This dissertation examines the relationship between wisdom and identity in Old English and Old Norse-Icelandic literature. At present, the study of medieval wisdom is largely tangential to the study of proverbs and maxims. This dissertation makes wisdom its primary object of study; it sees wisdom not just as a literary category, but also as a cultural discourse found in texts not usually included in the wisdom canon. I therefore examine both wisdom literature and wisdom in literature. The central characteristic of wisdom, I argue, is its liminality. The biblical question “Where is wisdom to be found?” is difficult to answer because of wisdom’s in-between-ness: it is ever between individuals, communities, and times (Job 28:12 Douay-Rheims). As a liminal discourse, wisdom both grounds and problematizes identity in Old English and Old Norse-Icelandic literature. After a preliminary chapter that defines key terms such as “wisdom” and “wisdom literature,” I examine heroic wisdom in three characters who are defined by their wise traits and skills and yet who are ultimately betrayed by wisdom to death or exile. The implications of this problematic relation to wisdom are then examined in the next chapter, which analyzes the composition of wisdom in proverb poems. Like the wise hero, the poets represented in these poems blend their own voices with the voice of community, demonstrating that identity is open and therefore in need of constant revision. Next I examine how the liminality of wisdom is embodied in the figure of the wise monster, who negatively marks the boundaries of society and its desires. This then leads to a study of the reception of wisdom in chapter six, which focuses on instruction poems. Like narratives of wise monsters, these texts present lore as the nostalgic remnant of a tradition that defines identity, in this case the identity of a community. However, nostalgia assumes loss, and these texts also reveal an underlying fear that wisdom, the basis of the community’s identity, will be forgotten. Whether communal or individual, identity in this literature is both formed and threatened by liminal wisdom. / Thesis (Ph.D, English) -- Queen's University, 2014-05-08 15:35:46.885

My Interdisciplinary dissertation examines illustrations in manuscripts and early print sources and reveals their participation in the transmission and reception of Old Norse mythology. My approach encompasses Material Philology and Media Specific Analysis. The reception history of illustrations of Old Norse Mythology affects our understanding of related Interdisciplinary fields such as Book History, Visual Studies, Literary Studies and Cultural Studies. Part One of my dissertation begins with a discussion of the tradition of Old Norse oral poetry in pagan Scandinavia and the highly visual nature of the poems. The oral tradition died out in Scandinavia but survived in Iceland and was preserved in vernacular manuscripts in the thirteenth century. The discovery of these manuscripts in the seventeenth century initiated a cycle of illustration that largely occurred outside of Iceland. Part One concludes with an analytical survey of illustrations of Old Norse mythology in print sources from 1554 to 1915 revealing important patterns of transmission. Part Two traces the technological history of production of digital editions and manuscript facsimiles back to the seventeenth century when manuscripts were hand-copied and published by means of copperplate engravings. Part Two also discusses the scholarly and cultural prejudices towards images that are only now slowly fading. Part Two concludes with a description of my prototype for a digital image repository named MyNDIR (My Norse Digital Image Repository). MyNDIR will facilitate the emergence of images of Old Norse Studies from the current informal crowd sourcing of material on the web to a digital image repository supporting the dissemination of accurate scholarly knowledge in a widely accessible form. Part Three presents two thematic case studies that demonstrate the value of applying the skills of visual literacy to illustrations of Old Norse mythology. The first study examines Jakob Sigurðsson’s illustrations of Norse gods in hand-copied paper manuscripts from eighteenth-century Iceland. The second study examines illustrations by prominent Norwegian artists in the editions of Snorre Sturlason: Kongesagaer published in 1899 and 1900 respectively. What emerged from these studies is an understanding that illustrations offer insights for the study of Old Norse texts that the words of the texts alone cannot provide. / Graduate / 0362 / 0377 / 0279 / pabaer@uvic.ca

This thesis focuses on the formal and stylistic analysis and comparison of two works written by English authors, namely William Morris' poem The Story of Sigurd the Volsung and the Fall of the Niblungs (1876) and J. R. R. Tolkien's poetic work The Legend of Sigurd and Gudrún (published posthumously in 2009) with respect to how each of these works deals with the original Old Norse motives which they are based on. Both Sigurd the Volsung and The Legend of Sigurd and Gudrún can be described as poetic adaptations of the Old Norse tale of Sigurd Fafnisbani, which is recounted in the Saga of the Volsungs and in a cycle of poems found in the Poetic Edda. Both Morris and Tolkien borrowed this story to use it in their own works, yet each of them treats it in a different manner. Therefore, not only do both of the works differ from the original Old Norse texts on multiple levels, but they also differ one from another. The differences between them can be traced in the metrical properties of the individual poems, for instance, or in the use of specific stylistic elements. From this, it can be inferred that although it was the goal of both authors to evoke the atmosphere of the legendary heroic past where Sigurd's story takes place, each of them attempts to do so in a different way. This is probably caused by...

I denna uppsats undersöks ett flertal ortnamnsformer som förekommer i olika tyska, slaviska och skandinaviska källor och betecknar ett och samma ställe, nämligen staden Wolin belägen på sydspetsen av ön Wolin i polska Pommern. Syftet med arbetet är dels att fastställa etymologin av två av Wolin-namnen, at Jómi och Jómsborg, dels att förklara hur alla ortnamnsformer som betecknar staden Wolin hänger ihop och bestämma vilka faktorer som orsakade en sådan namnmångfald. Undersökningens material utgörs framför allt av de Wolin-namnformer som förekommer i de skandinaviska och de med dessa relaterade tyska källorna. Materialet analyseras i stort sett enligt den traditionella namntolkningsmetoden. Det visar sig att formen at Jómi sannolikt härstammar från det pommerska naturnamnet *Jǫma (˂ jǫma f. ’grop; dike’) som betecknade Stora bukten, en del av Szczecinbukten. Sammansättningen Jómsborg är en sekundär form som bildats från at Jómi enligt standardmodellen: dat. (at) Jómi > gen. Jóms + efterleden -borg. Alla ortnamnsformer som betecknar staden Wolin i primära källor är relaterade till varandra: vissa av dem är etymologiskt besläktade, vissa endast ”referentiellt”, dvs. de betecknar ett och samma ställe. Uppkomsten av ett så stort antal Wolin-ortnamnsformer kan i första hand förklaras genom att formerna i fråga har olika ursprung, att det fanns olika namnbrukarkretsar som använde olika former för att hänvisa till samma stad och att det uppstod olika stavningsvarianter och sammansatta namn under de primära formernas senare utveckling.

Using the lives of impaired individuals catalogued in the Íslendingasögur as a narrative framework, this study examines medieval Scandinavian social views regarding impairment from the ninth to the thirteenth century. Beginning with the myths and legends of the eddic poetry and prose of Iceland, it investigates impairment in Norse pre-Christian belief; demonstrating how myth and memory informed medieval conceptualizations of the body. This thesis counters scholarly assumptions that the impaired were universally marginalized across medieval Europe. It argues that bodily difference, in the Norse world, was only viewed as a limitation when it prevented an individual from fulfilling roles that contributed to their community. As Christianity’s influence spread and northern European powers became more focused on state-building aims, Scandinavian societies also slowly began to transform. Less importance was placed on the community in favor of the individual and policies regarding bodily difference likewise changed; becoming less inclusive toward the impaired.

In an attempt to discern the prevalence of British place-names with a Scandinavian origin this paper is a small linguistic study on place-names in Herefordshire, Cumbria and the areas along rivers Trent and Ouse. Based on modern maps place-names were included in the study. Older forms of the place-names were retrieved, and these old forms were analysed in order to understand the modern versions of the place-names. Place-name elements were grouped and their frequencies calculated in an attempt to understand the distribution of elements in each area. 1300 place-names were categorised based on their presumed origin, though some lacked the necessary information. Several place-names were given new possible derivations based on their categorisation and the elements they contained. Modern place-name elements/features hinting at a possibly Scandinavian place-name in the past were identified and described. Possible geographical patterns of Scandinavian place-names were found in central Herefordshire, in south-eastern Cumbria and in north-western Yorkshire. Possible implications of the place-names and their geographical concentrations were considered, yielding a hint on an area that might have been pivotal in the evolution of Old English. / I ett försök att urskilja utbredningen av brittiska ortnamn med ett skandinaviskt ursprung är denna uppsats en liten språkvetenskaplig studie av ortnamn i Herefordshire, Cumbria och längs floderna Trent och Ouse. Utifrån moderna kartor i en viss upplösning inkluderades alla synliga ortnamn i områdena. Äldre versioner av ortnamnen samlades in, och dessa gamla former analyserades i syfte att undersöka bakgrunden till de moderna ortnamnsvarianterna. Ortnamnens delar grupperades och deras frekvenser beräknades i syfte att förstå hur dessa fördelades i de olika områdena. 1300 ortnamn kategoriserades utifrån deras förmodade ursprung, men några ortnamn saknade den nödvändiga information undersökningen krävde. Flera ortnamn fick nya tänkbara betydelser baserat på den kategori de tilldelats och de ortnamnsdelar de innehöll. Moderna ortnamnsdelar som skulle kunna indikera en forntida nordisk ortnamnsvariant identifierades och beskrevs. Tänkbara geografiska nordiska ortnamnsmönster upptäcktes i centrala Herefordshire, i sydöstra Cumbria och i nordvästra Yorkshire. Tänkbara implikationer av ortnamnen och deras geografiska koncentrationer betraktades, vilket resulterade i upptäckten av ett område som kan ha påverkat fornengelskans utveckling i väldigt hög utsträckning.

The subject of this master’s thesis is depictions of Old Norse mythology and related motifs in the visual arts during the period 1775–1855. The main question of this research is how the motifs were visualized and how the depictions are related to the classical tradition. Three artworks are objects of detailed study: Johann Heinrich Füssli’s painting Thor Battering the Midgaard serpent (1790), Christoffer Wilhelm Eckersberg’s The death of Balder (1817) and Nils Jacob Blommér’s painting Näcken and the daughters of Ägir (1850). The paintings are compared with literary sources and analyzed in relation to classicism as well as ideas about history and the Old Norse. It is argued that symbols, themes and compositions from the classical tradition, such as the heroic nude, were used by artists to visualize motifs from Old Norse mythology. It is also argued that the depictions, which by previous scholars have been considered primarily classical, are in fact characterized by a resistance against likeness with the Olympic gods and antique costume.

The subject of the dissertation is the origin of the Old Norse periphrastic future. First, it is shown that the main exponent of future in Old Norse, as opposed to other old Germanic languages, is the auxiliary verb munu, both in terms of its frequency and its remarkably neutral meaning. It is attested as such even in the oldest 9th century sources, the Skaldic poems. These characteristics of munu are in contrast with the other exponent of the periphrastic future, the verb skulu, which was less frequent and more modal. The futural character of munu and the modal character of skulu are further demonstrated by an analysis of the means of future expression used in prophecies and curses. Discussion of the grammaticalization of munu has shown that as early as the 9th century the verb had developed meanings that are derived from future (particularly the probability meaning). Hence, the futural use must have been fairly common for a considerably long period before the first attestations. Further evidence for the early use of munu-future in North Germanic comes from the reconstruction of the morphological development of the verb. It shows a transition from the class of regular weak verbs to the preterite-present class which was associated with modal/function verbs in Germanic. These findings show that the...

This project uses corpus linguistics and geostatistics to test the sociolinguistic typological theory put forward by Peter Trudgill on the history of Norwegian. The theory includes several effects of societal factors on language change. Most discussed is the proposal that ‘intensive’ language contact causes simplification of language grammar. In the Norwegian case, the claim is that simplificatory changes which affected all of the Continental North Germanic languages (Danish, Swedish, Norwegian) but not the Insular North Germanic Languages were the result of contact with Middle Low German through the Hanseatic League. This suggests that those simplificatory changes arose in the centres of contact with the Hanseatic League: cities with Hansa trading posts and kontors. The size of the dataset required would have made it impossible for previous scholars to test this prediction, but digital approaches render the problem tractable. I have designed a 3.5m word corpus containing nearly all extant Middle Norwegian, and developed statistical methods for examining the spread of language phenomena in time and space. The project is made up of a series of case studies of changes. Three examine simplifying phonological changes: the rise of svarabhakti (epenthetic) vowels, the change of /hv/ > /kv/ and the loss of the voiceless dental fricative. A further three look at simplifying morphological changes: the loss of 1.sg. verbal agreement, the loss of lexical genitives and the loss of 1.pl. verbal agreement. In each case study a large dataset from many documents is collected and used to map the progression of the change in space and time. The social background of document signatories is also used to map the progression of the change through different social groups. A variety of different patterns emerge for the different changes examined. Some changes spread by contagious diffusion, but many spread by hierarchical diffusion, jumping first between cities before spreading to the country at large. One common theme which runs through much of the findings is that dialect contact within the North Germanic language area seems to have played a major role: many of the different simplificatory changes may first have spread into Norwegian from Swedish or Danish. Although these findings do not exactly match the simple predictions originally proposed from the sociolinguistic typological theory, they are potentially consistent with a more nuanced account in which the major centres of contact and so simplifying change were in Sweden and Denmark rather than Norway.

This dissertation deals with the interpretation of four myths from early medieval Scandinavia, in which the main role is played by the god Óðinn. All four myths narrate how he achieved a state of permanent increase of his numinous knowledge. Based on the fact that the outcome of all of the narratives is the acquisition of the Mead of Poetry (or its equivalent), they can be percieved as "four reports on the same event". The analysis of myths itself has been executed in two steps: firstly the separate inquiry of the two more central myths and introduction of the other two followed by thorough analysis of the four together. All four myths demonstrate to a certain degree a presence of motifs and structures associated with the religious phenomena of sacrifice and initiation. By the means of said analysis the study reviews the systematic relations of the sacrificial and initiatory structures and postulates a common core which is subsequently named "monomyth".