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Journal articles on the topic 'Icelandic sagas'

Author: Grafiati

Published: 4 June 2021

Last updated: 26 July 2025

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1

Khlevov, A. A., I. B. Goubanov, and O. A. Markelova. "“The Book of the Settlement of the Land” in Icelandic historiography of the 19th-21st centuries." Abyss (Studies in Philosophy, Political science and Social anthropology), no. 3 (29) (2024): 194–206. http://dx.doi.org/10.33979/2587-7534-2024-3-194-206.

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The object of study in the article is the Icelandic “Book of the Settlement of the Land,” created in the 13th century, and the history of its study by humanities scholars in Iceland during the 19th-21st centuries. The initial settlement of Iceland is not only an object of interest for Icelandic science, it also has enormous symbolic and emotional importance for the bearers of modern Icelandic culture, therefore it has served as the theme of works of art and has become an integral part of the Icelandic national identity. The perception of the “Book of the Settlement of the Land”, as well as the

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2

Jakubczyk, Radosław. "„Wielu, co go widzi, nie wie, czy to chłop czy niewiasta”, czyli o (nie)męskości w staroislandzkiej Sadze o Egilu i Sadze o Njalu." Przegląd Humanistyczny 62, no. 2 (461) (2018): 129–42. http://dx.doi.org/10.5604/01.3001.0012.5797.

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In this article, I discuss how masculinity is constructed in Old Icelandic Egils saga and Njáls saga through various kinds of unmanliness (impotence, lack of facial hair, baldness, effeminacy, cowardice, old age). Both sagas demonstrate the restrictiveness of gender roles in medieval Iceland and how men become their captives. The ideal of masculinity is so exaggerated that it becomes oppressive, because everything may be used against men. It leads to failed marriages and feuds. However, Egils saga’s and Njáls saga’s treatment of gender is critical.

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3

Patzuk-Russell, Ryder C. "Recent Translations of the Medieval Icelandic Bishops' Sagas." Scandinavian-Canadian Studies 30 (June 6, 2023): 1–12. http://dx.doi.org/10.29173/scancan241.

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This article reviews the two most recent English-language translations of medieval sagas of Icelandic bishops, both from 2021: Margaret Cormack's The Saga of St. Jón of Hólar, published with the Arizona Center for Medieval and Renaissance Studies, and Theodore M. Andersson's Bishops in Early Iceland, published with the Viking Society for Northern Research. Both translations represent valuable new contributions to the field. In addition to a critical overview of these texts, the article overviews the history of English translations of the genre of medieval Icelandic bishops' sagas.

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4

Andersson, Theodore M. "Icelandic Sagas. Paul Schach." Speculum 60, no. 4 (1985): 1017–19. http://dx.doi.org/10.2307/2853771.

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5

Jackson, Tatjana N., and Elena V. Litovskikh. "“Tatars” and the “State of the Tatars” in Old Norse-Icelandic Literature." Golden Horde Review 13, no. 1 (2025): 262–76. https://doi.org/10.22378/2313-6197.2025-13-2.262-276.

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Research objective: The purpose of this study is to present the entire body of information about the Tatars and the Tatar State contained in Old Norse-Icelandic literature.Research materials: The materials are the works of Old Norse-Icelandic writing of various genres. These are Icelandic annals, geographical treatises, and sagas of several types: chi-valric sagas, bishops’ sagas, sagas of ancient times, and local, or original, chivalric sagas.Results and scientific novelty: An exhaustive selection of source material has been achieved for the first time in scholarly literature. The main conclu

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6

Litovskikh, Elena V. "No Risk, No State." Drevneishie gosudarstva Vostochnoi Evropy 2025, no. 46 (2025): 317–25. https://doi.org/10.32608/1560-1382-2025-46-317-325.

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This is a review of a recently published book by a saga scholar from the USA Oren Falk dedicated to the first period of Icelandic history (before 1262, the so-called “Icelandic Commonwealth”): Falk O. Violence and Risk in Medieval Iceland: This Spattered Isle. Oxford: Oxford University Press, 2021. XIII, 358 p. ISBN: 978-0-1988-6604-6. DOI: 10.1093/oso/9780198866046.001.0001. Falk addresses not only the widely known (and long ago translated into many languages, Russian among them) family sagas and the Sturlunga saga, but also those sagas and þættir that are rarely used as sources and therefore

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7

Gíslason, Kári. "Retelling the Icelandic family sagas." postmedieval 12, no. 1-4 (2021): 53–73. http://dx.doi.org/10.1057/s41280-021-00220-0.

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8

Ljungqvist, Fredrik Charpentier. "Rape in the Icelandic Sagas." Journal of Family History 40, no. 4 (2015): 431–47. http://dx.doi.org/10.1177/0363199015599520.

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9

Norðfjörð, Björn Ægir. "Adapting a Literary Nation to Film: National Identity, Neoromanticism and the Anxiety of Influence." Scandinavian-Canadian Studies 19 (December 1, 2010): 12–40. http://dx.doi.org/10.29173/scancan47.

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ABSTRACT: This essay addresses the interrelations of film and literature in the Icelandic context by focusing primarily on two case studies. The first regards an early twentieth-century group of Neoromantic writers, commonly known as the Varangians, whose plays and novels provided the narrative material for the first fiction features set in Iceland. The second addresses the conspicuous lack of adaptations made from either the medieval sagas or the work of Iceland’s most celebrated novelist, Halldór Laxness. It is argued that this lack stems from the high regard in which literature, and these w

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10

Vorotniak, Ivan. "Zealots of christian piety in medieval Scandinavia: the case of Gudrid Thorbjarnardóttir." History Journal of Yuriy Fedkovych Chernivtsi National University, no. 57 (June 30, 2023): 138–49. http://dx.doi.org/10.31861/hj2023.57.138-149.

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This article studies the characteristics of one of the main female characters presented in the Vinland sagas – Gudrid Torbjarnardóttir, who was the personification of an ideal pious Christian.Such an image was characteristic of the so-called exemplum – a variety of artistic narration, which is characterized by moralistic narratives, real or illusory, that were used as typical models to visualize events and facts.Contemporary scientists consider the image of Gudrid Torbjarnardóttir as the keeper of the pagan tradition and the intermediary between the old and new worlds (Paganism and Christianit

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11

Sayers, William. "Saints and Their Legacies in Medieval Iceland, ed. Dario Bullitta and Kirsten Wolf. Studies in Old Norse Literature, 9. Woodbridge: D. S. Brewer, 2021, xvi, 383 pp." Mediaevistik 35, no. 1 (2022): 303–4. http://dx.doi.org/10.3726/med.2022.01.20.

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Abstract By the thirteenth century, when the best-known sagas of Icelanders had been committed to print thanks to Latin and vernacular literacy, the most prosperous Icelandic farms had their own Church, a patron saint, and, in a substantial number of cases, a vernacular life of their patron, whether native- or foreign-born. This dimension of medieval Icelandic life was disregarded in the Íslenzk fornrit editing project which began in 1933. What came to be called the “nativist” perspective gave pride of place to domestic narratives of the centuries after the settlement of the island, seeing the

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12

Litovskikh, Elena. "Dating Elements in Icelandic Family Sagas." ISTORIYA 14, no. 12-1 (134) (2023): 0. http://dx.doi.org/10.18254/s207987840028462-7.

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As part of the problem of identifying (and delimiting) various chronological layers in the texts of Icelandic family sagas that have come down to us, we considered the possibility of using descriptions of everyday details and references to Icelandic flora and fauna as chronomarkers. Based on the saga descriptions, it is not possible to determine to what time the mentioned clothing belongs, 9th—10th or 13th—14th centuries. It is also completely impossible to use references to ships and various weapons that would seem convenient for dating (first of all, swords in view of the variety of their ty

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13

Glebova, Darya S. "What do they talk about “in fair words” in Old Norse-Icelandic literature?" Shagi / Steps 10, no. 2 (2024): 234–55. http://dx.doi.org/10.22394/2412-9410-2024-10-2-234-255.

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The paper analyses the use of the paroemia at mæla fagrt ok hyggja flátt (to speak fairly and to think falsely) in the Old Norse-Icelandic literary corpus, focusing both on the paroemia and its derivative — the representation of the characters’ eloquence by the formula that they are speaking in “fair words” (mæla með fögrum orðum). At the heart of the research lies the obscure use of the paroemia in one of the sagas of Icelanders, Bjarnar saga hítdælakappa, where the paroemia’s function is difficult to interpret if it is read only against the general context of the saga. While often in the Old

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McGillivray, Andrew. "Weapon of Assault: Combat, Protective Magic, and the Fatal Throat Bite in Icelandic Sagas." European Journal of Scandinavian Studies 54, no. 1 (2024): 105–22. http://dx.doi.org/10.1515/ejss-2024-2006.

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Abstract Icelandic sagas contain a literary motif little known in other pre-modern literary traditions: the throat bite. There are 10 scenes in the sagas in which one character bites, almost bites, or contemplates biting the throat of another character. The throat bite was used by saga authors strategically and purposefully, whether to resolve conflict, similar to a more conventional murder; to signify paranormal characteristics – or lack of paranormal characteristics; or to denote interpersonal power dynamics within a saga narrative. Due to the prevalence of the throat bite in extra-narrative

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15

Aðalsteinsson, Jón. "Opferbeschreibungen in christlichen Schriften." Scripta Instituti Donneriani Aboensis 13 (January 1, 1990): 206–22. http://dx.doi.org/10.30674/scripta.67177.

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The article analyses Christian influences as they can be observed in the narrations of traditional Icelandic Sagas from the early Christian period. It gives special attention to rituals of offering as these are depicted in the Landnámabók (dating from the early 12th century) and a selection of Sagas.

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16

Ross, Margaret Clunies. "William Morris and the Icelandic Sagas." Journal of English and Germanic Philology 119, no. 1 (2020): 134–36. http://dx.doi.org/10.5406/jenglgermphil.119.1.0134.

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17

Scheel, Roland. "Erzähltes Recht oder Erzählen vom Recht? Praxis, Theorie und Gender in isländischen Sagatexten." Das Mittelalter 25, no. 1 (2020): 46–65. http://dx.doi.org/10.1515/mial-2020-0005.

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AbstractThe society depicted in the Icelandic family sagas has often been characterised as the archetype of a ‘feuding society’. The disputing strategies found in the sagas have therefore served as an argument that the prescriptions of the laws which curb revenge were irrelevant in socio-legal practice. This dominance of the feud as the actual ‘law’ crystallising in saga disputes is questioned through a close analysis of gender roles. While ‘classical’ sagas frequently apply the motif of the female whetter who forces a male character to take action or lose his manly honour, thus stabilising th

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18

Jackson, Tatjana. "Icelandic Volcanoes in Medieval Sagas, Chronicles, Annals and in Modern Scholarly Literature." ISTORIYA 14, no. 8 (130) (2023): 0. http://dx.doi.org/10.18254/s207987840027707-6.

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Iceland is an area of incredibly active volcanic activity. Volcanic eruptions accompany life on the island from the very moment of its settlement. According to scientists, more than two hundred eruptions have occurred in historical time, the most recent of which is the eruption of the Fagradalsfjall volcano, 40 km from Reykjavik, in August 2022. Iceland is the birthplace of unique medieval literature written down in the 12th and 13th centuries. The attention of scholas is drawn to the fact that in the most famous narrative genre of Old Icelandic literature, the so-called Íslendingasögur, or Fa

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19

Kouvola, Karolina. "Fredlöshet i de isländska sagorna." Budkavlen 93 (May 19, 2023): 103–4. http://dx.doi.org/10.37447/bk.129736.

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20

Boos, Florence. "Morris the Skald: Icelandic Translation as Social Liberation." Victorian Poetry 62, no. 1-2 (2024): 109–40. https://doi.org/10.1353/vp.2024.a948527.

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Abstract: Between 1869 and 1895, William Morris published with his co-translator Eiríkr Magnússon eight volumes of Icelandic translations. Morris's approach to Icelandic translation embodied a form of radical, empowering identification, which moderated over time into a belief that certain aspects of Icelandic culture could provide models for an alternate, less materialistic future society. Morris expressed his intense engagement with the sagas in a series of poems, in which he responded in starkly personal terms to the Icelandic literary past. In addition, Morris inscribed several of his writi

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21

Lerner, Henrik. "Ethical relations, a connecting theme in Vilhjálmur Árnason’s work on Icelandic sagas, public deliberation, and encounters between patients and professionals." Etikk i praksis - Nordic Journal of Applied Ethics, no. 2 (December 27, 2024): 23–34. https://doi.org/10.5324/eip.v18i2.5954.

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This paper will explore two strands of Vilhjálmur Árnason’s extensive body of work: his analysis of dialogue ethics within medical ethics and his analysis of ethics in the Icelandic sagas. The central thesis is that combining these two strands, bioethics and literary analysis, can provide valuable insights to further the discussion of ethics among citizens in multicultural communities. Vilhjálmur’s1 analysis of the Icelandic sagas shows that the sagas have a specific value foundation, specific virtues as well as narrative in how to present the ethical aspects. In the field of bioethics, he has

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22

Crocker, Christopher. "Guardian of Memory: Halldór Laxness, Saga Editor." Scandinavian-Canadian Studies 26 (December 1, 2019): 110–31. http://dx.doi.org/10.29173/scancan165.

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ABSTRACT: During the 1940s the Icelandic novelist Halldór Laxness embarked on a project to oversee the publication of five medieval sagas. The project emerged as a response to certain editorial practices common to the time and, like many of Halldór’s endeavours, invited no small measure of controversy. In fact, Halldór’s publication venture resulted in a legal battle with the Icelandic government, from which he ultimately emerged victorious. An examination of his editorial project and its background demonstrates much about Halldór’s own understanding of the medieval sagas and the wider signifi

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23

Jakobsson, Ármann. "Afterword: Whatever Happened to the Sagas?" Scandinavian-Canadian Studies 26 (December 1, 2019): 304–11. http://dx.doi.org/10.29173/scancan172.

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ABSTRACT: The author, who has himself written novels inspired by the Middle Ages, discusses the development of medievalism in Icelandic literature since Halldór Laxness’s Gerpla (1952)—with a particular eye on novels composed since 2000.

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24

Finlay, Alison. "Ian Felce:William Morris and the Icelandic Sagas." European Journal of Scandinavian Studies 50, no. 2 (2020): 375–77. http://dx.doi.org/10.1515/ejss-2020-2004.

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25

Cormack, Margaret. "Fact and Fiction in the Icelandic Sagas." History Compass 5, no. 1 (2006): 201–17. http://dx.doi.org/10.1111/j.1478-0542.2006.00363.x.

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26

Eysteinsson, Ástráður. "Is Halldór Laxness the Author of Fóstbræðra saga? On the Author Function, Intertextuality, Translation, and a Modern Writer’s Relationship with the Icelandic Sagas." Scandinavian-Canadian Studies 26 (December 1, 2019): 132–55. http://dx.doi.org/10.29173/scancan166.

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ABSTRACT: Asking the titular question entails considering different concepts of authorship, from the modern sense of the term to Michel Foucault’s idea of the “author function,” as well as considering Halldór Laxness’s connection with the Icelandic sagas, in terms of his reception, editing, and rewriting/translation of them. The context of Halldór’s contemporary Iceland is also important, specifically the prevailing perceptions of the sagas. This article explores the interrelationship between Fóstbræðra saga and Halldór’s Gerpla through intertextuality and, ultimately, Halldór’s role in the co

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Jackson, Tatjana. "Sagas in Time and Time in the Sagas: an Attempt at a Historiographical Review." ISTORIYA 14, no. 12-1 (134) (2023): 0. http://dx.doi.org/10.18254/s207987840028467-2.

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This article is devoted to the perception of time in early Iceland (from the establishment in 930 of the Althing, an annual national assembly, to the submission of the Icelanders to the Norwegian king in 1262—1264). This is not, however, a result of my work with medieval sources (first of all, Icelandic sagas and historical writings) but an attempt to present an overview of this issue in the assessment of international historiography, mainly of the last fifty years, but with a significant emphasis on the 2020s. If by 2017, as noted in the scholarly literature, very little had been published on

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Fomin, Vyacheslav. "Icelandic sagas as a “non-historical” source on the history of Russia." OOO "Zhurnal "Voprosy Istorii" 2023, no. 12-2 (2023): 40–51. http://dx.doi.org/10.31166/voprosyistorii202312statyi53.

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OLIVEIRA, ANDRÉ ARAÚJO DE. "As Vozes das Sagas: uma análise das Influências e Conjunturas na produção das Sagas Islandesas sobre a ótica Backtiniana * The Voices of the Sagas: an analysis of the Influences and Situations in the production of the Icelandic Sagas Through the optical.." História e Cultura 2, no. 3 (2014): 380. http://dx.doi.org/10.18223/hiscult.v2i3.1112.

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<p class="Estilopadro"><strong>Resumo:</strong> As sagas islandesas são uma das principais fontes de estudo da Escandinávia medieval. São fontes escritas normalmente posteriores aos fatos narrados, sendo assim originária de uma tradição oral contemporânea a sua produção. Essa problemática, da temporalidade das sagas e o contexto de análise e produção, deixa o seu estudo com várias armadilhas e incógnitas, que buscaremos contemplar nessa breve análise. Buscaremos uma possível metodologia para o estudo das sagas por meio do uso da reflexão de Bakhtin no qual se compreende o dis

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Firth, Matthew. "The Routledge research companion to the Medieval Icelandic Sagas [Book Review]." Journal of the Australian Early Medieval Association 16, no. 1 (2020): 209–10. http://dx.doi.org/10.35253/jaema.2020.1.10.

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Review(s) of: The Routledge Research Companion to the Medieval Icelandic Sagas, by Armann Jakobsson and Sverrir Jakobsson (eds), (London: Routledge, 2017) hardcover, xii + 363 pages, RRP 200 pounds; ISBN: 9781472433305.

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Karlsson, Gunnar. "Drög að réttarsögu orðlistar á Íslandi." Lög og bókmenntir 18, no. 1 (2018): 11–37. http://dx.doi.org/10.33112/ritid.18.1.2.

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Medieval Icelandic law contains no provisions about copyright. Authors used without hesitation narrative texts by others, but poets were paid for composing laudatory poems about kings and narrators for telling stories at their courts. The art of storytelling became a speciality of Icelanders, who were also hired to write biographies of Norwegian kings. It was considered reprehensible to use the poetry of others as one's own work. Two Norwegian poets may have got the cognomens skáldaspillir (Destroyer of poets?) and illskælda (Bad or Evil poet?) for plagiarism. An Icelandic poet composed a laud

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Arnarson, Eiríkur Örn. "The Saga of Behavioural Cognitive Intervention." Behavioural and Cognitive Psychotherapy 22, no. 2 (1994): 105–10. http://dx.doi.org/10.1017/s1352465800011899.

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It is of interest to link behavioural paradigms with the past and see whether the cultural roots of behavioural and cognitive therapies can be found in medieval literature. In this context the attention is drawn to the Icelandic Sagas. Iceland was destined to become a chosen sanctuary for Norse culture, a place where the memories and history of Northern Europe were more diligently preserved than anywhere else, and recorded in books that are today the richest source of knowledge of the Viking Age.

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Andrésson, Kristinn E. "A Modern-Day Saga in Fancy Dress: Contemporary Social Critique in Halldór Laxnessʼs Gerpla". Scandinavian-Canadian Studies 26 (1 грудня 2019): 182–206. http://dx.doi.org/10.29173/scancan168.

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ABSTRACT: This article was written by literary scholar, publisher, and socialist parliamentarian Kristinn E. Andrésson (1901–1973) shortly after Gerpla’s publication in 1952. However, it was only published nearly twenty years later, on the occasion of Halldór Laxness’s 70th birthday. It situates the novel within its sociohistorical context and reads it as an incisive critique of its contemporary milieu, rather than simply a brilliant reimagining of the sagas. “A reevaluation of the past is a stipulation of the book, but not its goal,” Kristinn writes. Rather, by casting the romanticized heroes

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Lethbridge, Emily, and Steven Hartman. "Inscribing Environmental Memory in the Icelandic Sagas and the Icelandic Saga Map." Publications of the Modern Language Association of America 131, no. 2 (2016): 381–91. http://dx.doi.org/10.1632/pmla.2016.131.2.381.

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This essay discusses strategic efforts to develop new digital research tools and approaches as key elements of an inter-disciplinary research initiative in progress, Inscribing Environmental Memory in the Icelandic Sagas (IEM), which aims to study aspects of Icelandic literature, history, archaeology, environment, and geography in order to better understand societal responses to environmental change over the longue durée. The essay showcases a particular digital humanities project, Icelandic Saga Map (ISM), which not only provides an extremely useful tool for helping achieve many of the identi

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Shtyryakova, Yulia. "A quest for the atgeir: the unknown Viking weapon in Icelandic sagas and archaeological data." Acta Periodica Duellatorum 7, no. 1 (2019): 27–59. http://dx.doi.org/10.2478/apd-2019-0002.

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Abstract Today we know much about the culture of the Viking Age, but there are still gaps to fill. One of them is what the legendary weapon called atgeirr in Icelandic sagas really was. Nowadays researchers prefer to view atgeir as a kind of spear. But the defining features of atgeir are not clearly described and the range of different kinds of spearheads suggested as related to this weapon is frustratingly wide. This paper draws on saga material with the aim to describe essential characteristics of atgeir which differentiate it from the spear. This would allow to considerably narrow down the

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WHALEY, D. C., and D. ELLIOT. "A Medieval Casebook: Hand Cures Documented in the Icelandic Sagas of Bishops." Journal of Hand Surgery 19, no. 5 (1994): 667–71. http://dx.doi.org/10.1016/0266-7681(94)90141-4.

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The Sagas of Icelandic bishops composed in and around the 13th century reveal something of the incidence and treatment of various hand conditions in the medieval period. A selection from the relevant material is translated and discussed.

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Chankova, Yana. "The Saga of Icelandic." Chuzhdoezikovo Obuchenie-Foreign Language Teaching 48, no. 1 (2021): 19–31. http://dx.doi.org/10.53656/for21.12saga.

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This paper seeks to answer the question whether the great wealth of Icelandic literature in the sagas and the Eddas of the 12th – 13th c. is accessible to modern Icelanders without special linguistic training and hence whether it is possible for a language to remain almost intact and impervious to changes for more than 7 centuries. The paper provides an ad hoc contrastive analysis of the main nominal and verbal grammatical categories in Modern Icelandic and Old Icelandic, while focusing on their morphological properties, and describes and discusses the similarities and differences ensuing from

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Gyönki, Viktória. "Múltépítés és propaganda." Belvedere Meridionale 32, no. 1 (2020): 74–88. http://dx.doi.org/10.14232/belv.2020.1.7.

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Harald the hard-ruler (Old Norse: Haraldr harðráði) (1046–1066) was the last king of the socalled Viking Age. His life and deeds were recorded in numerous compilations of the Kings’ sagas, such as Heimskringla and Morkinskinna. Both of these texts depict him as a strong ruler and military leader. This portrait could not be complete however, without those shorter episodes in the Kings’ sagas between diff erent Icelanders and the king – mostly, it was Harald who had to compete with them. While Harald was famous for his smart tactics in byzantine service, he was not able to outperform Icelanders.

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Eriksen, Stefka G. "Emotional Religiosity and Religious Happiness in Old Norse Literature and Culture." Arkiv för nordisk filologi 133 (April 15, 2025): 53–84. https://doi.org/10.63420/anf.v133i.27787.

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The main aim of this article is to investigate whether and how the traditional Christian theological premise that “God is Happiness” was adapted to the social and ideological norms and aesthetics of Old Norse literature and culture. This is done by studying the motif of religious awakening in a variety of Old Norse genres, including primary and secondary translations of Latin sources, translations from Old French, and indigenous genres such as Bishops’ sagas, Icelandic family sagas, and legendary sagas. The main conclusion is that religious awakening is represented in a variety of ways in the

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40

Halink, Simon. "The Icelandic mythscape: sagas, landscapes and national identity." National Identities 16, no. 3 (2014): 209–23. http://dx.doi.org/10.1080/14608944.2014.935310.

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Whitla, William. "Ian Felce. William Morris and the Icelandic Sagas." Review of English Studies 70, no. 295 (2019): 578–80. http://dx.doi.org/10.1093/res/hgz003.

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42

Kári Gíslason. "Within and Without Family in the Icelandic Sagas." Parergon 26, no. 1 (2009): 13–33. http://dx.doi.org/10.1353/pgn.0.0145.

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Tucker, John. "The Growth of Medieval Icelandic Sagas (1180–1280)." Journal of English and Germanic Philology 107, no. 4 (2008): 543–45. http://dx.doi.org/10.2307/20722682.

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Árnason, Jóhann Páll. "Konec řádu na kraji světa. K historické sociologii islandských ság." HISTORICKÁ SOCIOLOGIE 15, no. 2 (2023): 27–41. http://dx.doi.org/10.14712/23363525.2023.20.

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This article discusses the historical background to the medieval Icelandic sagas. It draws on the work of Icelandic historians, especially Gunnar Karlsson, to argue that the key factor was a distinctive political order established in Iceland before the conversion to Christianity. This was not a peasant democracy, as some idealizing interpretations have suggested; it was an oligarchy sui generis, with power (and a remnant of religious authority) vested in an elite of chieftains. However, there was no executive centre. This decentralized regime left its mark on the Christianizing process; the Ic

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Power, Bernard A. "Climatological Analysis of Old Norse Sailing Directions for North Atlantic Routes." Journal of Navigation 55, no. 1 (2002): 109–16. http://dx.doi.org/10.1017/s037346330100159x.

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The navigational feats of the Vikings and Norse in the Middle Ages have excited much interest and admiration, and we are fortunate that actual sailing directions for their various North Atlantic routes have been passed down to us in the Icelandic sagas. Using statistical data of modern wind conditions, this paper examines the sailing directions to determine whether the sailing times quoted are reasonable for a type of ship that was making these voyages in the Middle Ages. The findings show very good correlation between the calculated times and those of the sagas. The paper goes on to study an

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Jackson, Tatiana N. "ON THE USE OF THE HISTORICAL PRESENT TENSE (PRAESENS HISTORICUM) IN THE ICELANDIC SAGAS." RSUH/RGGU Bulletin. "Literary Theory. Linguistics. Cultural Studies" Series, no. 1 (2024): 52–65. http://dx.doi.org/10.28995/2686-7249-2024-1-52-65.

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The article examines the phenomenon of alternation of tenses in the Icelandic sagas, or more precisely, the inclusion into a narrative of past events, as the sagas are, along with the normal forms of the past tense, forms of the so-called “present historical”. This practice is not an exclusive feature of the Old Icelandic language but is found in Indo-European languages of different historical eras and geographical locations. Saga scholars, whose works are discussed here, have paid much attention to this phenomenon and put forward numerous interpretations of this narrative mode, both grammatic

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Orkisz, Jan H. "Pole-weapons in the Sagas of Icelanders: a comparison of literary and archaeological sources." Acta Periodica Duellatorum 4, no. 1 (2016): 177–212. http://dx.doi.org/10.1515/apd-2016-0006.

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Abstract The Icelandic sagas are a major source of information on the Vikings and their fighting prowess. In these stories, several mysterious pole-weapons appear, which are often called “halberds”, for lack of a better word. In order to better identify what these weapons could have been, and to provide a better understanding of how the sagas relate to the Viking-age events they describe, we confront textual and archaeological evidence for several of these weapons (the höggspjót, the atgeirr, the kesja, the krókspjót, the bryntroll and the fleinn), keeping in mind the contextualisation of thei

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Österberg, Eva. "Criminality, Social Control, and the Early Modern State: Evidence and Interpretations in Scandinavian Historiography." Social Science History 16, no. 1 (1992): 67–98. http://dx.doi.org/10.1017/s0145553200021386.

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People in the Icelandic Sagas, and with them the narratives themselves, are impelled by powerful human passions: love, hate, pride, envy, fidelity. This is easy to see and easy to explain. In stories that are intended to captivate their audience, it is vital to spellbind listeners of both sexes and all ages with the excitement of eternal existential problems.Yet there are other features in the sagas that modern cultural analysis has considered less dependent on the requirements of the literary genre and thus more revealing expressions of the Scandinavian mentality. These include the legalism t

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Bernharðsson, Haraldur. "Jón Thoroddsen og málstöðlun nítjándu aldar: Nokkur málfarsatriði í skáldsögunni Pilti og stúlku 1850 og 1867." Orð og tunga 19 (June 1, 2017): 77–127. http://dx.doi.org/10.33112/ordogtunga.19.4.

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The current linguistic standard for Icelandic arose in the 19th century amidst rising romantic nationalism in Iceland and demands for independence from Danish rule. The architects of this standard, many of whom were Icelandic university students in Copenhagen, looked to the medieval Icelandic literature — the sagas — for linguistic ideals. This retrospective standard was propagated through the Icelandic Latin School, at Bessastaðir/Reykjavik, the only institution of higher education in Iceland at the time, and, especially in the second half of the century, through grammars and in printed books

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Jensson, Gottskálk. "The Constitutive Science of Benedictine Literacy: The Archive of Þingeyrar Abbey in Iceland." Religions 14, no. 7 (2023): 862. http://dx.doi.org/10.3390/rel14070862.

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The monastic archives of Iceland have rarely been made the subject of specific studies. This article is intended to survey the history of one such archive, belonging to the Benedictine Abbey of Þingeyrar in Northern Iceland, which was founded 1133 and dissolved 1551. Through its extraordinarily rich literary production this monastery left an indelible mark on the Northern-European cultural heritage. After the Reformation Þingeyrar Cloister remained a state-owned and ecclesiastical institution until modern times. Its archive, which is partly preserved to this day, is both the most extensive of

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