Árbók Hins íslenzka fornleifafélags - 01.01.1973, Side 86

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ÁRBÓK FORNLEIFAFÉLAGSINS
íslenzkt fornbréfasafn I—.
Jón Jóhannesson: Islending'a saga I, Reykjavík 1956.
Jónas Hallgrímsson: Rit IV, Reykjavík 1936.
Jus Ecclesiasticum Vicense, Havniæ 1759—60.
Kulturhistorisk leksikon for nordisk middelalder I, Reykjavík 1956.
Meddelelser om Gronland Bd. 88, Kobenhavn 1934—36.
Nordisk Kultur XVII, Bygningskultur, Oslo 1953.
Oddur Einarsson: íslandslýsing, Reykjavik 1971.
Olaus Magnus: Historia de gentibus septentrionalibus ...... Roma 1555.
Olaus Olavius: Oeconomisk Reise igiennem de nordvestlige, nordlige, nordost-
lige Kanter af Island I—II, Kiobenhavn 1780.
Páll Vídalín: Skýringar yfir fornyrði lögbókar þeirrar, er Jónsbók kallast,
Reykjavík, 1854.
Roussell, Aage: Farms and churches in the mediaeval Norse settlements of
Greenland, Kobenhavn 1941.
Skúli Magnússon: Forsog til en kort Beskrivelse af Island (1786), Bibliotheca
Arnamagnæana, Vol. V, Kobenhavn 1944.
Sturlunga saga I-—-II, Reykjavík 1946.
Sveinn Pálsson: Ferðabók, dagbækur og ritgerðir 1791—-1797, Reykjavík 1945.
Sveriges gamla lagar I, Vestgöta-Lagen, Stockholm 1827.
„ „ „ X, Kong Magnus Erikssons Landslag, Lund 1862.
„ „ „ XI, Konung Magnus Eríkssons Stadslag, Lund 1865.
Talve, Ilmar: Bastu och torkhus i Nordeuropa, Stockholm 1960.
Valtýr Guðmundsson: Privatboligen pá Island i sagatiden samt delvis i det
ovrige Norden, Kobenhavn 1889.
Handrit í Det kgl. bibliotek í Kaupmannahöfn: Ny kgl. saml. 1281, fol.
SUMMARY
The baðstofa and bathing in ancient times.
The author discusses at some length the traditional idea — generally accepted
by scholars — of the ancient Icelandic (and Greenlandic) baðstofa as a real
bath-house, i. e. simply a house where people take a bath. The author does not
find this assumption sufficiently warranted in mediaeval texts. In her opinion
baðstofa in these sources means a living-room as in the usage of later times. She
finds parallels in southern Jutland and points out that living quarters of the
same nature existed in ancient Finland. In the term baðstofa religious customs
from the remote past are preserved.
The terms bað, ganga til baðs, baðferðir are in most cases connected with
religious observance and the purification of the soul in accordance with the
rituals. People wash their hands and faces in preparation of the observance.
In the sources this is called bað (or þváttr). The term bað in this connexion is
probably a direct translation from Latin (balnae).
The numerous warm springs were also used for the same purpose, but first and
foremost they served as healers in the fight against the cold and the diseases
caused by it,