
In the society that the Icelandic family sagas depict, whose public sphere was ruled by men, violence was an extraordinary extent of action for women – but it takes place.
Where the Middle Ages Begin

In the society that the Icelandic family sagas depict, whose public sphere was ruled by men, violence was an extraordinary extent of action for women – but it takes place.

A new article have uncovered complex social networks within age-old Icelandic sagas, which challenge the stereotypical image of Vikings as unworldly, violent savages.

Many readers will know some of the popular accounts, such as Egil’s Saga or Njal’s Saga, but the Icelandic writers penned dozens of these stories. Here are ten sagas that you may not have heard of, but offer a fascinating tale

This thesis is an exploration of the mythological poem Vǫluspá and the nature of knowledge within the world presented by the text. I will argue that knowledge is a supernatural force, and that the world will ultimately be destroyed as a result of its influence.

John Rawls’ Political Liberalism opens with a question: ‘how is it possible for there to exist over time a just and stable society of free and equal citizens, who remain profoundly divided by reasonable religious, philosophical, and moral doctrines?’

Violence, even murder, perpetuated this cycle of revenge. This code of retribution can be broken down further into the following dimensions: the individuals involved, the appropriate actions as deemed by Viking society, and any extenuating circumstances, such as supernatural strength or the wronged party’s reluctance to seek revenge.

Auðun of the West-Fjords and the Saga Tradition: Similarities of Theme and Structural Suitability Josie Nolan (Trinity College Dublin) Vexillum, Vol.3 (2013) Abstract This paper evaluates the story of Auðun from the West Fjords, a Þáttr dating from the Sturlinga period of medieval Iceland. It compares the short prose narrative to the much longer sagas […]

Although some scholars see heroism as a characteristic of the whole Germanic tradition, a careful study of Scandinavian literature reveals that this is not the case

This excellent paper was the first given in the session on Early Medieval Europe. It looked at various archaeological excavations in Iceland and Denmark and the political role feasting played in pre-Christian Viking societies.

In a society where social ties and solidarity were needed in order to endure the unwelcoming weather and landscape, exclusion and isolation appear as the worst punishment that man can inflict to man, even worse than death.

Iceland is one of the most volcanically active areas on earth, but were it not for the description of the end of the world in the poem Völuspá, one might think volcanic activity made little impression on Medieval Icelanders.

Along with the accomplishments of skill in arms and verse-making, many a saga hero is credited with a knowledge of law and legal procedure. Many of these heroes are shown duelling with their enemiesin a series of legal disputes forming a series of chapters.

The information on trade contacts between Novgorod and Scandinavian countries preserved in the works of Old Norse

A documentary about the excavation of a Viking Age longhouse in Iceland. Can historical texts and sagas help archaeology. Created by Jesse Byock and Adam Fish.

The later runic alphabets do, of course, follow the basic pattern of the earlier Germanic Fupark though considerably modified by the late eighth century, decreasing in the number of runes in Scandinavia whilst increasing in number in the runic alphabets of England.

From its earliest days Christianity has attempted to control human sexuality. The letters of Paul and the writings of the Church Fathers praise the state of virginity above that of marriage, and within matrimony permit sex only for procreation.

How open was Icelandic society to people from another society or even from a different ethnic background? Which features of the society facilitated integration, and which elements obstructed the process? Was Iceland an open society compared to other societies at other times?

Historians in Nordic countries since the turn of the twentieth century have become increasingly aware of the problem using these primary sources from earlier times, especially the sagas from the late twelfth- and thirteenth centuries, about three hundred years after Harald assumedly lived. It was Halvdan Koht(1873-1965)who introduced this point of view into Norwegian historiography, although some researchers, including Yngvar Nielsen, had cast doubt on the accuracy of the account before him.

This paper explores the accounts of Norse Greenland in the medieval Icelandic sagas, looking past the Vínland sagas to examine ways in which Greenlandic settings are employed in the ‘post-classical’ saga-tradition and other texts.

What first struck me when I started my research on the Elder Edda is that, during the past four decades, several theatre practitioners have experimented with presentations of some of the poems and demonstrated that they can be highly effective in dramatic performance.

This essay, however, looks to explore, not this seductive form of charm magic, but rather its opposite, ie charm magic that prevents the consumption of a relationship, or that makes a fruitful union impossible.

In thirteenth century Iceland, however, the dragon consists of more than the mere imagining of man; it is a creature that is imbued with centuries of history, biology, theology, and mythology synthesized into an oftentimes wholly logical and other times completely fantastical beast.

It must be stressed that the concept of childhood is certainly not an easy one. One is tempted to ask whether any generalisations about medieval or modern attitudes to childhood might not pose problems.
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