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The Grettis Saga Through Time and Space: an Exploration of Topics in Old Norse Sagas
Academic Journal 157 of Modern Kornelia Lasota Philology University of Silesia in Katowice ISSN 2353–3218 The Grettis Saga through Time and Space: An Vol. 10 (2020) s. 157–162 Exploration of Topics in Old Norse Sagas. Abstract The paper provides a brief summary of the Old NorseGrettis Saga and examines it in terms of research aspects outside of the field of literary studies. It highlights the historical, cultural, social, and religious contexts of the work, giving explanation as to where indications of them can be found in the saga. At the same time it tries to explain some of the more obscure aspects, such as the supernatural elements, in order to give clarity to the method of interpretation. Vital information on the grouping of Old Norse sagas, as well as the importance of ancestry in the texts, are provided and elaborated. Definitions of key terms essential to understand the source material are provided and kept on a level clear to a reader not fluent in the topic. Categorizations of the mentioned saga genre are also provided, with the hope to spark interest in the vast variety of motifs and key aspects of the Old Norse sagas. Further suggestions for research outside of the field are presented; however, they are not taken up completely. The paper shows the Old Norse sagas as potent, yet often overlooked, literary works worthy of attention as possible research material in the field of humanities. Keywords: Old Norse saga, Grettis Saga, literature, medieval studies, sagas of the Icelanders The aim of the following paper is to present the Old NorseGrettis Saga highlighting some of the many aspects in which the text can be useful in research, even outside of purely literary theses. -
The Role of the Dead in Medieval Iceland: a Case Study of Eyrbyggja Saga1
CM 2011 ombrukket7_CM 22.03.12 12:50 Side 23 The Role of the Dead in Medieval Iceland: A Case Study of Eyrbyggja saga1 kIRSI kANERVA The article concerns the ghost story of Eyrbyggja saga, the so-called ‘wonders of fróðá’ (fróðárundr), and examines the symbolic meanings of this episode as they were interpreted in medieval Iceland. The analysis presupposes that, although the restless dead could be understood as ‘real’ by medieval readers and as part of their social reality, the heterogenic nature of the audience and the learning of the writers of the sagas made possible various interpretations of the ghost-scene, both literal and symbolic. It is argued that the living dead in Eyrbyggja saga act as agents of order, whose restlessness is connected to past deeds of those still living that have caused social disequilibrium. In fróðárundr these actions involve expressions of disapproved sexuality and birth of offspring with indeterminate social status. for the ghost-banisher the hauntings represent an opportunity to improve his own indeterminate status. In this article I intend to discuss the role of the malevolent restless dead in medieval Iceland by making a case study of the so-called wonders of fróðá, the Fróðárundr episode in Eyrbyggja saga. In general, for the living such creatures seem to be a source of various forms of malice and fear. They can make people lose their minds, become ill or even die. Their strength often exceeds that of the living, but it is not limitless, and is always ultimately challenged and conquered by the hero, who with great strength and skill banishes the monster for good. -
Speech Acts and Violence in the Sagas*
FREDERIC AMORY Speech Acts and Violence in the Sagas* “Tunga er hçfuôs bani” (“The tongue is the death of the head”) Old Icelandic proverb The American sociolinguist William Labov, who has been collecting and studying anecdotal narratives of street life among gangs of black youths in Harlem and the Philadelphia slums, also published a short paper (Labov, 1981) on the interaction of verbal behavior and violence in the experiences of white informants of his from other areas. As I have pointed out once before (Amory, 1980), but without denting the surface of Old Norse narrato- logy,1 both the materials and the methods of Labov are highly relevant to the Icelandic sagas and their folk narratives. In this paper Labov has addressed himself to the very contemporary social problem of “senseless violence” in American life, in the hopes of pinning down wherever he can some of the verbal clues to its psychological causes in the story-telling of his white informants - above all, in any of the spoken words between them and their assailants that might have led to blows. Such an approach to violent actions through narrative and dialogue would miss of its mark were the words that led to blows not “loaded”, i.e., possessed of the social or psychological force to make certain things happen under appropriate conditions. Words that “do things” this way are in the category of speech acts,2 and Labov’s paper draws * This paper, of which a lecture version was read to various university audiences in Scandinavia, Germany, and Switzerland during the first three months of 1989, has benefited by many comments and criticisms from fellow Scandinavianists such as John Lindow, Robert Cook, Anne Heinrichs, Donald Tuckwiller, John E. -
History Or Fiction? Truth-Claims and Defensive Narrators in Icelandic Romance-Sagas
History or fiction? Truth-claims and defensive narrators in Icelandic romance-sagas RALPH O’CONNOR University of Aberdeen Straining the bounds of credibility was an activity in which many mediaeval Icelandic saga-authors indulged. In §25 of Göngu-Hrólfs saga, the hero Hrólfr Sturlaugsson wakes up from an enchanted sleep in the back of beyond to find both his feet missing. Somehow he manages to scramble up onto his horse and find his way back to civilisation – in fact, to the very castle where his feet have been secretly preserved by his bride-to-be. Also staying in that castle is a dwarf who happens to be the best healer in the North.1 Hann mælti: ‘… skaltu nú leggjast niðr við eldinn ok baka stúfana.’ Hrólfr gerði svâ; smurði hann þá smyrslunum í sárin, ok setti við fætrna, ok batt við spelkur, ok lèt Hrólf svâ liggja þrjár nætr. Leysti þá af umbönd, ok bað Hrólf upp standa ok reyna sik. Hrólfr gerði svâ; voru honum fætrnir þá svâ hægir ok mjúkir, sem hann hefði á þeim aldri sár verit. ‘He said, … “Now you must lie down by the fire and warm the stumps”. ‘Hrólfr did so. Then he [the dwarf] applied the ointment to the wounds, placed the feet against them, bound them with splints and made Hrólfr lie like that for three nights. Then he removed the bandages and told Hrólfr to stand up and test his strength. Hrólfr did so; his feet were then as efficient and nimble as if they had never been damaged.’2 This is rather hard to believe – but our scepticism has been anticipated by the saga-author. -
Icelandic Folklore
i ICELANDIC FOLKLORE AND THE CULTURAL MEMORY OF RELIGIOUS CHANGE ii BORDERLINES approaches,Borderlines methodologies,welcomes monographs or theories and from edited the socialcollections sciences, that, health while studies, firmly androoted the in late antique, medieval, and early modern periods, are “edgy” and may introduce sciences. Typically, volumes are theoretically aware whilst introducing novel approaches to topics of key interest to scholars of the pre-modern past. iii ICELANDIC FOLKLORE AND THE CULTURAL MEMORY OF RELIGIOUS CHANGE by ERIC SHANE BRYAN iv We have all forgotten our names. — G. K. Chesterton Commons licence CC-BY-NC-ND 4.0. This work is licensed under Creative British Library Cataloguing in Publication Data A catalogue record for this book is available from the British Library. © 2021, Arc Humanities Press, Leeds The author asserts their moral right to be identi�ied as the author of this work. Permission to use brief excerpts from this work in scholarly and educational works is hereby granted determinedprovided that to thebe “fair source use” is under acknowledged. Section 107 Any of theuse U.S.of material Copyright in Act this September work that 2010 is an Page exception 2 or that or limitation covered by Article 5 of the European Union’s Copyright Directive (2001/ 29/ EC) or would be 94– 553) does not require the Publisher’s permission. satis�ies the conditions speci�ied in Section 108 of the U.S. Copyright Act (17 USC §108, as revised by P.L. ISBN (HB): 9781641893756 ISBN (PB): 9781641894654 eISBN (PDF): 9781641893763 www.arc- humanities.org print-on-demand technology. -
Individuals, Communities, and Peacemaking in the Íslendingasögur
(Not) Everything Ends in Tears: Individuals, Communities, and Peacemaking in the Íslendingasögur by Kyle Hughes, B.A., M.Phil PhD Diss. School of English Trinity College Dublin Supervisor: Dr. Helen Conrad O'Briain Submitted to Trinity College Dublin, the University of Dublin March 2017 Declaration I declare that this thesis has not been submitted as an exercise for a degree at this or any other university and it is entirely my own work. I agree to deposit this thesis in the University’s open access institutional repository or allow the Library to do so on my behalf, subject to Irish Copyright Legislation and Trinity College Library conditions of use and acknowledgement. Name_____________________________________________ Date_____________________________________________ i Summary The íslendingasögur, or Icelandic family sagas, represent a deeply introspective cultural endeavour, the exploration of a nation of strong-willed, independent, and occasionally destructive men and women as they attempted to navigate their complex society in the face of uncertainty and hardship. In a society initially devoid of central authority, the Commonwealth's ability to not only survive, but adapt over nearly four centuries, fascinated the sagamen and their audiences as much as it fascinates scholars and readers today. Focused on feud, its utility in preserving overall order balanced against its destructive potential, the íslendingasögur raise and explore difficult questions regarding the relationship between individual and community, and of power and compromise. This study begins by considering the realities of law and arbitration within the independent Commonwealth, in the context of the intense competitive pressure among goðar and large farmers both during the Commonwealth period and in the early days of Norwegian rule. -
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Dan Laurin THE EVERLASTING DEAD: SIMILARITIES BETWEEN THE HOLY SAINT AND THE HORRIFYING DRAUGR OS MORTOS ETERNOS: SEMELHANÇAS ENTRE O SANTO SAGRADO E O HORRIFICANTE DRAUGR Dan Laurin1 Abstract: The purpose of this article will be to examine the lives of different Icelandic and Continental Scandinavian saints in biskupasögur and compare them to the uniquely Icelandic revenant known as a draugr found mainly—but not limited to—the Íslendingasögur category. The morphology of the saint and the draugr will be analysed through the scope of the physical, behavioural, and supernatural motifs apparent in each literary figure. This approach will be useful to better understand a comparison between how each figure reconciles the concept of death and the afterlife, as well as their liminal grasp of corporeality which displays their similarity. Keywords: Icelandic sagas; Supernatural; Medieval literature; Draugr. Resumo: O objetivo deste artigo será examinar as vidas de diferentes santos escandinavos islandeses e continentais nas biskupasögur e compará-las ao morto-vivo exclusivamente islandês conhecido como draugr encontrado principalmente - mas não limitado na - categoria Íslendingasögur. A morfologia do santo e do draugr será analisada através do alcance dos motivos físicos, comportamentais e sobrenaturais aparentes em cada figura literária. Essa abordagem será útil para entender melhor uma comparação entre como cada figura concilia o conceito de morte e vida após a morte, bem como sua compreensão liminar da corporeidade que mostra sua semelhança. Palavras-chave: Sagas islandesas; Sobrenatural; Literatura medieval; Draugr. 1 Dan Laurin is a recent Medieval Master of Studies graduate from the University of Oxford, after having earned his Bachelor of Studies from the University of Berkeley, California. -
The Proverbial Heart of Hrafnkels Saga Freysgoða: “Mér Þykkir Þar Heimskum Manni at Duga, Sem Þú Ert.”
The Proverbial Heart of Hrafnkels saga Freysgoða: “Mér þykkir þar heimskum manni at duga, sem þú ert.” RICHARD L. HARRIS ABSTRACT: This essay considers the thematic force of a proverbial allusion in Hrafnkels saga when the political dilettante Sámr Bjarnason reluctantly agrees to help his uncle Þorbjǫrn seek redress for the killing of his son by Hrafnkell Freysgoði. “Mér þykkir þar heimskum manni at duga, sem þú ert” [I want you to know that in my opinion I am helping a fool in helping you], he comments, alluding to the traditional proverb Illt er heimskum lið at veita [It’s bad to give help to the foolish] setting one theme of this short but complex and much studied narrative. Examination of the story suggests that nearly all of its characters behave with varying degrees of foolishness. Further, it can be seen that Sámr’s foolishness dictates his fall after defeating Hrafnkell in legal proceedings and that, conversely, Hrafnkell’s rehabilitation is the result of correcting that unwise social behaviour which led to his initial defeat. RÉSUMÉ: Cet article examine la force thématique derrière une phrase proverbiale trouvée dans l’œuvre Hrafnkels saga. Lorsqu’un dilettante politique, Sámr Bjarnason, accepte à contrecoeur d’aider son oncle, Þorbjǫrn, à obtenir réparation pour le meurtre de son fils aux mains de Hrafnkell Freysgoði, il déclare, « Mér þykkir þar heimskum manni at duga, sem þú ert » [je veux que vous sachiez que, selon moi, j’aide un abruti en vous aidant]. Son commentaire fait allusion au proverbe traditionnel, Illt er heimskum lið at veita [il est mal d’offrir de l’aide à un sot]. -
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. -
REVIEWS Chieftains and Power In
REVIEWS as many as 50-60 chieftencies. Jon Vidar Sigurdsson After that their number started decreasing, and by 1118 there Chieftains and Power in the were no more than c. 30 left. Icelandic Commonwealth "There was a similar reduction in numbers in the period from 1118 Translated by Jean Lundskrer to 1220, when about 20 Nielsen disappeared" (p. 64). So early in the thirteenth century there were Odense University Press, Odense, only nine or ten chieftains in the 1999, pp. 215 entIre country controlling as many 'domains', instead of the thirty-six chieftencies back in The book under review is a 930. The original power system translation of a Ph. D. thesis from had in fact collapsed. the University of Bergen, and JSV's account of this betrays its ongins in a number of development is partly based on ways. Like so many other theses conjecture, but on the whole it is of its kind it is brimming with lucid and well-argued. My enthusiasm for its subject and principal criticism of his book is devoid of the cynicism we often abouthis treatment of the Sagas of find in the works of older Icelanders, which tell us much scholars. On the other hand, the more about the goaar and ideas author's (hereafter referred to as relating to them than his book JVS) perception of early Icelandic serves to indicate. Vatnsdrela saga literature is somewhat vague at which has seen called hofOingja times. skuggsjd "a mirror for chieftains" The essential Eurpose of the presents porsteinn Ingimundarson book is to is descnbe the nature and evolution of political power as an ideal gooi: he is moderate, in Iceland, in particular the fair-minded, patient, shrewd, system of gOOar (sg. -
Our Norwegian Friend: the Role of Kings in the Family Sagas
ÁRMANN JAKOBSSON Our Norwegian Friend: The Role of Kings in the Family Sagas l. Kings and courtiers The Icelandic Family Sagas taka place in Iceland and concern themselves primarily with the fortunes of prominent Icelandic families.1 Iceland had no king and foreign kings appear only as secondary figures in most Icelandic family sagas, although this varies from saga to saga. There was a tradition of young noble Icelanders entering the service of kings, often as court poets. In fact, the earliest Icelandic literature, the scaldic court poetry (dróttkvœdi), was a part of the service to foreign kings. Most of the prominent court poets of Norwegian kings were Icelanders from the late tenth century onwards, and later they became royal biographers as well. The Icelandic Family Sagas had a precursor in the Kings’ Sagas (see Jónas Kristjánsson 1977, 1990), which originated in the 12th century. While the first Kings’ Sagas probably were dry and factual, in the early 13th century this had changed. The 1220’s saw the emergence of Morkin- skinna, Fagrskinna, and Heimskringla, three voluminous sagas in which the narrative art of the genre reached its peak, amplifying the dry facts of the dates and main exploits of each king with anecdotes and detailed depictions of the main characters. This new vitality in saga composition coincided with the emergence of new saga genres, not only the Family Sagas but the translated romances as well and perhaps also the Legend ary Sagas (fomaldarsögur ). A new feature of the invigorated Kings' Saga genre was a focus on the king’s subjects. -
Euriskodata Rare Book Series
*0€.ofz^ bu^("6 ^X^*^ be-cM/ivi-titcr o SCANDINAVIAN RELATIONS WITH IRELAND DURING THE VIKING PERIOD SCANDINAVIAN RELATIONS WITH IRELAND DURING THE VIKING PERIOD BY A. WALSH *• Ut*'\^^ BOSTON COTXKGli CHESTNUT HILL, MASS. DUBLIN THE TALBOT PRESS LIMITED LONDON T. FISHER UNWIN UMITHD 1922 151^147 PREFACE This short study was written duritjg my tenure of a Travelling StudentsHp from the National University of Ireland, and in March, 1920, was accepted for the Research Degree Certificate of Cambridge University. A glance at the bibliography shows that comparatively little has been written in English on this interesting period of our history. On the other hand modem Scandinavian scholars—Alexander Bugge, Marstrander, and Vogt—have thrown a good deal of Hght on the subject, but unfortunately very few of their books have been translated into English. The present dissertation is based principally upon the Old and Middle Irish annals and chronicles and the Icelandic sagas ; reference has also been made to the work of Scandinavian, EngUsh and Irish scholars on the subject. I should Hke to acknowledge my debt to Professor Chadwick, who directed my work : those who have had the privilege of working under him will readily understand how much is due to his encouragement and stimulating criticism. I wish also to express my thanks to my friends, Miss N. Kershaw and Mr. E. J. Thomas, for many kindnesses while the book was in preparation ; to Miss Eleanor Hull and Professor O'Maille, University College, Galway, for the loan of books ; and to the Librarian and staff of Cambridge University Library, the National Library, Dublin, and T.C.D.