EUR Moreover, the introduction provides information about the literary treatment of ideas, themes, and characters; structural composition; metrics, vocabulary, and style; and the relative dating of the poem in question. It is not until then that a careful and detailed reading of the poem itself is presented. Such a thorough treatment of Eddic poetry is a divine gift to students and scholars of the Poetic Edda. It does not take into account the fact that Eddic poetry may actually have been performed at some point, and it does not consider the fact that the surroundings of its live performance may have influenced the recited or sung words of the poems. Eddic poetry would be quite unique in the world of oral poetry if some musical and dramatic accompaniment had not been involved in its performance.
Bjarne Fidjestøl: The Dating of Eddic Poetry. A Historical Survey and Methodological Investigation.
Academic journal article Hebrew Studies Journal. The article addresses the question as to how optimistic we can be about the possibility and accuracy in converting linguistic typology into linguistic chronology. Applying the insights from standard text books on historical linguistic theory and the implementation of these insights in two particular case studies–namely the dating of Old English and Eddic Old Norse Poetry–the article argues for a balanced view on the possibility of determining the chronological stage s of the Hebrew language represented by biblical texts embedded and preserved in late copies from the second century B.
As historical linguists in general use a very restrained language in describing the possibility of dating texts linguistically, we should expect historical Hebrew linguists to be equally cautious. However, since the case studies reveal at least some reasons for describing linguistic criteria for dating autographs or earlier copies of texts in late, extant manuscripts, we should also expect enough evidence to establish some kind of diachronic grid in the development of the Hebrew language that can be used for at least a relative dating of texts that cannot be dated on other grounds.
Especially Hurvitz’s focus on lexicographical change and Eskhult’s on loanwords seem promising areas in this regard.
Acker, Paul. ‘Dwarf-Lore in Alvíssmál’, in The Poetic Edda: Essays on Old Norse The Dating of Eddic Poetry: A Historical Survey and. Methodological.
For centuries it was stored in the Royal Library in Copenhagen but in it was returned to Iceland. The Eddic poems are composed in alliterative verse. The language of the poems is usually clear and relatively unadorned. While kennings are often employed they do not rise to the frequency or complexity found in skaldic poetry.
Like most early poetry the Eddic poems were minstrel poems, passing orally from singer to singer and from poet to poet for centuries. None of the poems are attributed to a particular author though many of them show strong individual characteristics and are likely to have been the work of individual poets. The dating of the poems has been a lively source of scholarly argument for a long time.
Firm conclusions are hard to reach. While lines from the Eddic poems sometimes appear in poems by known poets such evidence is difficult to evaluate.
Published April 15, Or if not, you can just read this article about poetry with unnecessary swearing. I know you love that shit. The Edda is the name given to a collection of poems, most of which only exist in a single manuscript from around
We will discuss the generic distinction between ‘skaldic’ and ‘eddic’ poetry, the nature of skaldic authorship, and the issue of dating; further special topics can be.
Related to Eddic: Eddic poems , Eddic poetry. Switch to new thesaurus. Colocasia esculenta , dalo , taro plant , dasheen , taro – herb of the Pacific islands grown throughout the tropics for its edible root and in temperate areas as an ornamental for its large glossy leaves. Mentioned in? References in periodicals archive? Unlike the unnamed eddic poet, the writers of dream visions are centrally concerned with their own names and their standing.
Enlisting the poet: the list and the late medieval dream vision. This is a formal and functional study of the three distinct meters of Old Norse eddic poetry.
Methodological Challenges to the Study of Old Norse Myths: The Orality and Literacy Debate Reframed
Poetic Edda is the modern attribution for an unnamed collection of Old Norse anonymous poems, which is different from the Edda written by Snorri Sturluson. Several versions exist, all primarily of text from the Icelandic medieval manuscript known as the Codex Regius , which contains 31 poems. From the earlyth century onwards it has had a powerful influence on later Scandinavian literatures – not only through its stories, but also through the visionary force and the dramatic quality of many of the poems.
It has also become an inspiring model for many later innovations in poetic meter, particularly in Nordic languages , offering many varied examples of terse, stress-based metrical schemes that lack any final rhyme but instead use alliterative devices and strongly-concentrated imagery. At the time, versions of the Edda were known in Iceland, but scholars speculated that there once was another Edda, an Elder Edda , which contained the pagan poems that Snorri quotes in his Edda.
them down in the s. The eddic poems are noto- riously difficult to date. The majority were probably composed during the Viking Age, although linguis-.
Toggle navigation. Pernille Hermann, Stephen A. Thomas A. It seeks to provide a picture of emerging tendencies and directions in scholarship. Most scholars would agree that dealing with Old Norse myths and related narratives from the medieval Norse world requires a double focus—on the one hand, a focus on the oral dimension, that is, on the presumed oral foundations of the surviving texts, and on the other hand, a focus on the written dimension of the preserved material, that is, on the codicological and other empirical or material aspects of the texts.
The present article addresses both orality and literacy; specifically, with reference to recent studies addressing such issues as performance and other orality-focused approaches, I want to underscore that Old Norse myths and other Old Norse narratives with roots in oral tradition are inadequately understood if they are viewed exclusively within a framework that focuses on the verbal dimension of the myths.
Although structured in the form of an overview, this essay looks not in the first instance to provide a comprehensive or fine-grained review of scholarship about mythology or orality and literacy, but rather seeks to identify emerging tendencies and directions in the scholarly debate. Increasingly recognized as one of the ultimate source problems in our field, the relationship between orality and literacy is now understood to be much subtler than was once thought.
Attempts to provide an exhaustive treatment of studies of Old Norse myths, and their relationships to discussions of orality and literacy, would be too wide-ranging for at least two reasons: firstly, the study of Old Norse mythology is multi-disciplinary, and the myths are being investigated by scholars from a large number of academic fields, such as philology, folklore, history of religion, literature, anthropology, and archaeology see, e.
Heslop forthcoming. Secondly, debates about Old Norse myths, orality, and literacy overlap and converge with the study of genres.
The Icelandic works known as the Eddas form our most important sources for Scandinavian mythology. The Poetic Edda is a collection of alliterative poems. First in the Danish Royal Library hence the collection’s name, Codex Regius , this manuscript was transferred to Iceland in Sixteen pages were lost from the middle between and ; the remaining ninety pages contain eleven poems about the gods and eighteen about Germanic heroes.
A few poems in a similar style are found in other medieval manuscripts.
Moment 1: Eddic Poetry – An Introduction. Monday 15 January – Karl G. Johansson: Introductory lecture. Monday 22 January.
In a wider sense the Poetic Edda includes a number of similar poems from other manuscripts. Along with Snorri’s Edda the Poetic Edda is the most important source we have on Norse mythology and Germanic heroic legends. At that time versions of Snorri’s Edda were well known in Iceland but scholars speculated that there once was another Edda – an Elder Edda – which contained the pagan poems Snorri quotes in his book.
When Codex Regius was discovered it seemed that this speculation had proven correct. For centuries it was stored in the Royal Library in Copenhagen but in it was returned to Iceland. The Eddic poems are composed in alliterative verse. The language of the poems is usually clear and relatively unadorned. While kennings are often employed they do not rise to the frequency or complexity found in skaldic poetry.
Like most early poetry the Eddic poems were minstrel poems, passing orally from singer to singer and from poet to poet for centuries. None of the poems are attributed to a particular author though many of them show strong individual characteristics and are likely to have been the work of individual poets. Scholars sometimes speculate on hypothetical authors but firm and accepted conclusions have never been reached.
JEGP, Journal of English and Germanic Philology
Deskis, Susan E. Recounting the deeds of heroes in literature and art p. A Reassessment p. Essays on the Literature and Culture of Medieval Scandinavia p. Types of texts, relations and their implications p. Essays p.
In “The Dating of Eddic Poetry”, Bernt Ø. Thorvaldsen offers a useful introductory discussion of different criteria that have been used to date poems and problems.
Lucas, Gavin. Gavin Lucas ed. Hofstadir: excavations of a Viking Age feasting hall in north-eastern Iceland. Moreover, since these Eddic dialogues were eventually edited to facilitate silent reading one goes on wondering whether this way of editing the plays as annotated poems meant that they had lost the stage where they were once performed.
Did the scenography befitting the dialogues continue to exist in Iceland — or was it never there? Lokasenna could be performed in any room with an entrance linked to the front door cf. Nevertheless, it is to be preferred that the house has a hall room as well as an entrance room since that explains why Loki and Eldir are indoors at the entrance although the audience in the hall is not able to see them.
Love and Death in the Icelandic Ballad
There are few oportunities to hear Old Norse poetry being performed, in spite of the fact that it belongs to an oral tradition. This is partly because we have little information about the way the poetry was performed and received, other than a few brief references to the recitation of poetry in the surviving literature. It is hard to imagine that instrumental accompaniment did not play some role in the performance of Eddic poetry, and we have some information about Viking Age instruments to go on, even if there is no record of the music played.
On this page, we present several modern performances of Eddic poetry and some of the leading practitioners of reconstructed medieval performance.
See further Gade , and Clunies Ross a , as well as individual poet biographies in this edition. The overview above is simplified and does not attempt to be exhaustive. The Old Norse verse examples cited for metrical purposes here and elsewhere are often incomplete linguistic units. Hence the English translations are literal and often give incomplete sense.
Database structure and interface developed by Tarrin Wills.
A Handbook to Eddic Poetry
Arguably the longest-lived of Norse literary genres, skaldic poetry offers a fascinating opportunity to trace the development of a Viking Age artistic practice right up until the late Middle Ages. As an authored and supposedly textually invariant poetic form, it seems to be an authentic voice of the past—and is often mined for information on Viking lifeways.
But it is saddled with a reputation for difficulty, and establishing a text involves unusually knotty problems.
Roberta Frank, “The Dating of Eddic Poetry: A Historical Survey and Methodological Investigation. Bjarne Fidjestøl, Odd Einar Haugen,” Speculum 78, no.
My talk today will be an attempt to evaluate my own contribution to our understanding of Old Norse mythology and its context in the culture of early Nordic society. Its focus will be on the first volume of Prolonged Echoes: Old Norse myths in medieval Northern society. I: The myths I will discuss first what intellectual background brought me to adopt the methodology I used in Prolonged Echoes , and then say why I thought, and still think, that this particular methodology was effective.
I will then go on to consider the limitations of my approach and how it relates to the research interests of scholars working in the field of Old Norse mythology at the present time. A Critical Discussion of Early Scholarship. This presentation surveys and analyzes the concepts of mythology used in early modern scholarship, from Resen and Mallet through Grimm to Simrock and Holtzmann. These concepts remain good to think with.
Genetic comparison features religions that are connected linguistically, economically, or historically. Typological comparison feature religions that are not seemingly connected in any way — except for belonging to a similar type of religion or society. Through doing this, it was possible to argue for the relevance of a comparison with pre-Christian Hawaiian religion.
Recently, research in this vein has been conducted in comparative archaeology by, for instance, Neil Price and John Ljungkvist, as well as Mads Ravn. This paper presents a comparison between the figure of the sacral ruler in pre-Christian Nordic and pre-Christian Hawaiian religion through an analysis of 1 the position of the ruler in society, cult, and ideology; 2 the societal structure in which these religions are found; 3 the idea of a ruler sacrifice; 4 incestuous relationships and their ideological implications; and, finally, 5 the idea of a double rulership.