Skírnir - 01.09.2002, Blaðsíða 34

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GUÐRÚN NORDAL
SKÍRNIR
Sancti Eusebii Hieronymi Epistulae. Pars II. Útg. Isidorus Hilberg (Corpus
scriptorum ecclesiasticorum latinorum 55). Vindobonae 1996.
Schottmann, Hans. 1973. Die isldndische Mariendichtung: Untersuchungen zur
volkssprachigen Mariendichtung des Mittelalters (Miinchner Germanistische
Beitrage 9). Munchen.
Skáldskaparmál í Edda: Skáldskaparmál I—II. Útg. Anthony Faulkes. Lundúnum
1998.
Skj = Den norsk-islandske skjaldedigtning. BI og BII. Útg. Finnur Jónsson. Kaup-
mannahöfn og Kristjaníu 1912-15.
Smalley, Beryl. 1978 (1941). The Study of the Bible in the Middle Ages. Notre
Dame.
Stjorn: Gammelnorsk Bibelhistorie fra verdens skabelse til det Babyloniske fang-
enskab. Útg. C.R. Unger. Kristjaníu 1862.
Sverrir Tómasson. 1993. „Formáli málfræðiritgerðanna fjögurra í Wormsbók." ís-
lenskt mál 15:221-240.
— . 2001. „Ferðir þessa heims og annars. Paradís - Ódáinsakur - Vínland í ís-
lenskum ferðalýsingum miðalda.“ Gripla 12:23-40.
Vulg = Biblia sacra iuxta Vulgatam versionem adiuvantibus Bonifatio Fischer et al.
recensuit et brevi apparatu critico instruxit Robertus Weber. 1994. Editio qu-
artam emendatam. Stuttgart. [Texta þessarar útgáfu er að finna á vefslóðinni
http://www.wts.edu/biblegateway.html]
Wetherbee, Winthrop. 1988. „Philosophy, cosmology and the Renaissance.“ A Hi-
story of Twelfth-Century Western Philosophy. Ritstj. Peter Dronke:21-53.
Cambridge.
Þriðja málfrœðiritgerðin í Den tredje og fjærde grammatiske afhandling i Snorres
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Summary
Medieval skaldic imagery became a vehicle for the poet’s reflection about the sur-
rounding world, and can therefore be an indication of changing currents in medi-
eval thinking. A case in point is body imagery. The body was a complex motif in
the Middle Ages, it was an arresting image in its own right (legal as well as sexual),
but above all a spiritual one in the body of Christ. The powerful image of the body
was particularly favoured by poets and skaldic scholars in the 13th and 14th cent-
uries, such as Snorri Sturluson in his Edda and Ólafur Þórðarson in the Third
Grammatical Treatise. Cosmological imagery and body imagery are intricately
linked, and it is argued in the paper that the growing popularity of body imagery
in this period may have been prompted by philosophical writings of the cosmolog-
ists of the 12th century. The central sacrament, the mystery of Christ’s body, is ex-
plored in two stanzas by Nikulás Bergsson and Kolbeinn Tumason. Notwith-
standing that the crucifixion is a standard image in medieval iconography, Kol-
beinn’s sensitive evocation of the crucifixion reveals his poetic licence with his ma-
terial.