Tímarit Máls og menningar - 01.06.1990, Side 72

83-97, „Heilsurækt fræðanna: Munnleg geymd og
eddukvæði") kom síðan fyrri hluti greinar eftir
Einar sem hann ritar í því skyni að ræða fræðilegan
grundvöll munnlegu kenningarinnar. Sú grein sem
hér birtist er rituð í tilefni af þessu framlagi og
niðurlagi greinar Einars sem birtist í þessu hefti.
1. Sjá t.d. Gísli Sigurðsson, „Eddukvæði" í Is-
lenskri þjóðmenningu VI, ritstj. Frosti F. Jó-
hannesson, Reykjavík 1989, bls. 293-314 og
tilvísanir þar.
2. Sjá t.d. John Miles Foley, The Theory of Oral
Composition: History and Methodology, Indi-
ana University Press, Bloomington og Indiana-
polis, 1988, einkum kaflann „Philology,
Antropology, and the Homeric Question", bls.
1-18.
3. Sjá bækur Ruth Finnegan, m.a. Literacy and
Orality: Studies in the Technology of Comunica-
tion. Basil Blackwell, Oxford og New York,
1988.
4. Albert Bates Lord og David E. Bynum, ritstj. og
þýð., The Wedding of Smailagic Meho, (serbo-
Croatian Heroic Songs III), 1974.
5. Albert B. Lord. The Merging of Two Worlds:
Oral and Written Poetry as Carriers of Ancient
Values." í Oral Tradition in Literature: Inter-
pretation in Context, ritstj. John Miles Foley.
University of Missouri Press, Columbia, 1986.
6. Sbr. Judy Quinn, „Völuspá and the Composition
of Eddic Verse“, í Poetry in the Scandinavian
Middle Ages, fyrirlestrar frá 7. alþjóðlega forn-
sagnaþinginu í Spoleto, 4.-10. september, 1988,
útg. af Centro Italiano di Studi sull’alto Medio-
evo, Spoleto 1988: 325-336. Hún segir um tvær
gerðir Völuspár: „The subject of textual dif-
ference between the two versions has generally
been approached with a view to explaining away
variation rather than exploring the space defined
by the two branches of the extant poem. The
synthesised and edited text of the poem which
we find in most editions and which forms the
basis of much criticism is predicated on the
literary notion of a single original or authentic
text which can be retrieved from the sum of
extant versions. Because the edited text is an
aggregation af all extant strophes it represents a
poem that is not only larger than life but which
also conceals the integrity of each of the extant
versions. A hermeneutic approach to each text
leads to an appreciation of the variation in focus
and pace between the versions, and provides a
rationale for the patterns of repetition and ampli-
fication in each text.“ bls. 325-326.
7. Einar lætur í það skína að ég hafi ekki vitað um
grein Boyers enda þótt vísað sé til hennar í
útgáfu minni.
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