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Journal articles on the topic 'Old Norse Religious poetry'

Author: Grafiati

Published: 4 June 2021

Last updated: 27 July 2025

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1

Mckinnell, John. "The Earth as Body in Old Norse." Religionsvidenskabeligt Tidsskrift 74 (March 25, 2022): 534–50. http://dx.doi.org/10.7146/rt.v74i.132122.

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ABSTRACT: This article investigates two of three main ways outlined by Snorri Sturlusson in Gylfaginning in which Old Norse poets might refer to the earth in their poetry: By reference to the myth of the killing of Ymir as well as by reference to the immediate family of the goddess Jǫrð. By looking at the meaning of these references to the origins of the earth, the article investigates the underlying human ideas and reactions of these references. RESUME: Denne artikel undersøger to af tre hovedmåder skitseret af Snorri Sturlusson i Gylfaginning, hvorpå norrøne digtere kunne henvise til j

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2

Ásdísardóttir, Ingunn. "Golden Words." Religionsvidenskabeligt Tidsskrift 74 (March 25, 2022): 525–33. http://dx.doi.org/10.7146/rt.v74i.132121.

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ABSTRACT: No one shows much surprise at the many kennings referring to poetry and the mead of poetry that are found in the Old Norse corpus of poetry. There is, however, another group of rather puzzling kennings, which seem to have been taken mainly at face value, although they are based on a rather strange notion. These are the many kennings that refer to gold as the speech and/or sound of the jǫtnar. In this article, I present the idea that these gold-kennings are strongly associated with the idea of poetry as the highest, most precious, form of speech. RESUME: Ingen viser megen overra

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Zenkova, Mariya. "Philosophical disputation vs. skill duel: methods of interpreting Latin hagiography in the old norse "Clemens saga"." St. Tikhons' University Review. Series III. Philology 80 (September 30, 2024): 58–75. http://dx.doi.org/10.15382/sturiii202480.58-75.

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The Clemens saga is a biography of St. Clement of Rome, compiled in the 1220s from translations of two Latin hagiographical works, the Recogniciones and the Passio Sancti Climentis. The Old Norse author made the translation in accordance with the peculiarities of the “saga” style: he changed the narrative modus, added didactic comments on Latin book culture, and used motifs and elements from Scandinavian folk literature. In addition, the Clemens saga is almost devoid of the philosophical and dogmatic Christian discourses that characterize the Recollections. One of such episodes altered in cont

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Egilsdóttir, Ásdís. "Kirsten Wolf and Natalie M. Van Deusen, The Saints in Old Norse and Early Modern Icelandic Poetry. (Toronto Old Norse-Icelandic Series.) Toronto, Buffalo, and London: University of Toronto Press, 2017. Pp. xi, 363. $95. ISBN: 978-1-4875-0074-0." Speculum 95, no. 2 (2020): 632–33. http://dx.doi.org/10.1086/708039.

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Dutbayeva, S. S. "Linguaculturological Features of the Images of the Celestial World in the Russian Poetry of the 1990’s." Bulletin of Kemerovo State University 21, no. 4 (2019): 1095–104. http://dx.doi.org/10.21603/2078-8975-2019-21-4-1095-1104.

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Modern philology studies language at the junction of different directions, e.g. hermeneutics and cultural studies, cognitive linguistics and literary criticism, linguaculturology and textology, etc. As a rule, combined methods provide the most interesting results. The article describes the images of the sky / heaven in the Russian poetry of the late XX century, the period of Russian history known as “the dashing nineties”. Contemporary poets seemed to have a very peculiar perception of that period. Their vision of traditional mythological and cultural symbols differed from commonly accepted in

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6

Meylan, Nicolas. "Andrew McGillivray, Influences of Pre-Christian Mythology and Christianity on Old Norse Poetry: A Narrative Study of “Vafþrúðnismál.” (Northern Medieval World.) Kalamazoo, MI: Medieval Institute Publications, 2018. Pp. x, 217. $89.99. ISBN: 978-1-5804-4336-4." Speculum 96, no. 4 (2021): 1205–6. http://dx.doi.org/10.1086/716444.

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Lutz, Angelika. "The Use of Norse Loanwords in Late Old English Historical Poems." Anglia 140, no. 2 (2022): 190–223. http://dx.doi.org/10.1515/ang-2022-0018.

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Abstract The use of Norse loanwords in Old English poetry seems to be restricted to historical poems in praise of prominent contemporaries. It is demonstrated that the few Norse loans in these poems neither contribute to the laudatory character of such texts nor serve as new, additional means of stylistic enrichment. Instead, the Norse loans in these late Old English historical poems can be shown to have been used to add factual plausibility to such poems as historical texts. This contrasts with the use of Norse loanwords in Middle English poems.

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Þorgeirsson, Haukur. "Late Placement of the Finite Verb in Old Norse Fornyrðislag Meter." Journal of Germanic Linguistics 24, no. 3 (2012): 233–69. http://dx.doi.org/10.1017/s1470542712000037.

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In Old Norse poetry, there is a syntactic difference between bound clauses (subordinate clauses and main clauses introduced by a con-junction) and unbound clauses (main clauses not introduced by a conjunction). In bound clauses, the finite verb is often placed late in the sentence, violating the V2 requirement upheld in prose. In unbound clauses, the V2 requirement is normally adhered to, but in fornyrðislag poetry, late placement of the finite verb is occasionally found. Hans Kuhn explained these instances as a result of influence from West Germanic poetry. The present article argues that the

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Lombardi, Maria Cristina. "Old Norse Poetry and the Language of Magic." Il Segno e le Lettere 9788879169967 (September 2022): 191–99. http://dx.doi.org/10.7359/996-2022-lomb.

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10

Otterberg, H. "A History of Old Norse Poetry and Poetics." Interdisciplinary Studies in Literature and Environment 13, no. 2 (2006): 287–88. http://dx.doi.org/10.1093/isle/13.2.287.

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11

Poole, Russell. "A History of Old Norse Poetry and Poetics." Journal of English and Germanic Philology 106, no. 3 (2007): 374–76. http://dx.doi.org/10.2307/27712665.

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12

Wellendorf, Jonas. "The Prosimetrum of Old Norse Historiography – Looking for Parallels." Interfaces: A Journal of Medieval European Literatures, no. 9 (December 7, 2022): 180–216. http://dx.doi.org/10.54103/interfaces-09-09.

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The present paper charts the development of the prosimetrum in the Old Norse kings' sagas. An introductory section illustrates the two main kinds of poetic citations found in the kings' sagas and presents the stated rationale for the inclusion of poetry in the kings' sagas. Section two gives a diachronic overview of the material showing how the balance between the two basic kinds of poetic citations changes across time and proposes a developmental model. Section three looks beyond the Old Norse materials and considers possible parallels to the Old Norse prosimetrum in the Medieval Latin and Ar

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Árnason, Kristján. "Prototypes and structures in eddic poetry." Studia Metrica et Poetica 4, no. 1 (2017): 104–28. http://dx.doi.org/10.12697/smp.2017.4.1.05.

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Seiichi Suzuki, The Meters of Old Norse Eddic Poetry: Common Germanic Inheritance and North Germanic Innovation (Ergänzungsbände zum Reallexikon der Germanischen Altertumskunde, Band 86). Berlin: Walter de Gruyter, 2014. XLV+1096 pp.

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de Leeuw van Weenen, Andrea. "Old Icelandic veri." Amsterdamer Beiträge zur älteren Germanistik 82, no. 4 (2022): 481–529. http://dx.doi.org/10.1163/18756719-12340274.

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Abstract In Modern Icelandic the form veri of the verb vera ‘to be’ is seen as a subjunctive expressing a wish. Treating Old Norse veri, earlier vesi, as an imperative of the third person simplifies the vera paradigm. A survey of the oldest attestations shows that veri not only fits qua form in the imperative paradigm, but also behaves like an imperative and expresses a command. The hypothesis that veri is an imperative can be extended to: Old Norse had an imperative of the 3rd person consisting of stem+i. What usually is called the use of the 3rd person subjunctive to fill in for the missing

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Ruseckienė, Rasa. "That Rune Will Unlock Time’s Labyrinth…: Old Norse Themes and Motifs in George Mackay Brown’s Poetry." Scandinavistica Vilnensis, no. 14 (May 27, 2019): 113–35. http://dx.doi.org/10.15388/scandinavisticavilnensis.2019.6.

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George Mackay Brown (1921–1996), an Orcadian poet, author and dramatist, was undoubtedly one of the finest Scottish creative voices of the twentieth century. He was greatly influenced by Old Norse literature, and this is reflected in his writings in many ways. The present article aims to trace and discuss Old Norse themes and motifs in Brown’s poetry. His rune poems, translations of the twelfthcentury skaldic verse, experimentation with skaldic kennings, as well as choosing saga personalities, such as Saint Magnus, Earl Rognvald of Orkney and others, as protagonists of the poems show the poet’

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Goering, Nelson. "The Fall of Arthur and The Legend of Sigurd and Gudrún : A Metrical Review of Three Modern English Alliterative Poems." Journal of Inklings Studies 5, no. 2 (2015): 3–56. http://dx.doi.org/10.3366/ink.2015.5.2.2.

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J.R.R. Tolkien produced a considerable body of poetry in which he used the traditional alliterative metre of Old Norse and Old English to write modern English verse. This paper reviews three of his longer narrative poems, published in The Legend of Sigurd and Gudrún and The Fall of Arthur, examining Tolkien’s alliterative technique in comparison to medieval poetry and to the metrical theories of Eduard Sievers. In particular, the two poems in The Legend of Sigurd and Gudrún, which are adapted from Old Norse material, show a number of metrical and poetic features reminiscent of Tolkien’s source

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Frog. "Rhyme in dróttkvætt, from Old Germanic Inheritance to Contemporary Poetic Ecology III: The Old Norse Poetic Ecology." Studia Metrica et Poetica 11, no. 1 (2024): 7–43. http://dx.doi.org/10.12697/smp.2024.11.1.01.

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This paper is the third in a three-part series that develops a model for the background of rhyme in Old Norse dróttkvætt poetry as a formalization of the same form of rhyme found across Old Germanic poetries. The first paper in this series outlined the argument and its background. The second paper explored rhyme in Old Germanic poetries outside of Old Norse. The present paper introduces rhyme in Old Norse eddic poetries in relation to what was found in other Old Germanic traditions. It then turns to dróttkvætt, discussed in relation to the broader poetic ecology in which it emerged and develop

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18

Kennedy, John. "A History of Old Norse Poetry and Poetics (review)." Parergon 24, no. 1 (2007): 188–90. http://dx.doi.org/10.1353/pgn.2007.0045.

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Jochens, Jenny. "Old Norse Women’s Poetry: The Voices of Female Skalds. Translated from the Old Norse. Library of Medieval Women." Scandinavian Studies 83, no. 3 (2011): 465–71. http://dx.doi.org/10.2307/23075485.

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20

Taggart, Declan. "Did a Little Birdie Really Tell Odin? Applying Theory of Mind to Old Norse Religion." Journal of Cognition and Culture 21, no. 3-4 (2021): 280–308. http://dx.doi.org/10.1163/15685373-12340113.

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Abstract Theory of mind, the theory that humans attribute mental states to others, has become increasingly influential in the Cognitive Science of Religion in recent years, due to several papers which posit that supernatural agents, like gods, demons, and the dead, are accredited greater than normal knowledge and awareness. Using Old Norse mythology and literary accounts of Old Norse religion, supported by archaeological evidence, I examine the extent to which this modern perspective on religious theory of mind is reflected in religious traditions from the Viking Age. I focus especially on the

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Ms. Sreeja Chowdhury. "Spatial Violence of the “Halls” in Old English and Old Norse Poetry." Creative Launcher 9, no. 4 (2024): 1–13. http://dx.doi.org/10.53032/tcl.2024.9.4.01.

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In the recent years, the scholarship of Urban Space has primarily focussed on the postmodernist discourse, but this essay, by connecting the Anglo-Saxon and Old Norse culture, takes up the subject of early mediaeval literature and the narrative of violence in urban spatial discourse. A leitmotif that keeps on figuring in Old English and Old Norse poetry is that of the ‘hall’ - a transcultural conjunctive space for transaction or exchange of both material goods such as fighting men, treasure and the like, and the non-material items such as martial honour, power, comradeship and the like. Though

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22

Frog. "Rhyme in dróttkvætt, from Old Germanic Inheritance to Contemporary Poetic Ecology II: Rhyme as an Inherited Device of Old Germanic Verse." Studia Metrica et Poetica 10, no. 2 (2023): 32–60. http://dx.doi.org/10.12697/smp.2023.10.2.02.

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This paper is the second in a three-part series on the distinctive type of rhyme in the Old Norse dróttkvætt meter, argued to have emerged through the metricalization of uses of rhyme within a short line found across Old Germanic poetries. Whereas the first paper outlined the argument and its background, this paper explores uses of rhyme in Old Germanic poetries other than Old Norse. Rhyme involving the stressed syllable or word stem irrespective of subsequent syllables is shown to be a device of these poetic systems. Especially in Old English, such rhyme is used to support and reinforce the b

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23

Phelpstead, C. "HEATHER O'DONOGHUE. English Poetry and Old Norse Myth: A History." Review of English Studies 66, no. 275 (2015): 563–65. http://dx.doi.org/10.1093/res/hgu119.

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24

Micci, Michael. "Forged with Powerful Words." Amsterdamer Beiträge zur älteren Germanistik 82, no. 3 (2022): 361–85. http://dx.doi.org/10.1163/18756719-12340265.

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Abstract The Old Norse-Icelandic literary corpus offers a rich and specific lexicon for spells, charms, magic, and other paranormal events. This article offers an etymological overview of the term atkvæði and a selection of textual occurrences in order to investigate the semantic possibilities of the term beyond the context of witchcraft. The founding hypothesis is that a careful look at atkvæði through various types of texts from different periods of time may highlight its origin in a pre-literate phase of the Old Norse-Icelandic culture where the boundaries between magic, poetry, and law-mak

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Schjødt, Uffe, Lauritz H. Petersen, Lea M. Christensen, Sidsel Marie Bjerregaard, and Christian Qvortrup. "Kulturasetro i Danmark?" Religionsvidenskabeligt Tidsskrift 74 (March 25, 2022): 764–85. http://dx.doi.org/10.7146/rt.v74i.132139.

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ABSTRACT: Inspired by the concept of Cultural Christianity, we investigate if something like Cultural Asatru exists in Denmark. A Cultural Asatru person may not believe in or worship the Old Norse gods, but may still identify with a pre-Christian heritage, believe that Danish values stem from Old Norse culture, and see Old Norse myths as original expressions of these values. We have used qualitative and quantitative methods to examine such beliefs and attitudes in 30 participants. The study was designed as a proof-of-concept study to evaluate whether cultural Asatru exists in Denmark, and if s

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Jackson, Tatjana. "“Sea-Kings” in Old Norse-Icelandic Sources." ISTORIYA 15, no. 5 (139) (2024): 0. http://dx.doi.org/10.18254/s207987840031428-9.

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The paper deals with the “sea kings” who are mentioned in the works of Old Norse-Icelandic literature. An attempt is made to present all possible references contained in the sources: in sagas of various types and þættir, as well as in treatises on poetics and in skaldic poetry. As can be seen from prose works, the definition sækonungr “sea king” could be applied to the sons of local petty kings who during the summers participated in Viking campaigns but spent the winters on land and completed their military career as heirs of their fathers or rulers of captured territories. The set of names of

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Taggart, Declan. "Do Thor and Odin Have Bodies? Superperception and Divine Intervention among the Old Norse Gods." Religions 10, no. 8 (2019): 468. http://dx.doi.org/10.3390/rel10080468.

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In Old Norse mythology, gods like Freyja, Odin, and Thor are usually characterized as human-like creatures: they walk and ride animals, eat, grow old, and even die. Was there more to conceptions of Old Norse gods than those anthropomorphic representations? This article presents evidence that the gods of early Scandinavia were sometimes thought of as superperceiving and able to act in ways that defied the limitations of a physical body. It engages with and challenges theological correctness, a prominent theory in the Cognitive Science of Religion, to elucidate the sources of Old Norse religion

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Lindow, John. "Ritual and Hierarchy in Old Norse Mythology." Religionsvidenskabeligt Tidsskrift 74 (March 25, 2022): 46–62. http://dx.doi.org/10.7146/rt.v74i.132098.

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ABSTRACT: Within Old Norse mythological narratives, the presence or absence of ritual establishes hierarchy. As exemplified in death ritual, ritual orders the two major classes of mythological beings, placing the Æsir (gods) above the jǫtnar (“giants”). In addition, the practice of ritual or ritual-like activity, resembling sacrifice, orders the class of the Æsir themselves, placing Óðinn above Þórr. RESUME: I de norrøne mytologiske narrativer etableres et hierarki igennem tilstedeværelsen og fraværet af ritualer. Dødsritualer er et eksempel på, at ritualer ordner de to store klasser af

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Sigurđsson, Gísli, and Nicholas Jones. "A History of Old Norse Poetry and Poetics. Margaret Clunies Ross." Speculum 83, no. 3 (2008): 680–82. http://dx.doi.org/10.1017/s0038713400014792.

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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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Hojková, Vendula. ""Old Norse Culture and Religion" conference in Prague." Religio: revue pro religionistiku, no. 1 (2023): [167]—168. http://dx.doi.org/10.5817/rel2023-1-13.

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Näsström, Britt-Mari. "Magical Music in Old Norse Literature." Scripta Instituti Donneriani Aboensis 16 (January 1, 1996): 229–40. http://dx.doi.org/10.30674/scripta.67231.

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No society ever existed without performing music, and most cultures display many variants of music. Music also played and still plays an important part in different religious rites. From the days of yore, music has been intimately connected with the cult, whether it is performed as epic or lyric expressions. The Old Norse society was no exception to this statement and early finds from as far back as the Bronze Age reveal that different instrument were used in daily life. The most conspicuous specimens from this time are the bronze lures, which probably are depicted on the rock-carvings. All th

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33

Oberlin, Adam. "Brittany Erin Schorn, Speaker and Authority in Old Norse Wisdom Poetry. Trends in Medieval Philology, 34. Berlin: de Gruyter, 2017, viii, 198 pp." Mediaevistik 31, no. 1 (2018): 387–88. http://dx.doi.org/10.3726/med012018_387.

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This slim volume, 155 pages apart from the introduction and back matter, is the revised version of a recent dissertation on the dialogic and discursive exchange of wisdom in the Gnomic genre of Old Norse-Icelandic Eddic poetry. As the author notes in the introduction (Ch. 1), this genre is well attended in the scholarly literature and many studies have addressed similar or adjacent topics. Five chapters after the introduction describe and investigate narrative and discursive aspects of wisdom poetry informed by a pre-Christian past but located firmly within a post-conversion manuscript context

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Wanner, Kevin J. "Skapan í Skáldskap ok Skáldskaparskapan: Creation In And Creation Of Norse Poetry." Archiv für Religionsgeschichte 13, no. 1 (2012): 127–50. http://dx.doi.org/10.1515/afgs.2012.127.

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Hallen, Cynthia L. "Old Norse Women's Poetry: The Voices of Female Skalds (review)." Rocky Mountain Review 66, no. 1 (2012): 93–95. http://dx.doi.org/10.1353/rmr.2012.0013.

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Jochens, Jenny. "Old Norse Women's Poetry: The Voices of Female Skalds (review)." Scandinavian Studies 83, no. 3 (2011): 465–71. http://dx.doi.org/10.1353/scd.2011.0039.

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Frog. "Mythological Names and dróttkvætt Formulae III: From Metric-Structural Type to Compositional System." Studia Metrica et Poetica 2, no. 1 (2015): 7–33. http://dx.doi.org/10.12697/smp.2015.2.1.01.

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This article explores patterns of language use in oral poetry within a variety of semantic formula. Such a formula may vary its surface texture in relation to phonic demands of the metrical environment in which it is realised. This is the third part of a four-part series based on metrically entangled kennings in Old Norse dróttkvætt poetry as primary material. Old Norse kennings present a semantic formula of a particular type which is valuable as an example owing to the extremes of textural variation that it enables. The study concentrates on two-element kennings meaning ‘battle’. The first pa

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Taggart, Declan. "Siðr, Religion and Morality." Gripla 34 (2023): 7–36. http://dx.doi.org/10.33112/gripla.34.1.

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The religious semantics of Old Norse siðr have been heavily scrutinized by scholars over the last fifteen years, yet its moral dimensions have almost not been considered at all. In this, research on siðr may reflect the lack of attention paid in general to the morality of worshippers of Old Norse gods, beyond considerations of honour and masculinity. With this article, I aim to fill this gap in scholarship and to assess whether siðr’s moral semantics developed with the Christianization of the North or pre-existed it. To begin, I survey the earliest surviving instances of siðr and distinguish a

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Wolf, Kirsten. "An Old Norse Record of Jewish History." Jewish Quarterly Review 77, no. 1 (1986): 45. http://dx.doi.org/10.2307/1454445.

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40

Pentikäinen, Juha. "Child abandonment as an indicator of Christianization in the Nordic countries." Scripta Instituti Donneriani Aboensis 13 (January 1, 1990): 72–91. http://dx.doi.org/10.30674/scripta.67174.

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In the Nordic countries, child abandonment seems to have been a commonly accepted social tradition until the acceptance of Christianity. When Christian influences reached the Far North, this old practice was gradually criminalized. When the old practice was criminalized by Christian sanctions and norms, the abandoned, murdered or aborted unbaptized children were experienced supernaturally. Their supranormal manifestations are described in Nordic folk beliefs and narratives concerning dead children; in Old Norse sagas, Swedish and Norwegian provincial and ecclesiastical laws and in Finnish runi

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Smith, Troy Wellington. "From Enthusiasm to Irony: Kierkegaard’s Reception of Norse Mythology and Literature." Kierkegaard Studies Yearbook 23, no. 1 (2018): 223–46. http://dx.doi.org/10.1515/kierke-2018-0011.

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AbstractAlthough the reader of Either/Or is intended to be, at the very least, somewhat ambivalent towards the Kierkegaardian pseudonym A, I argue that this character’s enthusiasm for all things Old Norse is shared by the Kierkegaard of this period. Kierkegaard’s interest in his region’s romantic past, however, would be short-lived. As his authorship progressed from the aesthetic to the religious, he found himself in conflict with another titan of the Danish Golden Age, Nicolai Frederik Severin Grundtvig. Since Grundtvig’s work dealt extensively with Norse mythology, Kierkegaard’s interest in

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Hermann, Pernille. "Middelalderisme og erindring – Oehlenschläger og den nordiske mytologi." Slagmark - Tidsskrift for idéhistorie, no. 79 (June 25, 2019): 47–62. http://dx.doi.org/10.7146/slagmark.vi79.130728.

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This article investigates points of intersection between medievalism and memory. It mainly focuses on the formative period of the 19th century when the Norse past, the so-called Viking Age, as well as Old Norse mythology became integral parts of Danish national identity. The article homes in on Adam Oehlenschl.ger’s rejuvenation of the mythological materials and his reflections on the usefulness of the local mythologies, both for a national spirit and for poetic renewal. It is demonstrated that 19th century medievalism, with its focus on mythology, essentially was a project of cultural memory,

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Vanherpen, Sofie. "The Afterlives of an Icelandic “Foremother of Us All”: Auðr djúpauðga and the Making of Cultural Memory." Scandinavian-Canadian Studies 28 (December 1, 2021): 230–59. http://dx.doi.org/10.29173/scancan208.

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ABSTRACT: During the last few decades an increasing number of Old Norse scholars have drawn from memory studies in their analyses of texts. Yet, so far, these studies have not sufficiently considered other genres of literature besides the Íslendingasögur, such as post-medieval poetry and folk literature, in the discussion of memory. This article looks at the relation between genre and the ways in which the foremother figure Auðr djúpauðga is remembered in late eighteenth- and early nineteenth-century forms of popular culture as diverse as rímur, popular poetry, such as kappakvæði, vikivakakvæð

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عبدالله, علاء سید محمود, and Osama Abd EI-Fattah Madany. "Old Norse Influence in the Poetry of Hugh MacDiarmid and George Mackay Brown." مجلة بحوث کلیة الآداب . جامعة المنوفیة 13, no. 49 (2002): 27–67. http://dx.doi.org/10.21608/sjam.2002.140602.

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Matyushina, Inna G. "ELEAZAR MELETINSKY'S RESEARCH OF OLD NORSE POETRY AND ITS RECEPTION IN MODERN SCHOLARSHIP." Folklore: structure, typology, semiotics 1, no. 1-2 (2018): 80–105. http://dx.doi.org/10.28995/2658-5294-2018-1-1-2-80-105.

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Suzuki, Seiichi. "On the Emergent Trochaic Cadence / × in Old Norse Fornyrðislag Meter: Statistical and Comparative Perspectives." Journal of Germanic Linguistics 20, no. 1 (2008): 53–79. http://dx.doi.org/10.1017/s1470542708000020.

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Through statistical and comparative investigations of eddic poetry, I show that Old Norse fornyrðislag meter is sharply distinguished from its West Germanic cognates by its strong preference for the trochaic cadence lift + drop in the b-verse. This unique feature is claimed to have induced the radical redistribution and reorganization of the major metrical types, types A, B, and C in fornyrðislag. Furthermore, I suggest that this favored cadence served as a basis for the fixed cadence of dróttkvætt meter by generalization and reanalysis.*

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Krakow, Annett. "The Polish interest in the Eddas — Joachim Lelewel’s Edda of 1828." European Journal of Scandinavian Studies 50, no. 1 (2020): 111–33. http://dx.doi.org/10.1515/ejss-2020-0006.

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AbstractIn the second half of the 18th century and early 19th century, a rising interest in Old Norse literature outside the Nordic countries could be noted that, to a great deal, focused on the Poetic Edda and the Prose Edda as sources for Norse mythology. This interest is also reflected in the works of the Polish historian Joachim Lelewel (1786–1861) who, in 1807 and 1828, published translations and retellings of the Poetic and the Prose Edda. These were based on French, German and Latin translations. The second edition of 1828 is characterised by a more comprehensive section with eddic poet

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Finlay, Alison. "Old Norse Images of Women.Jenny Jochens." Speculum 73, no. 2 (1998): 544–46. http://dx.doi.org/10.2307/2887211.

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Karras, Ruth Mazo. "Women in Old Norse Society.Jenny Jochens." Speculum 72, no. 2 (1997): 495–97. http://dx.doi.org/10.2307/3041014.

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Frog. "Mythological Names and dróttkvætt Formulae I: When is a Valkyrie Like a Spear?" Studia Metrica et Poetica 1, no. 1 (2014): 100–139. http://dx.doi.org/10.12697/smp.2013.1.1.06.

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This article explores patterns of language use in oral poetry within a variety of semantic formula. Such a formula may vary its surface texture in relation to phonic demands of the metrical environment in which it is realized. Metrically entangled kennings in Old Norse dróttkvætt poetry provide material for a series of case studies focusing on variation in realizing formulae of this type. Old Norse kennings present a semantic formula of a particular type which is valuable as an example owing to the extremes of textural variation that it enables. Focus will be on variation between two broad sem

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