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Journal articles on the topic 'Snorri Sturluson'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 June 2024

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1

Hermann, Pernille. "En ny verden set fra udkanten: Europa-forestillinger hos Snorri Sturluson." K&K - Kultur og Klasse 37, no. 108 (2009): 24–39. http://dx.doi.org/10.7146/kok.v37i108.21994.

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A New World Seen from the Edge: Snorri Sturluson and Images of Europe:In the beginning of the 13th century, the Icelander Snorri Sturluson wrote the Prose Edda. The prologue to this text describes how the linguistic, political and religious preconditions for Northern Europe were to be found in Asia. Snorri’s perspective was determined by his position in the Christian world, and his work articulates both Christianity’s universality and history’s teleological character. Like other learned people in Medieval Europe, Snorri was guided by his knowledge of the high cultures, Antiquity’s and Christia

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2

Hugus, Frank. "Gylfaginning. Snorri Sturluson , Gottfried Lorenz." Speculum 62, no. 2 (1987): 474–76. http://dx.doi.org/10.2307/2855278.

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3

van Nahl, Jan Alexander. "Jón Viðar Sigurðsson and Sverrir Jakobsson (eds.), Sturla Þórðarson. Skald, Chieftain and Lawmen. The Northern World, 78. Leiden and Boston: Brill, 2017, 291 pp." Mediaevistik 32, no. 1 (2020): 448–51. http://dx.doi.org/10.3726/med.2019.01.112.

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Throughout the twentieth century, scholars in Medieval Studies cast Snorri Sturluson (1179–1241) as medieval Iceland’s greatest personage in terms of learning and power. Only recently have some scholars started to throw doubt on Snorri’s ingenuity, and today’s picture of him may thus be considered more multi-faceted than ever. With Snorri no longer outshining his contemporaries, scholarship has turned attention toward other supposed key figures in medieval Iceland. Particular attention has been payed to Sturla Þórðarson (1214–1284), Snorri’s nephew. Celebrating Sturla’s 800th anniversary, in 2

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4

Fjalldal, Magnús. "By Means of Deception: Snorri Sturluson as a Military Strategist." Neophilologus 99, no. 1 (2014): 113–23. http://dx.doi.org/10.1007/s11061-014-9407-3.

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5

Medeiros, Elton Oliveira Souza de. "LASSEN, Annette. Odin på kristent pergament: En teksthistorisk studie. Copenhagen: Museum Tusculanums Forlag, 2011, 447 p." SIGNUM - Revista da ABREM 15, no. 2 (2014): 187. http://dx.doi.org/10.21572/2177-7306.2014.v15.n2.10.

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O islandês Snorri Sturluson (c. 1178 – 1241), em sua obra Heimskringla – especificamente no primeiro capítulo, a Ynglinga Saga –, nos descreve que na Ásia, ao leste de Tanakvisl, havia uma região conhecida como Asaland ou Asaheim e cuja capital seria conhecida como Asgard. E lá se encontraria o senhor de tal reino, cercado por doze sacerdotes responsáveis pelos sacrifícios realizados na cidade e em auxiliar seu soberano a executar a justiça. Este poderoso líder era um grande guerreiro que havia viajado por diversas terras, sido tão vitorioso e conquistado tantos reinos, que acreditavam ser imp

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6

Jakobsson, Ármann. "Skáldið í skriftinni: Snorri Sturluson og "Egils saga". Torfi H. Tulinius." Speculum 81, no. 4 (2006): 1266–67. http://dx.doi.org/10.1017/s003871340000498x.

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7

Poole, Russel. "Snorri Sturluson: Kolloquium anläßlich der 750. Wiederkehr seines Todestages (review)." Parergon 13, no. 2 (1996): 298–300. http://dx.doi.org/10.1353/pgn.1996.0026.

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8

Jackson, Tatjana N. "“Some call Europe, and some call Eneá”: on the origins of the Old Icelandic learned prehistory." Miscellanea Geographica 23, no. 3 (2019): 121–24. http://dx.doi.org/10.2478/mgrsd-2018-0038.

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Abstract By the 12th century, northern territories were fairly well known in practice, but there was an urgent need to explain the state of this region in written form. In most national narratives, there is an evident tendency to emphasise the similarity of local history with a more significant and more authoritative (Roman or sacred) history (Mortensen 2005). This paper deals with a very specific geographical image—“Europe, or Eneá”—that appears on two “textual maps” by an Icelandic historian of the 13th century, Snorri Sturluson, in his Edda, an Icelandic ars poetica (c. 1220), and in his la

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9

Medeiros, Elton Oliveira Souza de. "A LINHAGEM PERDIDA DE SCEAF: REFLEXÕES METODOLÓGICAS SOBRE GENEALOGIAS MÍTICO-HISTÓRICAS NA INGLATERRA E ESCANDINÁVIA MEDIEVAL & A TRADUÇÃO DO PRÓLOGO DA EDDA DE SNORRI STURLUSON." SIGNUM - Revista da ABREM 16, no. 3 (2015): 46. http://dx.doi.org/10.21572/2177-7306.2015.v16.n3.04.

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Os estudos a respeito de genealogias durante o período medieval muitas vezes acaba por se restringir apenas a área da curiosidade acadêmica, do folclore ou como parte de estudos sobre mitologia. Entretanto, sua importância pode se revelar como uma ferramenta importante para identificarmos elementos que poderiam ser tentativas de construção de identidades nacionais no período. Neste artigo, pretendemos usar o estudo sobre genealogias régias ao redor do Mar do Norte para realizar a crítica a respeito da tendência recorrente em explicar as semelhanças existentes entre elas simplesmente como fruto

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10

Gulliksen, Øyvind T. "Returning to the Old Country: Bill Holm’s Quest for an Icelandic-American Identity." American Studies in Scandinavia 49, no. 2 (2017): 3–25. http://dx.doi.org/10.22439/asca.v49i2.5673.

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This article focuses on the Icelandic-American identity of Bill Holm (1943–2009), American poet and essayist. It explores the twofold identity of an American writer, who was a grandson and a great-grandson of immigrants in the Upper Midwest. Writing from his background in rural and small-town Minnesota, and from his return trips to Iceland, Bill Holm developed what historian Jon Gjerde (1953–2008) referred to as a “complementary identity.” Holm was especially interested in the farmer-poet and worker-intellectual, both in his local Icelandic-American community and in Iceland. As an Icelandic-Am

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11

Andersson, Theodore M. "Torfi H. Tulinius. The Enigma of Egill: The Saga, the Viking Poet, and Snorri Sturluson." Scandinavian-Canadian Studies 23 (December 1, 2016): 274–76. http://dx.doi.org/10.29173/scancan126.

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12

NEIDORF, LEONARD. "WODEN AND MAXIMS I." Traditio 78 (2023): 79–104. http://dx.doi.org/10.1017/tdo.2023.5.

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This paper reconsiders the passage in Maxims I in which Woden is said to have constructed wēos, a word that can be understood to mean “idols” or “pagan shrines.” It compares the passage to various euhemeristic narratives concerning Woden (or Óðinn) preserved by authors such as Ælfric, Æthelweard, Saxo Grammaticus, and Snorri Sturluson, and it argues that the Maxims I passage has more in common with ideas expressed in the later Scandinavian sources than in the earlier homiletic or insular historiographical sources. This exercise in comparative euhemerism suggests that the Woden passage in Maxim

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13

Larrington, Carolyne. "Snorri Sturluson and the 'Edda': The Conversion of Cultural Capital in Medieval Scandinavia by Kevin J. Wanner." Modern Language Review 105, no. 1 (2010): 299–301. http://dx.doi.org/10.1353/mlr.2010.0183.

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14

Meulengracht Sørensen, Preben. "Der Runen-Stein von Rök und Snorri Sturluson - oder 'Wie aussagekräftig sind unsere Quellen zur Religionsgeschichte der Wikingerzeit?'." Scripta Instituti Donneriani Aboensis 13 (January 1, 1990): 58–71. http://dx.doi.org/10.30674/scripta.67173.

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The article contributes to the discussion on source criticism within the research field of Old Norse religion. It examines the common assumption that archaeological sources are always to prefer above written sources from the Middle Ages where the Viking Era is described as such accounts are invariably tendentious and biased. Influenced by theories from the field of social anthropology, however, the article argues for the worth of written sources as a complement to the material ones. As an example, the effort to interpret the inscriptions on the runic stone from Rök are introduced. The article

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15

McKinnell, John. "Snorri Sturluson and the Edda. The Conversion of Cultural Capital in Medieval Scandinavia (review)." JEGP, Journal of English and Germanic Philology 109, no. 1 (2010): 84–86. http://dx.doi.org/10.1353/egp.0.0099.

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16

Quinn, Judy. "The ‘Wind of the Giantess’: Snorri Sturluson, Rudolf Meissner, and the Interpretation of Mythological Kennings along Taxonomic Lines." Viking and Medieval Scandinavia 8 (January 2012): 207–59. http://dx.doi.org/10.1484/j.vms.1.103199.

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17

Lundgreen-Nielsen, Flemming. "N. F. S. Grundtvig: Rim-Brev til Nordiske Paarørende, 1832. Tekstkritisk og kommenteret udgave." Grundtvig-Studier 59, no. 1 (2008): 53–117. http://dx.doi.org/10.7146/grs.v59i1.16529.

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N. F. S. Grundtvig: “Rim-Brev til Nordiske Paarørende”, 1832. Tekstkritisk og kommenteret udgave[N. F. S. Grundtvig: Rhymed Epistle to the Norse Kinsmen ”, 1832. Critical and annotated edition]By Flemming Lundgreen-NielsenGrundtvig’s “Rhymed Epistle to the Norse Kinsmen” (258 verses), published as a prologue to Norse Mythology or The Language of Myth, 1832, is reprinted in a densely annotated version, with attention being given to manuscripts in the Grundtvig Archive and statements in Grundtvig’s other writings as well as to earlier scholarly treatments. Emphasis is placed on the extent to whi

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18

Görman, Marianne. "The Necklace as a Divine Symbol and as a Sign of Dignity in the Old Norse Conception." Scripta Instituti Donneriani Aboensis 16 (January 1, 1996): 111–50. http://dx.doi.org/10.30674/scripta.67226.

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Neck-rings are frequent in finds from the Early Bronze Age, ca. 1000-550 B.C. Far later necklaces are mentioned in the Old Icelandic literature. For instance, thegoddess Freyja was the owner of the Brisingamen necklace, according to Snorri Sturluson in his Edda, written in the 13' century A.D. He also tells that the god Ööinn was in possession of the ring Draupnir, from which eight new rings fell every ninth night. Thus, necklaces appear in three quite distinct eras: the Early Bronze Age, the Migration Period, and the early Middle Ages. Is this interest of our ancestors in neck-ornaments conce

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19

Moll, Martin. "Gudmundsson, Óskar, Snorri Sturluson - Homer des Nordens. Eine Biographie. Aus dem Isländischen übersetzt v. Jucknies, Regina. Mit einem Vorwort v. Simek, Rudolf." Zeitschrift der Savigny-Stiftung für Rechtsgeschichte: Germanistische Abteilung 129, no. 1 (2012): 522–23. http://dx.doi.org/10.7767/zrgga.2012.129.1.522.

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20

Rindal, Magnus. "Review - Alexandra Pesch:Brunao ld, haugso ld, kirkjuo ld. Untersuchungen zu den arch ologisch berpr fbaren Aussagen in der Heimskringla des Snorri Sturluson." Norwegian Archaeological Review 32, no. 1 (1999): 68–70. http://dx.doi.org/10.1080/002936599420920.

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21

Tulinius, Torfi H. "Rev. of François-Xavier Dillmann (ed.). <em>Histoire des rois de Norvège, par Snorri Sturluson. Deuxième partie </em>." Scripta Islandica: Isländska Sällskapets Årsbok 73 (2023): 101–4. http://dx.doi.org/10.33063/diva-499573.

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22

Cole, Richard. "When Gods Become Bureaucrats." Harvard Theological Review 113, no. 2 (2020): 186–209. http://dx.doi.org/10.1017/s0017816020000048.

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AbstractEven gods are not always above bureaucracy. Societies very different from each other have entertained the idea that the heavens might be arranged much like an earthly bureaucracy, or that mythological beings might exercise their power in a way that makes them resembles bureaucrats. The best-known case is the Chinese “celestial bureaucracy,” but the idea is also found in (to take nearly random examples) Ancient Near Eastern cosmology, the Hebrew Bible, Late Antiquity, and modern popular culture. The primary sources discussed in this essay pertain to an area of history where bureaucracy

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23

Markelova, Olga. "The sturlung era in modern Icelandic historical prose: Einar Kárason." St.Tikhons' University Review. Series III. Philology 70 (March 31, 2022): 20–32. http://dx.doi.org/10.15382/sturiii202270.20-32.

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The period from 1220 to1262-64, the so-called Sturlung era, is significant in Icelandic culture, not only due to its dramatic political events, but also because by that time the great works of the Old Icelandic literature have been written down. In modern Icelandic historical fiction the most noticable text, devoted to the Sturlung era, is the tetralogy by Einar K?rason ("A Gathering of Foes“ 2001, "Fury“ 2008, "The Skald“ 2012 and "The Axe era“, 2014). It is based on the Old Icelandic "Sturlunga saga“, in particular, on "The Saga of Icelanders“ by Sturla Thordarson. The writing technique in t

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24

Wolf, Kirsten. "Snorri Sturluson, The Uppsala Edda: DG 11 4to., ed., Heimir Pálsson and trans., Anthony Faulkes. London: Viking Society for Northern Research, 2012. Pp. cxxxiv, 327. £12. ISBN: 9780903521857." Speculum 88, no. 4 (2013): 1167–69. http://dx.doi.org/10.1017/s0038713413003527.

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25

Hermann, Pernille. "Visualiseringsstrategier og erindringsarkitektur i Snorri Sturlusons Edda." Religionsvidenskabeligt Tidsskrift 74 (March 25, 2022): 247–61. http://dx.doi.org/10.7146/rt.v74i.132106.

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ABSTRACT: This article investigates Snorri Sturluson’s Edda seen in light of medieval memory theory. It is argued that the pagan myths that are treated in bookish culture are adjusted to ideas about memory that circulated in the 13th century. It is shown that important mnemonic principles, such as spatiality and visuality, have put their stamp on the Edda and other mythological texts, which seem to describe and transmit to their readers comprehensive memory architectures and topographies. The mnemonic dimensions of the texts are important to include in source critical discussions, when the med

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Nikolaev, Dmitry. "Fír Flathemon in the Russian Primary Chronicle? The Legend of the Summoning of the Varangians and the Prefatory Matter to Audacht Morainn." Studia Celto-Slavica 6 (2012): 113–26. http://dx.doi.org/10.54586/bxab9752.

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The legend of the summoning of the Varangians as presented in different versions of the Russian Primary Chronicle (also known as Povest' Vremennykh Let) provided a matter for hot debates among the students of Russian history: to some of them it seemed to present a proof that Eastern Slavic peoples found themselves unable to establish a reliable state to settle their disputes. The idea of an orderly government had to be imported from Scandinavia with the rulers themselves. This discussion, however, seemed to come to an end in the 1990s when a new approach to the analysis of this section of the

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Lubik, Maciej. "Some Remarks on the Ambiguous Portrayal of Olaf Haraldsson in Snorri Sturluson’s Narrative." Średniowiecze Polskie i Powszechne 12 (December 15, 2020): 11–26. http://dx.doi.org/10.31261/spip.2020.16.01.

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Olaf Haraldsson (Saint Olaf) made history as a king and missionary but also as one of the forefathers and patron saints of Christian Norway. His achievements have perpetuated in the folk memory of the Scandinavian peoples, making him the Eternal King of Norway (Rex Perpetuus Norvegiae) and the most distinguished figure among those Norwegian rulers whose reigns are recorded in sagas. Nevertheless, Olaf, though a saint, is depicted as a bellicose, harsh, and severely punishing ruler – a picture that seems to diverge significantly from the model of a gentle, merciful, and saintly king, widespread

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Rowe, Elizabeth Ashman, and Sverre Bagge. "Society and Politics in Snorri Sturluson's." American Historical Review 97, no. 5 (1992): 1501. http://dx.doi.org/10.2307/2165969.

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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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30

Gaskins, Richard. "Visions of Sovereignty in Snorri Sturluson's Heimskringla." Scandinavian Journal of History 23, no. 3-4 (1998): 173–88. http://dx.doi.org/10.1080/03468759850115945.

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31

Wolf, Kirsten. "Kevin J. Wanner, Snorri Sturluson and the “Edda”: The Conversion of Cultural Capital in Medieval Scandinavia. (Toronto Old Norse–Icelandic Series, 4.) Toronto; Buffalo, N.Y.; and London: University of Toronto Press, 2008. Pp. x, 257; 2 black-and-white figures. $70." Speculum 85, no. 2 (2010): 478–79. http://dx.doi.org/10.1017/s0038713410000795.

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32

von Schnurbein, Stefanie. "The Function of Loki in Snorri Sturluson's "Edda"." History of Religions 40, no. 2 (2000): 109–24. http://dx.doi.org/10.1086/463618.

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33

Ciklamini, Marlene. "Society and Politics in Snorri Sturluson's "Heimskringla.". Sverre Bagge." Speculum 69, no. 2 (1994): 413–15. http://dx.doi.org/10.2307/2865090.

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34

Quinn, Judy. "Society and politics in Snorri Sturluson's Heimskringla (review)." Parergon 10, no. 2 (1992): 183–85. http://dx.doi.org/10.1353/pgn.1992.0069.

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35

Sayers, William. "Snorri’s Trollwives." Scandinavian-Canadian Studies 18 (December 1, 2009): 12–22. http://dx.doi.org/10.29173/scancan30.

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ABSTRACT: The 60 names for female trolls associated with Snorri Sturluson’s Skaldskaparmál are constructed according to specific phono-semantic criteria. Some are represented elsewhere in the literary record, e.g., Grýla; others appear more arbitrary constructs, no less typical. The names suggest conflict, the noise of weapons, darkness, disturbed emotional states, and point to the warrior’s susceptibility to panic and fear. The trollwives are thus potential judges of male courage and competence.

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36

Seweryn, Dariusz. "Romantic medievalism from a new comparative perspective." Colloquia Litteraria 20, no. 1 (2017): 253. http://dx.doi.org/10.21697/cl.2016.1.16.

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From certain point of view a desperate defense of an aesthetic doctrine of classicism, undertaken by Jan Śniadecki, a Polish mathematician and astronomer of the eighteenth century, resembles the E. R. Curtius’ thesis on “Latinism” as a universal factor integrating European culture; it may be stated that post-Stanislavian classical writers in Poland were driven by the same “concern for the preservation of Western culture” which motivated Ernst Robert Curtius in the times of the Third Reich and after its collapse. But the noble-minded intentions were in both cases grounded on similarly distorted

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Grimstad, Kaaren. "Skáldskaparmál: Snorri Sturluson's "Ars Poetica" and Medieval Theories of Language. Margaret Clunies Ross." Speculum 65, no. 4 (1990): 955–58. http://dx.doi.org/10.2307/2863580.

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Kuhn, Hans. "Skáldskaparmál: Snorri Sturluson's 'ars poetica' and medieval theories of language (review)." Parergon 8, no. 1 (1990): 138–41. http://dx.doi.org/10.1353/pgn.1990.0005.

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Lombardi, Maria Cristina. "Skaldic Poetry across Borders. Sigvatr Þórðarson’s Austrfararvísur." LEA - Lingue e Letterature d'Oriente e d'Occidente 12 (December 23, 2023): 331–37. http://dx.doi.org/10.36253/lea-1824-484x-14937.

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The Austrfararvísur (Verses on a Journey to the East) could be defined as a poem of borders: in these vísur Sigvatr Þórðarson, the skald of Óláfr the Saint, narrates his crossing of various geographical, political, and religious borders. Austrfararvísur are preserved in Snorri Sturluson’s Óláfs saga helga and concern the famous episode of Sigvatr’s visit to Västergötland, where he attempted to mediate a peace deal between King Óláfr Haraldsson of Norway and the king of Sweden. The text describes dramatic moments and inhospitable places that Sigvatr experienced in his travel from Norway to Swed

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Holck, Per. "The oseberg ship burial, Norway: new thoughts on the skeletons from the grave mound." European Journal of Archaeology 9, no. 2-3 (2006): 185–210. http://dx.doi.org/10.1177/1461957107086123.

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In 1904, a Viking Age ship was found and excavated in Oseberg, on the west side of the Oslo Fjord, south of Oslo, Norway. The skeletal remnants of two females buried onboard were anthropologically examined during the inter-war years. Questions surrounding their identities have prompted much speculation, and many people like to believe that one of the women could be Queen Åsa, the grandmother of Norway's first king. When the skeletons were reburied in 1948, a few smaller pieces were held back and stored in the Anatomical Institute at the University of Oslo. Those fragments have now been radioca

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41

Romanova, Natalya. "Reprezentation of emotions in the texts of «Younger Edda»." Vìsnik Marìupolʹsʹkogo deržavnogo unìversitetu. Serìâ: Fìlologìâ 12, no. 21 (2019): 157–65. http://dx.doi.org/10.34079/2226-3055-2019-12-21-157-165.

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The article considers the emotions of Icelandic ethnic group of the first half of the 18th century. Its poetic vision is presented in the collection of skaldic poems by Snorre Sturluson «Younger Edda». The Skaldic verses were created by some experienced, famous Norwegian and Icelandic skalds, dedicated not so much to a king or a military leader as to his feuds in order to satisfy young skalds’ need for knowledge. This poetry is equated with mastery, it is both transparent and difficult to understand, simple and tricky, it reports only facts, albeit in an incomplete volume and not very clearly.

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Guðmundsson, Guðmundur J. "Óskar Guðmundsson, sagnfræðingur: Snorri - ævisaga Snorra Sturlusonar 1179-1241." Veftímaritið Stjórnmál og stjórnsýsla 5, no. 2 (2009). http://dx.doi.org/10.13177/irpa.c.2009.5.2.1.

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Í umsögn gagnrýnanda kemur meðal annars eftirfarandi fram: Hér er saman kominn mikill fróðleikur, ekki bara um Snorra Sturluson heldur einnig samtímamenn hans og sögu þjóðarinnar á þessum örlagatímum, enda er höfundur meðal fróðustu manna um íslenska miðaldasögu. ...greinargott yfirlit um efni Sturlungu og annarra fornrita á því tímabili sem Snorri kemur þar við sögu. Sturlunga er óneitanlega harla óárennileg við fyrstu sýn og því gæti verið góður kostur fyrir þá sem vilja kynna sér efni hennar að lesa Snorra áður en menn hella sér út í lestur á Sturlungu sjálfri.

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43

Vignola, Marco. "Francesco Sangriso, Snorri Sturluson Heimskringla: le saghe dei re di Norvegia III (Alessandria: Edizioni dell’Orso, 2015)." Nordicum-Mediterraneum 11, no. 1 (2016). http://dx.doi.org/10.33112/nm.11.1.22.

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44

Piet, Jules. "Une histoire des rois de Norvège." Acta fabula Mars 2024 25, no. 3 (2024). http://dx.doi.org/10.58282/acta.17990.

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Cet article est un compte-rendu du livre : François-Xavier Dillmann, Histoire des rois de Norvège par Snorri Sturluson, Paris : Gallimard, coll « L’aube des peuples », 2022, 1245 p., EAN 9782070758760.

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45

"Lorenz, G. (ed.), Snorri Sturluson, Gylfaginning: Texte, Übersetzung, Kommentar." Notes and Queries, June 1987. http://dx.doi.org/10.1093/nq/ns-34.2.261.

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46

Giansanti, Dario, and Stefano Mazza. "Snorri Sturluson in Italy: An Interview With Dario Giansanti and Stefano Mazza." Nordicum-Mediterraneum 4, no. 1 (2009). http://dx.doi.org/10.33112/nm.4.1.18.

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Magnúsdóttir, Auður. "Rik mans frilla eller fattig mans fru?" Kvinder, Køn & Forskning, no. 3 (October 29, 1997). http://dx.doi.org/10.7146/kkf.v0i3.28485.

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It is commonly accepted that marriage was an important political institution in the middle ages. Marriage was one way of making allies, confirming friendship between the two involved families, or even reconciliation. This was by no means different in the Icelandic freestate. Through marriage chieftains like Snorri Sturluson, and his brother ҂órdur, both secured and increased their influence. On the other hand, both Snorri and ҂órdur had concubines; Snorri most likely while he was still married but ҂órdur between his two marriages. In fact, concubinage was common in the Icelandic freestate and

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48

Piet, Jules. "The Self-Made Gods - L’évhémérisme dans les œuvres de Saxo Grammaticus et de Snorri Sturluson." Les lieux de rencontre - Circulation des savoirs autour de la mer Baltique du Moyen Âge au début du XXe siècle 45 (2023). http://dx.doi.org/10.4000/11nqe.

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49

Adalsteinsson, Gisli. "Maurizio Tani, La chiesa di Akureyri: Guida storico-artistica alla parrocchiale luterana della «capitale del nord» (Grafarvogur: Snorri Sturluson, 2010)." Nordicum-Mediterraneum 8, no. 1 (2013). http://dx.doi.org/10.33112/nm.8.1.18.

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50

Allport, Ben. "The Prehistory of Frá Fornjóti ok hans ættmönnum: Connections with the Chronicon Lethrense and their Consequences." Neophilologus, June 2, 2022. http://dx.doi.org/10.1007/s11061-021-09723-4.

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AbstractThe Old Norse origin myth known as Frá Fornjóti ok hans ættmönnum, which claims that Norway was founded by a pair of brothers named Nórr and Górr, is preserved in two distinct variants in the late fourteenth-century Icelandic manuscript known as Flateyjarbók. One variant, Fundinn Noregr, forms the preface to Orkneyinga saga and had therefore come into existence by c. 1230, whereas the other, Hversu Noregr byggðist, is not attested before c. 1290. Most scholars have argued that Hversu Noregr byggðist is a derivative of Fundinn Noregr, which was created to preface Orkneyinga saga by the

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