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Journal articles on the topic 'Njals saga'

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Published: 4 June 2021

Last updated: 30 July 2024

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1

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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2

Sävborg, Daniel. "Gåtfullhet i sagalitteraturen." Scandinavistica Vilnensis, no. 9 (December 20, 2014): 155–66. http://dx.doi.org/10.15388/scandinavisticavilnensis.2014.9.12.

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The article discusses several aspects of the well-known enigmatic character of the Icelandic family sagas. Four cases are examined in detail: the cause of Unnr’s sorrow in the beginning of Njáls saga, the talk between Stýrr and Snorri in the berserks’ episode in Eyrbyggja saga, the identity of Vésteinn’s murderer in Gísla saga, and Guðrún’s enigmatic last words about her love in Laxdoela saga. The use of the enigmatic narrative form in all these cases is discussed. The article argues that this kind of enigmatic episodes in the saga literature should not be interpreted in the same way as enigmatic episodes in modern literary works, where the solution of the mystery is left open. In the sagas, the mystery has a solution, and there is a correct answer. In contrast to modern literature, the mystery in the sagas can always be solved, and the use of enigmas and mysteries is rooted in the literary technique of the sagas. The article analyses and proposes several reasons for the enigmatic narrative style used by the saga authors.

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3

Wolf, Kirsten. "Njal's Saga. Robert Cook." Speculum 78, no. 4 (2003): 1271–72. http://dx.doi.org/10.1017/s0038713400100661.

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4

Hagland, Jan Ragnar. "On Translating Icelandic Sagas into Modern Norwegian – the Case of Brennu Njáls Saga." Scandinavistica Vilnensis, no. 2 (May 28, 2009): 41–54. http://dx.doi.org/10.15388/scandinavisticavilnensis.2009.2.3.

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5

Litovskikh, E. V. "KINSHIP TERMINOLOGY OF BRENNU-NJÁLS SAGA." Vestnik of Lobachevsky University of Nizhni Novgorod, no. 4 (2021): 53–60. http://dx.doi.org/10.52452/19931778_2021_4_53.

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6

Jakobsson, Ármann. "Masculinity and Politics in Njáls Saga." Viator 38, no. 1 (2007): 191–215. http://dx.doi.org/10.1484/j.viator.2.302082.

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7

Karashayski, Kemran. "Between Rhos and Varangians: Hetaireia of Infantrymen in the Byzantine Imperial Guard in the Last Third of the 10th Century." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija, no. 6 (December 2023): 303–9. http://dx.doi.org/10.15688/jvolsu4.2023.6.22.

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Introduction. The article is dedicated to the study of the hetaireia of infantrymen – the Byzantine Imperial Guard troop in the 970–980s, which included mercenaries from Rus’ and Scandinavia. Methods. The research is based on a combination of systemic and institutional approaches in the analysis of Byzantine and Old Icelandic written sources that allow us to establish a chronological framework for the existence of this military formation, its composition, structure and place in the development and transformation of the foreign mercenary corps in the Byzantine Empire during the 10th century. Analysis. The unit is known by the rank of its commander, the hetaireiarches of infantrymen, mentioned in “Escurial Taktikon” (970s). The main information on the hetaireia of infantrymen and related foreign mercenary groups in Byzantine service is contained in the treatise “De Cerimoniis” (963), the historical work by Leo the Deacon (late 10th century), the military treatise “De castrametatione” (second half of the 980s) and in the Old Icelandic sagas such as “Hrafnkels saga Freysgoða”, “Finnboga saga ramma”, “Hallfreðar saga vandræðaskálds” and “Brennu-Njáls saga”. Results. As the study shows, the hetaireia of infantrymen was organised during the reign of the emperor John I Tzimiskes (969–976) and existed from 970 to 988–989, becoming one of the stages in the formation of the so-called “Varangian-Russian” corps as part of the Byzantine armed forces. Presumably, this unit consisted of two troops of northern mercenaries with a total number of about 400–800 warriors.

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8

Lönnroth, Lars. "New and Old Interpretations of Njáls saga." Viking and Medieval Scandinavia 13 (January 2017): 101–14. http://dx.doi.org/10.1484/j.vms.5.114352.

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9

Wolf, Kirsten. "Annette Lassen, Islændingesagaernes Verden, vol. 1. [Copenhagen]: Gyldendal, 2017. Paper. Pp. 165; 8 color and 7 black-and-white figures. kr. 149.95. ISBN: 978-8-7022-3408-4. Annette Lassen, trans., Islændingesagaerne, vol. 2, Laksdølernes Saga, Totten om Bolle, Viglunds Saga. [Copenhagen]: Gyldendal, 2017. Paper. Pp. 343. kr. 129. ISBN: 978-8-7022-1479-6. Annette Lassen, trans., Islændingesagaerne, vol. 3, Egils Saga, Fostbrødrenes Saga, Erik den Rødes Saga. [Copenhagen]: Gyldendal, 2017. Paper. Pp. 286. kr. 129. ISBN: 978-8-7022-2725-3. Annette Lassen, trans., Islændingesagaerne, vol. 4, Njals Saga. [Copenhagen]: Gyldendal, 2017. Paper. Pp. 380. kr. 199.95. ISBN: 978-8-7022-3408-4." Speculum 95, no. 3 (2020): 848–50. http://dx.doi.org/10.1086/709391.

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10

Tirosh, Yoav. "Víga-Njáll: A New Approach Toward Njáls saga." Scandinavian Studies 86, no. 2 (2014): 208–26. http://dx.doi.org/10.1353/scd.2014.0015.

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11

Veisland, Jørgen. "The Women of Njal's Saga: An Ethics of Ambiguity?" Sociology and Anthropology 6, no. 4 (2018): 355–60. http://dx.doi.org/10.13189/sa.2018.060402.

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12

Lethbridge, Emily. "‘Why Is Your Axe Bloody?’ A Reading of Njáls Saga." Textual Practice 29, no. 6 (2015): 1194–98. http://dx.doi.org/10.1080/0950236x.2015.1056480.

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13

Tirosh. "Víga-Njáll: A New Approach Toward Njáls saga1." Scandinavian Studies 86, no. 2 (2014): 208. http://dx.doi.org/10.5406/scanstud.86.2.0208.

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14

Ordower, Henry. "Exploring the Literary Function of Law and Litigation in "Njal's Saga"." Cardozo Studies in Law and Literature 3, no. 1 (1991): 41–61. http://dx.doi.org/10.2307/743501.

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15

Ordower, Henry. "Exploring the Literary Function of Law and Litigation in "Njal's Saga"." Cardozo Studies in Law and Literature 3, no. 1 (1991): 41–61. http://dx.doi.org/10.1525/lal.1991.3.1.02a00040.

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16

Evans Tang, Harriet J. "Reading Animal-Human Relations: Sámr and Gunnarr in Njáls saga." Scandinavian Studies 95, no. 1 (2023): 35–55. http://dx.doi.org/10.5406/21638195.95.1.02.

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17

Tang, Harriet J. Evans. "Reading Animal-Human Relations: Sámr and Gunnarr inNjáls saga." Scandinavian Studies 95, no. 1 (2023): 35–55. http://dx.doi.org/10.3368/sca.95.1.0035.

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18

Þorgeirsson, Haukur. "Háa-Þóra og Þorgerður Hölgabrúður." Gripla 34 (2023): 277–93. http://dx.doi.org/10.33112/gripla.34.9.

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The Icelandic game of Háa-Þóra (Tall Þóra) is alluded to in a late seventeenth-century source, and a reasonably detailed description of it survives in the eighteenth-century Niðurraðan. A man is dressed up to represent an immensely tall woman, carrying a pole with a woman’s headdress and scarf. This “Tall Þóra” is referred to as a goð in Niðurraðan, a word which refers to pagan gods and idols of pagan gods. Þóra joins the party of revellers as quietly as possible, but once she is in position, a great ruckus ensues as Þóra attacks the guests and in particular the lead singer. Eventually Þóra retreats from the party with her clothes in disarray. Medieval Icelandic sources record a goddess or ogress with similarities to HáaÞóra, namely Þorgerðr Hǫlgabrúðr. (a) She is noted for her tallness in the First Grammatical Treatise and in Njáls saga. (b) In the Gesta Danorum she is seemingly referred to as Thora. (c) Njáls saga mentions an idol of Þorgerðr having a headdress. (d) The Great Saga of Óláfr Tryggvason tells of a female troll who surreptitiously enters a game played by the king’s men. She behaves violently until she is eventually defeated and forced to retreat by an unnamed man, presumably the king himself. This female troll introduces herself as a friend of Hákon jarl and a recipient of his gifts – she is presumably Þorgerðr Hǫlgabrúðr. The game of Háa-Þóra might be based on an idea similar to this scene in the saga, as a re-enactment of the defeat of a pagan spirit. A poem in Eddic metre, Þóruljóð, was recorded from oral tradition in the seventeenth century. The Þóra of the poem seems to be the same character as the Háa-Þóra of the game. In the poem, Þóra is a tall and frightening woman who arrives at a Yule feast at the farm of a chieftain, Þorkell. Þorkell welcomes Þóra to his high seat and provides her with a headdress and a cloak. Eventually, Þóra gives Þorkell a sail that she has created and tells him that it will bring him good fortune (“hamingja”) as he sails into battle. This story is reminiscent of the relationship between Hákon jarl and Þorgerðr Hǫlgabrúðr as described in Jómsvíkinga saga. Hákon gives Þorgerðr gifts, including a human sacrifice, and Þorgerðr rewards him by intervening in his favour during a sea battle where she controls the wind. The similarities between Háa-Þóra, Þóra of Þóruljóð and Þorgerðr Hǫlgabrúðr are enough to suggest that the three figures have a common origin.

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19

Crocker. "To Dream is to Bury: Dreaming of Death in Brennu-Njáls saga." Journal of English and Germanic Philology 114, no. 2 (2015): 261. http://dx.doi.org/10.5406/jenglgermphil.114.2.0261.

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20

Falk, Oren. "‘Why Is Your Axe Bloody?’ A Reading of Njáls Saga (by William Ian Miller)." Mediaeval Journal 5, no. 2 (2015): 147–50. http://dx.doi.org/10.1484/j.tmj.5.108535.

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21

Slusher, Jeffrey L. "Runic Wisdom in "Njal's Saga" and Nordic Mythology: Roots of an Oral Legal Tradition in Northern Europe." Cardozo Studies in Law and Literature 3, no. 1 (1991): 21–39. http://dx.doi.org/10.2307/743500.

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22

Slusher, Jeffrey L. "Runic Wisdom in "Njal's Saga" and Nordic Mythology: Roots of an Oral Legal Tradition in Northern Europe." Cardozo Studies in Law and Literature 3, no. 1 (1991): 21–39. http://dx.doi.org/10.1525/lal.1991.3.1.02a00030.

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23

Classen, Albrecht. "Friends and friendship in heroic epics: with a focus on Beowulf, Chanson de Roland, the Nibelungenlied, and Njal’s Saga." Neohelicon 38, no. 1 (2011): 121–39. http://dx.doi.org/10.1007/s11059-011-0090-0.

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24

., Rajesh, R. S. Chauhan, Ashutosh Mishra та Priyanka Arya. "Study on ﬁshing craft and gears operated in Nanak Sagar reservoir, Uttarakhand, India." NATIONAL JOURNAL OF LIFE SCIENCES 17, № 1 (2020): 71–74. http://dx.doi.org/10.51365/njls.2020.v17i01.013.

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25

Sayers, William. "Gilduin Davy, La Saga des diseurs de loi: Esquisse juridique de l’Islande médiévale, Paris: Classiques Garnier, 2021, 454 pp." Mediaevistik 35, no. 1 (2022): 379–80. http://dx.doi.org/10.3726/med.2022.01.58.

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Abstract This thorough study is both long overdue and comes from an unexpected quarter. Davy is professor of the history of law at l’Université Paris-Nanterre. The lawman (lgmaðr) of his title and other legal advisors are well known to readers of the sagas of Icelanders but, as is the case of the master litigator Njáll Þorgeirsson, “Burnt Njall,” it is more as active players in court cases generated by feud than as more elevated and distant patrons of the law as institution. The best-known feature of the office of law speaker, as he is also known, was to have memorized the entire law code, at the pre-literate stage of this society, and to proclaim one third of it each year at the island-wide assembly over which he presided. This is the first modern study of the office of law man and its author is uniquely placed, by virtue of his familiarity with the Icelandic and Norwegian material, to trace its insufficiently studied development. Davy is also alert to the possible origins of law in what began in historical time with the settlement, and social and legal organization of an unpopulated North Atlantic island. As is to be expected, the laws of Norway, where a majority of the settlers originated, would have offered a ready model and there does seem to have been a transfer en bloc of Norwegian jurisprudence. But many of the settler generation would have had experience of raiding, trading, and residence in the British Isles, particularly Ireland, which had its own large body of jurisprudence, possibly dating from the seventh century. Davy’s project is even more ambitious in that he seeks to discover the very foundations of law, its mythical and legendary origins, and conceptual underpinning.

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26

Sayers, William. "Gilduin Davy, La Saga des diseurs de loi: Esquisse juridique de l’Islande médiévale, Paris: Classiques Garnier, 2021, 00, 000 pp." Mediaevistik 35, no. 1 (2022): 323–25. http://dx.doi.org/10.3726/med.2022.01.30.

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Abstract This thorough study is both long overdue and comes from an unexpected quarter. Davy is professor of history of law at l’Université Paris-Nanterre. The lawman (lgmaðr) of his title and other legal advisors are well known to readers of the sagas of Icelanders but, as is the case of the master litigator Njáll Þorgeirsson, “Burnt Njall,” it is more as active players in court cases generated by feud than as more elevated and distant patrons of the law as institution. The best-known feature of the office of law speaker, as he is also known, was to have memorized the entire law code, at the pre-literate stage of this society, and to proclaim one third of it each year at the island-wide assembly over which he presided. This is the first modern study of the office of law man and its author is uniquely placed, by virtue of his familiarity with the Icelandic and Norwegian material, to trace its insufficiently studied development. Davy is also alert to the possible origins of law in what began in historical time with the settlement, and social and legal organization of an unpopulated North Atlantic island. As is to be expected, the laws of Norway, where a majority of the settlers originated, would have offered a ready model and there does seem to have been a transfer en bloc of Norwegian jurisprudence. But many of the settler generation would have had experience of raiding, trading, and residence in the British Isles, particularly Ireland, which had its own large body of jurisprudence, possibly dating from the seventh century. Davy’s project is even more ambitious in that he seeks to discover the very foundations of law, its mythical and legendary origins, and conceptual underpinning.

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27

Tracy, Larissa. "William Ian Miller, “Why Is Your Axe Bloody?” A Reading of “Njáls Saga”. Oxford and New York: Oxford University Press, 2014. Pp. xx, 334. $85. ISBN: 978-0-19-870484-3." Speculum 91, no. 1 (2016): 240–42. http://dx.doi.org/10.1086/684270.

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28

Gropper, Stefanie. "Emily Lethbridge and Svanhildur Óskarsdóttir, eds., New Studies in the Manuscript Tradition of “Njáls saga”: The “historia mutila” of “Njála.” (Northern Medieval World.) Kalamazoo: Medieval Institute Publications, 2018. Pp. xxi, 332; many black-and-white figures and 21 tables. $129.99. ISBN: 978-1-5804-4305-0. Table of contents available online at https://www.degruyter.com/view/product/511971?format=G." Speculum 95, no. 3 (2020): 855–56. http://dx.doi.org/10.1086/709758.

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29

James, N. "and received - Alan Morrison, Michael Popham & Karen Wikander. Creating and documenting electronic texts. vii+63 pages. 2000. Oxford: Oxbow; 1-84217-012-0 (ISSN 1463-5194) paperback £10 & US$18. - Catherine Grout, Phill Purdy, Janine Rymer, Karla Youngs, Jane Williams, Alan Lock & DAN Brickley. Creating digital resources for the visual arts: standards and good practice, vii+152 pages, 8 figures. 2000. Oxford: Oxbow; 1-84217-013-9 (ISSN 1463-5194) paperback £15 & US$25. - Eric Kjellgren with Jo Anne Van Tilburg & Adrienne L. Kaeppler. Splendid isolation: art of Easter Island. 80 pages, 51 colour & b&w illustrations. 2002. New York (NY): Metropolitan Museum of Art & Now Haven (CT): Yale University Press; 0300-09078-1 paperback £14.95. - Robert Cook (tx. & ed.). Njal’s Saga, xli+378 pages, 4 maps, 4 tables. 2001. London: Penguin; 0-14-044769-5 paperback £8.99 & US$14 & CAN$19.99. - Sumit Guha. Health and population in South Asia from earliest times to the present, vii+178 pages, 8 figures, 35 tables. 2001. London: Hurst; 1-85065-578-2 hardback £25." Antiquity 76, no. 291 (2002): 253. http://dx.doi.org/10.1017/s0003598x00119672.

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30

""Why is your axe bloody?": a reading of Njals saga." Choice Reviews Online 52, no. 10 (2015): 52–5212. http://dx.doi.org/10.5860/choice.189928.

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31

Machado Marangon, Julia. "A mulher na sociedade nórdica medieval: uma análise do cotidiano feminino entre os séculos X e XI a partir da Saga de Njáll." Medievalis 10, no. 2 (2022). http://dx.doi.org/10.55702/medievalis.v10i2.48779.

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O presente artigo se destina a fazer uma análise acerca do cotidiano das mulheres inseridas em uma sociedade nórdica medieval dos séculos X a XI, a partir do relato presente na Saga de Njáll, de modo a compreender o papel destas mulheres presentes nas sociedades islandesas. Mais especificamente, os objetivos da pesquisa foram identificar como são representadas as mulheres na fonte; investigar, na saga, quais eram os direitos das mulheres; e observar até onde se estendia a influência das mulheres dentro desta sociedade. A Njáls saga, ou Saga de Njáll, é uma saga islandesa de autoria desconhecida, que retrata a Islândia entre os anos 960-1020 d.C. cuja tradução para o português se encontra na tese de doutorado Brennu-Njáls saga: Projeto Tradutório e Tradução para o Português, defendida em 2014 pelo então doutorando Théo de Borba Moosburger. A trama da Saga narra a história de amizade entre Gunnarr Hámundarson e Njáll Þorgeirsson, e como as disputas entre suas famílias (suas esposas, mais especificamente) levaram a morte de Njáll, durante o incêndio em sua fazenda. Foi possível constatar, ao longo da pesquisa, que as mulheres possuíam relativa autonomia dentro dessas sociedades, além de uma grande influência e de terem direitos que as protegiam, embora ainda dependessem da intervenção masculina, não podendo reivindicar esses direitos por si só.

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32

Jakobsson, Ármann. "Cursing with trolls in Njáls saga: Taking Hallgerðr seriously." Orð og tunga 25 (June 2023). http://dx.doi.org/10.33112/ordogtunga.25.2.

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Rætt er um tvö tilvik í Njáls sögu þar sem tröll eru ákölluð til að greina betur merkingu blótsins, tilgang og hverjir blóta. Eins er rætt um trúskiptin, stöðu hjátrúarinnar og seiglu fornra yfirnáttúrulegra vætta í nýkristnu samfélagi.

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33

"‘Why is your axe bloody? A Reading of ‘Njáls saga." Modern Language Review 111, no. 1 (2016): 283–84. http://dx.doi.org/10.1353/mlr.2016.0059.

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34

Þorgeirsdóttir , Brynja. "The Language of Feeling in Njáls saga and Egils saga : Construction of an Emotional Lexis." Scripta Islandica: Isländska Sällskapets Årsbok 71 (2020). http://dx.doi.org/10.33063/diva-429319.

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35

Þorgeirsdóttir , Brynja. "The Language of Feeling in Njáls saga and Egils saga : Construction of an Emotional Lexis." Scripta Islandica: Isländska Sällskapets Årsbok 71 (2020). http://dx.doi.org/10.33063/diva-429319.

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36

Zeevaert, Ludger. "Easy tools to get to grips with linguistic variation in the manuscripts of Njáls saga." Digital Medievalist 10 (July 10, 2015). http://dx.doi.org/10.16995/dm.60.

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