By Rory McTurk
This significant survey of outdated Norse-Icelandic literature and tradition demonstrates the outstanding continuity of Icelandic language and tradition from medieval to trendy instances.
- Comprises 29 chapters written by means of major students within the box
- Reflects present debates between outdated Norse-Icelandic students
- Pays recognition to formerly ignored components of research, similar to the sagas of Icelandic bishops and the fable sagas
- Looks on the methods outdated Norse-Icelandic literature is utilized by smooth writers, artists and movie administrators, either inside of and outdoors Scandinavia
- Sets previous Norse-Icelandic language and literature in its wider cultural context
Chapter 1 Archaeology of economic system and Society (pages 7–26): Orri Vesteinsson
Chapter 2 Christian Biography (pages 27–42): Margaret Cormack
Chapter three Christian Poetry (pages 43–63): Katrina Attwood
Chapter four Continuity? The Icelandic Sagas in Post?Medieval occasions (pages 64–81): Jon Karl Helgason
Chapter five Eddic Poetry (pages 82–100): Terry Gunnell
Chapter 6 family members Sagas (pages 101–118): Vesteinn Olason
Chapter 7 Geography and trip (pages 119–135): Judith Jesch
Chapter eight old heritage: Iceland 870–1400 (pages 136–154): Helgi Porlaksson
Chapter nine Historiography and Pseudo?History (pages 155–172): Stefanie Wurth
Chapter 10 Language (pages 173–189): Michael Barnes
Chapter eleven past due Prose Fiction (lygisogur) (pages 190–204): Matthew Driscoll
Chapter 12 past due Secular Poetry (pages 205–222): Shaun Hughes
Chapter thirteen legislation (pages 223–244): Gudmund Sandvik and Jon Vi?ar Sigur?sson
Chapter 14 Manuscripts and Palaeography (pages 245–264): Gu?var?ur Mar Gunnlaugsson
Chapter 15 Metre and Metric (pages 265–284): Russell Poole
Chapter sixteen Orality and Literacy within the Sagas of Icelanders (pages 285–301): Gisli Sigur?sson
Chapter 17 Pagan delusion and faith (pages 302–319): Peter Orton
Chapter 18 The Post?Medieval Reception of previous Norse and outdated Icelandic Literature (pages 320–337): Andrew Wawn
Chapter 19 Prose of Christian guide (pages 338–353): Svanhildur Oskarsdottir
Chapter 20 Rhetoric and magnificence (pages 354–371): Porir Oskarsson
Chapter 21 Romance (Translated riddarasogur) (pages 372–387): Jurg Glauser
Chapter 22 Royal Biography (pages 388–402): Armann Jakobsson
Chapter 23 Runes (pages 403–426): Patrik Larsson
Chapter 24 Sagas of latest heritage (Sturlunga saga): Texts and examine (pages 427–446): Ulfar Bragason
Chapter 25 Sagas of Icelandic Prehistory (fornaldarsogur) (pages 447–461): Torfi H. Tulinius
Chapter 26 brief Prose Narrative (?attr) (pages 462–478): Elizabeth Ashman Rowe and Joseph Harris
Chapter 27 Skaldic Poetry (pages 479–502): Diana Whaley
Chapter 28 Social associations (pages 503–517): Gunnar Karlsson
Chapter 29 ladies in outdated Norse Poetry and Sagas (pages 518–535): Judy Quinn
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Additional info for A Companion to Old Norse-Icelandic Literature and Culture
1 Iceland formally adopted Christianity in the year 999 or 1000, at the instance of O´la´fr Tryggvason, king of Norway, who also imposed it in his native land. There the process was completed during the reign of ´ la´fr Haraldsson (St Olaf), 1015–30. Although some of the early saints’ lives were O probably translated in Norway, extant manuscripts and evidence of hagiographic activity are overwhelmingly from Iceland. 2 For Christianity to establish itself in either country it was essential that it be preached in the vernacular.
Orla´ks saga was revised towards the end of the thirteenth century. The basic text has undergone little change, although miracles have been added, revised and rearranged. There is, however, one major addition to the saga itself. The author of the younger (B) version of Þorla´ks saga comments that: Þat dregr oss mj˜k til at skrifa lı´f ok jarteinir þessa virðuligs herra ok andaligs f˜ður at ı´ fornum framburði s˜gunnar virðisk oss hann varla hafa verðuga minning af þeim Christian Biography 35 þrautum ok meingørðum, sem hann hefir þolat af sı´num mo´tst˜ðum˜nnum, þeim sem upp va´ru a´ kirkjunnar skaða ´ı hans byskupsdo´mi, ok af þessu efni þykkir oss minna talat en ve´r vildim.
The desirability of a church owning a saga of its patron saint is confirmed by church inventories, which often list the sagas of saints (as well as the occasional Latin vita) along with liturgical books, crosses, chalices and other religious objects. A´rni La´rentı´usson does not envisage churches dedicated to St Dunstan as recipients of his saga (there were none in Iceland at this time); rather, he justifies his work on the grounds that the saint was more likely to pray for those who would honour him as the result of knowing his story (DS, pp.