in Trondheim, gehalten wurde. Die auf die mündliche Form ausgerichtete Thesenhaftigkeit der Argumentation wurde hier im wesentlichen beibehalten. Einzelne Teile waren zuvor an der Universität München („5. Münchener Arbeitsgespräch. ‘Übersetzung — Adaption — Rezeption: Zur Aufnahme fremder Stoffe, Formen und Ideen ins Altnordische und ihr Weiterwirken’“, 23.-25.2.1995), Stanford University („Stanford Colloquium on the Skald Sagas", 2.-4.5.1995), Harvard University (Gastvortrag, 8.5.1995) sowie an der Universität Zürich („1. Workshop des Forschungsprojekts ‘Transmission/Textüberlieferung’“, 9.11.1996) vorgestellt worden. Für die Möglichkeiten, in diesen unterschiedlichen Zusammenhängen die hier zusam­ mengefaßten Überlegungen kontrovers bzw. zustimmend zu diskutieren, danke ich insbesondere Theodore M. Andersson, Ole Bruhn, Margaret Clunies Ross, Helle Degn- bol, Matthew J. Driscoll, Joseph Harris, Odd Einar Haugen, Jónas Kristjánsson, Susanne Kramarz-Bein, Lars Lönnroth, Preben Meulengracht Sørensen, Stephen A. Mitchell, Barbara Sabel, Kurt Schier, Vésteinn Ólason, Stefanie Würth. Drei Keltologie-Kolloquien des Projekts A 5 („Die Táirt Bó Cuailnge in der Neuzeit zwischen Mündlichkeit und Schriftlichkeit") des Freiburger Sonderforschungsbereichs 321 („Übergänge und Spannungsfelder zwischen Mündlichkeit und Schriftlichkeit“) boten zwischen 1992 und 1996 willkommene Gelegenheit, Fragen, die sich in Verbin­ dung mit „Text und Textualität, Medialität und Zeittiefe“, mit „(Re)Oralisierung", also in ganz zentraler Weise mit den vielfältigen Aspekten
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