Gripla - 20.12.2011, Blaðsíða 84

GRIPLA84
of the topic of the rainbow in Stjórn is a good starting point for our inves-
tigation on the possible sources or models for the Old Icelandic sermon
fragment. On the other hand, what Peter Comestor writes about the only
two colours – ‘aquaeus’ or coeruleus and ‘igneus’ or rubeus – of the rainbow
represents one side of the standard medieval interpretation, which we
have also found, for instance, in the late allegorical explanatory text added
to Veraldar saga (cf. sævar lit og elldz “the colour of the sea and [the colour]
of fire”).42
In fact, the Patristic tradition on the rainbow can be best summarized
by the two exegetical trends repeated and elaborated by Isidore of Seville
(560–636) in his De rerum natura, the first pertaining to a four-colour
symbolism, the other to a two-colour symbolism.
Also in his Etymologiae, which can be considered a sort of basic school-
book throughout the Middle Ages, Isidore often comments on the poss-
ible significance of colours in general, and his colour-imagery is mostly
referred to as tetrads, elaborating on the older, classical and traditional
views rooted in the four seasons of the year and in the four elements of
the natural world.43 For example, these colour-tetrads based on seasonal
(white for winter and red for summer, later integrated by green for spring
and blue for autumn)44 and elemental (red for fire, white for air, green for
earth, blue for sea) divisions are the basis for Isidore’s discussion of the
colours of horses in the section about war and games (Book 18 ‘De bello et
ludis’);45 it is interesting to notice that in this case he also adds two further
colours, each with a meaning related to a natural element and a god alike,
Inde est quod duos habet colores, coeruleum, qui est aqueus, et est exterior, quia praeteriit, et
rubeum, qui est igneus, qui est interior; quia futurus est ignis. Et tradunt sancti, quod quadraginta
annis ante judicium non videbitur arcus, quod etiam naturaliter ostendet desiccationem aeris jam
incoeptam. “And it is the sign of two judgements. Of the past judgement by water, not to be
feared, and of the future judgement by fire, to be expected. This is why it has two colours,
blue, which is of water, and is external, because it is past; and red, which is of fire, that is
internal; because fire is to come. And holy men say that for forty years before judgement
the rainbow will not be seen, and this also from the point of view of nature demonstrates
that the air will be starting drying up at that moment.”
42 Cf. above, note 35 and its context.
43 For what follows here, I am in debt to the careful analysis by Peter Dronke, “Tradition and
Innovation in Medieval Western Colour-Imagery”: 63–72, but especially 68–72.
44 Cf. Tertullian, Spect. 9, in PL 1, cols. 715–716.
45 Cf. Isidore, Etym. XVIII, LXI, 1, in PL 82, col. 657.