Bibliotheca Arnamagnæana - 01.06.1981, Side 93

of his relation with the Queen!”40 Still, the French text did not leave the
Norwegian translator much choice. Seven hundred years ago the inter-
pretation of the obscure French passage commences with its translation
into Norwegian. Geitarlauf is faithful to the spirit as well as the content of
its source. A few verses have been lost here and there, whether in transla-
tion or transmission cannot be determined. From the example of Guia-
mars IjddIGvimars saga (see pp. 49-52) we infer, however, that attrition
is a result of scribal tampering or carelessness, or both. Deviations in
content are minimal: the striking and significant difference between the
French and Norwegian versions of the lai consists in the clarification of
Tristram’s message.41
A similar example of secular exegesis, of textual interpretation on the
part of the translator, can be adduced from Mottuls saga. The ambiguity
of the passage in question resides partly in a lack of clear punctuation.
How we interpret medieval texts depends to some extent on a modern
editor’s perception and interpretation of a particular passage, expressed
in part through punctuation. A case in point is a passage that is a combi-
nation of direct discourse and authorial description, if not authorial com-
mentary. After a number of ladies have been embarrassed by the magic
mantie in Le mantel mautaillié King Arthur considers dismissing the guest
and his wondrous garment, but the visitor reminds the king of his pro-
mise:
‘Sire, fet il, je vos demant
que vos me tenez covenant,
si com vos le m’avez promis.’
Li chevalier sont molt pensis,
n’i a nul qui sache que dire. (vv. 603-07)
(“Sire,” he says, “1 demand that you keep your pledge, just as you
have promised.” The knights are pensive; no one knows what to
say.)
40 Anna Hatcher, “Lai du Chievrefueil, 61-78; 107-13,” Romania, 71 (1950), fn. 1, p. 333.
Tristram’s behavior may not be all that preposterous. A rune stick - recently uncovered
under the stave-church at Lom in Gudbrandsdal - bears a proposal of marriage that was
presumably passed to the lady in question within the sacred precincts. See Aslak Liestøl,
‘“Will you marry me?’ under a church-floor,” MedScan, 10 (1977), 35-40.
41 A modern scholar, Grace Frank, cites this passage in Geitarlauf in support of her
interpretation of vv. 61 ff. See “Marie de France and the Tristram Legend,” PMLA, 63
(1948), p. 409.
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