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This significant survey of outdated Norse-Icelandic literature and tradition demonstrates the outstanding continuity of Icelandic language and tradition from medieval to trendy occasions.
- Comprises 29 chapters written by way of top students within the box
- Reflects present debates between previous Norse-Icelandic students
- Pays recognition to formerly overlooked components of analysis, equivalent to the sagas of Icelandic bishops and the delusion sagas
- Looks on the methods previous Norse-Icelandic literature is utilized by glossy writers, artists and movie administrators, either inside 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 shuttle (pages 119–135): Judith Jesch
Chapter eight historic 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 overdue 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 fantasy and faith (pages 302–319): Peter Orton
Chapter 18 The Post?Medieval Reception of previous Norse and previous Icelandic Literature (pages 320–337): Andrew Wawn
Chapter 19 Prose of Christian guide (pages 338–353): Svanhildur Oskarsdottir
Chapter 20 Rhetoric and elegance (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 up to date background (Sturlunga saga): Texts and learn (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 previous Norse Poetry and Sagas (pages 518–535): Judy Quinn
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Extra info for A Companion to Old Norse-Icelandic Literature and Culture
It draws frequent comparisons between Guðmundr and other saints, such as Thomas Becket. A feature of Arngrı´mr’s saga which sets it apart from previous sagas of Icelandic holy men is its treatment of poetry. While the A and B versions of the sagas had Christian Biography 39 included the stanzas found in their sources, Arngrı´mr’s saga is accompanied by poems composed in Guðmundr’s honour, including one by Arngrı´mr himself. , a poem in honour of Guðmundr follows his saga, in an arrangement like the European prosimetrum, a literary form incorporating both verse and prose.
There follows a yearby-year chronicle dating events according to Guðmundr’s age. There is a half-century break in writings about Guðmundr due, quite probably, to a fire at the church of Laufa´s in 1258 where documents had been collected. 15 Two sagas, designated A and B, were produced in the third decade of the century. The compilers used many of the same sources – the Prestssaga Guðmundar Arasonar, Hrafns saga Sveinbjarnarsonar and I´slendinga saga. Their procedure is similar to that of the compiler of Sturlunga – existing materials were ‘cut and pasted’ to produce a lengthy biography.
It is impossible to know whether these new works were intended for a clerical audience who could appreciate the rather baroque style, or whether Icelandic laymen were now sufficiently sophisticated and familiar with the plot lines of the betterknown saints’ lives to want the latest edition of their sagas. 10 Furthermore, the most rhetorical version of the saga of Guðmundr Arason has survived in more medieval manuscripts than any other. As the above examples show, a small number of fourteenth-century hagiographers were self-conscious workers willing to name themselves and tell us something about their aims.
A Companion to Old Norse-Icelandic Literature and Culture by Rory McTurk