By Rory McTurk
This significant survey of outdated Norse-Icelandic literature and tradition includes 29 chapters written through best students within the box, over a 3rd of whom are Icelanders. while, it conveys a feeling of the mainland Scandinavian origins of the Icelandic humans, and displays the continuing touch among Iceland and different international locations and cultures.
The quantity highlights present debates between outdated Norse-Icelandic students focusing on diverse features of the topic. assurance of conventional issues is complemented through fabric on formerly overlooked parts of research, corresponding to the sagas of Icelandic bishops and the translated knightsвЂ™ sagas. Chapters on вЂarchaeologyвЂ™, вЂsocial institutionsвЂ™ and вЂgeography and travelвЂ™ give the opportunity to view the literature in its wider cultural context whereas chapters on вЂreceptionвЂ™ and вЂcontinuityвЂ™ display the ways that medieval Norse-Icelandic literature and tradition overflow into the trendy interval.
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Additional info for A Companion to Old Norse-Icelandic Literature and Culture
Not taken into account are brief anecdotes and exempla found in collections featuring short narratives about various saints. For exempla, see chapter 19. A list of saints mentioned in such tales can be found in Widding, Bekker-Nielsen and Shook (1963), which remains the most comprehensive catalogue of West Norse literature about saints. For more recent discussion on sources, dating and manuscript relationships see Cormack (1994: 239– 45) and Kalinke (1996). 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.
11 Lively and suspenseful accounts of Jo´n’s rescue of Sæmundr fro´ði (‘the Knowledgeable’) from a sorcerer and Gı´sl Illugason from the gallows build on events which must have been mentioned in the earliest version of the saga but are treated at greater length in this one. In addition, L contains a much more detailed account of an anchoress named Hildr, who in S was the subject of a single miracle. Jo´ns saga also underwent stylistic elaboration along the lines described above. The major questions about the material added to the sagas of Þorla´kr and Jo´n concern (1) its possible presence in earlier versions of the saga, and (2) its historical accuracy.
The boat-shaped long-houses, a very distinct cultural symbol common to all the Norse lands during the Viking age, made way for new building styles, styles that varied from one to another of the many different geographical zones of the post-Viking Norse world. Instead of a common architectural expression there developed building types that reflected the local rather than the regional culture. In Iceland the boat-shaped long houses were replaced by narrower buildings with straight walls and a number of smaller rooms branching off from the central hall.
A Companion to Old Norse-Icelandic Literature and Culture by Rory McTurk