Gripla - 01.01.1977, Qupperneq 81

HVENÆR VAR TRISTRAMS SÖGU SNÚIÐ?
77
Borealia, Lausanne 1954, 277). In several other Old Norwegian-Icelandic works
Norwegian kings are mentioned as patrons (Elis Saga, Strengleikar, Möttuls Saga,
ívents Saga, Mariu Saga, Gyðinga Saga, Alexanders Saga, Duggals Leiðsla, Stjórn
and Viktors Saga and Blávus). Some of these references to the Norwegian kings
are to be found in prefaces and colophons. The present writer points out how
common ‘auftragstopoi’ are in mediaeval prefaces and even though they may be
true they need not necessarily be proof of literary activity at the Norwegian court.
In this chapter is also discussed where and how a written work is attributed to a
certain author and whether this information is to be found elsewhere in Old Nor-
wegian-Icelandic sources. Only a small number of colophons provide us with a
date; these are briefly discussed and the writer points out that dates do not occur
in Old Norwegian-Icelandic prefaces or epilogues.
The authorship given in MSS has sometimes been proved wrong or questionable
as for instance in one of the MSS of Óláfs Saga Tryggvasonar en mesta (Bergs-
bók), and in AM 45 4to Heimskringla is attributed to Ari the Wise. The present
author stresses that without inner and outer arguments such information stated in
prefaces, titles and colophons cannot be taken at face value. This chapter also
mentions the methods used by Old Norwegian-Icelandic scribes or writers in
forming titles.
5
The topos of translatio studii appears occasionally in Old Norwegian-Icelandic
writings. The author discusses its function in the preface of Ólífu þáttr and
Landrés in Karlamagnús Saga (the B-version) and compares it with the introduc-
tory words of Clari Saga and the title of Gunnlaugs Saga in Perg. 4to nr. 18, where
it is attributed to Ari the Wise in order to give the saga more authority.
6
From the biography of Hákon Hákonarson the Old by Sturla Þórðarson it appears
that Hákon had some cultural connections with England and the continent during
his reign. But detailed descriptions of his court or courtiers are not to be found in
Hákonar Saga. On his deathbed legends of the saints in Latin are first read aloud
for him and then sagas of his ancestors. During his reign Konungs Skuggsjá and
Hirðskrá seem to have been written. Hákon is called bene litteratus by Matthew
Paris.
The oldest Norwegian manuscript containing riddarasögur is from the 13th
century but most of MSS containing riddarasögur are considered to be Icelandic
copies. The search for Norwegian archetypes has not always been sucessful.
On the whole the outer arguments are in favour of the translations of romances
already having started in the 13th century, and most probably during the reign of
Hákon the Old.
7
The researches into style and vocabulary of riddarasögur done by P. Hallberg and
P. Schach are briefly discussed here. The author is of the opinion that Hallberg’s
and Schach’s conclusions can show that those seven riddarasögur attributed to