Skáldskaparmál - 01.01.1992, Qupperneq 251

Skáldskaparmál - 01.01.1992, Qupperneq 251
Reykjahólabók 249 legendary were for the most part longer, quite dramatic, and narratively superior texts to those in the Low German Passionael; 3) the main sources of Reykjahólabók resembled the sources of the Passionael, which contains condensations or abridgments of originally longer legends; 4) in several instances the translator and compiler of Reykjahólabók had access to and made use of more than one source. This happens, for example, in the legends of Gregorius peccator and Stephen protomartyr. The first and second thesis are related, namely that the legends in the Passionael were not the sources of Reykjahólabók, but that these must have been much longer versions. There is on the one hand so much additional matter in episodes that otherwise correspond to the Passionael, and on the other hand there are so many deviations from the Passionael that the Low German legendary cannot have been the source. That the deviations are not the work of the Icelandic translator is attested by their occurrence in legends older than those in the Passionael, and which were in fact among the sources of the Low German compilation. Moreover, if one compares the Low German and Icelandic texts, the latter are not only much longer, but they are also better narratives from the perspective of structure, development and motivation of plot, and style, the last despite their strange orthography and occasional non-Icelandic idiom. The fact that the Passionael itself ultimately derives from a number of different sources provides one explanation for both the similarities and the differences between the Icelandic legends and those in the Passionael. The Low German prose-Passionael is a translation of a High German prose-Passional, more commonly known as Der Heiligen Leben, composed at the turn of the fourteenth to the fifteenth century. The author of this prose legendary based his texts not only on older collections like the Legenda aurea and the Middle High German Verse-Passional, but also on individual works, such as Hartmann von Aue’s Gregorius (ca. 1195), Ebernand von Erfurt’s Heinrich und Kunigunde (ca. 1220), Reinbot von Durne’s Georg (1231/1236), and the anonymous Oswald (12th century), a so-called SpielmannseposP The prose-Passional, both High and Low German, is thus a collection that derives from matter chronologically, generically, qualitatively, and quantitatively quite disparate. The uniting factor in the prose legends is their style. The tales are generally told in the third person with very little dialogue and no suspense; the action is poorly motivated. A is somewhat puzzling, since a comparison of selected passages - significant for an assessment of Reykjahólabók - in these incunabula as well as earlier (High German) and later (Low German) copies (undertaken by me in the fall of 1990 in the Royal Library in Copenhagen) reveals no noticeable discrepancies in contents or texts, only the usual printers’ errors or here and there the omission of a word. 19 Cf. “Der Heiligen Leben,” Die deutsche Literatur des Mittelalters. Verfasserlexikon, 2nd rev. ed. (Berlin: de Gruyter, 1981, cols. 621-22.
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