Gripla - 20.12.2011, Qupperneq 63

Gripla - 20.12.2011, Qupperneq 63
63 CARLA CUCINA THE RAINBOW ALLEGORY IN THE OLD ICELANDIC PHYSIOLOGUS MANUSCRIPT I A NEW SEMI-DIPLOMATIC edition and close investigation of a neglected Old Icelandic homiletic fragment with two different ship allegories, pre- served in the second booklet of the so-called ‘Physiologus manuscript’ (AM 673 a II, 4to, fols. 8r–9r), has recently demonstrated that patristic exegesis greatly influenced medieval preachers’ techniques in texts handed on with- in the Icelandic milieu.1 Both ship allegories start as nautical catalogues, where parts of the ship are compared with Christian doctrinal elements or general topics (i.e. the whole ship with the world, the keel with true faith, the boards with baptism, etc., in the first allegory) or with liturgical and monastic canon (i.e. the ship with the mass, the oars with the Hours, the keel with Te Deum etc., in the second allegory). Then, both proceed to more general expositions, expanding syntax and making use of common rhetorical devices in order to instruct and convince the audience. Catalogue texts of this kind are known from patristic writings and, even if none of them can be taken as the only and direct source of our Icelandic preacher, my analysis has allowed the background lore to emerge clearly. Moreover, it was possible to bring to light some scriptural sources and exegetical con- nections never pointed out before, as well as to show how, in a number of cases, the homilist was able to combine Christian doctrine and a traditional 1 Cf. Carla Cucina, “En kjǫlrinn jarteinir trú rétta. Incidenza di tropi classici e cristiani sulle tradizioni anglosassone e scandinava,” RILD. Rivista Italiana di Linguistica e Dialettologia 12 (2010): 25–93, but especially 56–88 (§ 3.2. “Simbolica ‘scomposta’: le parti della nave nella letteratura omiletica islandese antica”) and 89–93 (APPENDICE). Ship imagery must be thought of as deeply rooted in Old Icelandic culture: apart from the homiletic production, various single specimens of allegorical treatment of the ship can also be found within the Old Icelandic poetical corpus (for instance, in Egill Skalla-Grímsson’s Hǫfuðlausn or in the Sólarljóð), and some passages from saga literature (for example, from the last sections of Njála and Laxdœla) exist, in which a metaphorical – traditional or Christian – sense for the ship need be implied to understand the author’s message properly. For a discussion, see ibid., 56–66. Gripla XXII (2011): 63–118.
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