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Skaldic Poetry of the Scandinavian Middle Ages

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Anonymous Lausavísur (Anon)

I. 8. Lausavísur from Vǫlsa þáttr (Vǫlsa) - 14

not in Skj

2.2: Lausavísur from Vǫlsa þáttr — Anon (Vǫlsa)I

Wilhelm Heizmann 2012, ‘(Introduction to) Anonymous, Lausavísur from Vǫlsa þáttr’ in Diana Whaley (ed.), Poetry from the Kings’ Sagas 1: From Mythical Times to c. 1035. Skaldic Poetry of the Scandinavian Middle Ages 1. Turnhout: Brepols, p. 1089.

 1   2   3   4   5   6   7   8   9   10   11   12   13 

for reference only:  14 

Skj: Anonyme digte og vers [XIII]: D. 4. Vers af Vǫlsaþáttr (AII, 219-21, BII, 237-9)

SkP info: I, 1104

old edition introduction edition manuscripts transcriptions concordance search files

13 — Anon (Vǫlsa) 13I

edition interactive full text transcriptions old edition references concordance


Cite as: Wilhelm Heizmann (ed.) 2012, ‘Anonymous Lausavísur, Lausavísur from Vǫlsa þáttr 13’ in Diana Whaley (ed.), Poetry from the Kings’ Sagas 1: From Mythical Times to c. 1035. Skaldic Poetry of the Scandinavian Middle Ages 1. Turnhout: Brepols, p. 1104.

Hvat er þat manna,
mér ókunnra,
er hundum gefr
heilagt blæti?
Hefi mik um hjarra
ok á hurðása,
vita ef ek borgit
blætinu helga!
Legg þú niðr, Lærir,
ok lát mik eigi sjá
ok svelg eigi niðr,
sártíkin rǫg!


What man is that, unknown to me, who gives the holy offering to dogs? Lift me over door-hinges and onto door-beams to see if I can save the holy offering. Put [it] down, Lærir, and do not let me see [it] and do not swallow [it], perverted wound-bitch!

context: Seeing Vǫlsi in the dog’s mouth, the housewife reacts with extreme agitation and speaks a stanza. After this the king throws off his disguise and reveals his identity. He instructs the farmer’s household in the true faith and converts them.

notes: [5-6]: The reference to the housewife demanding to be lifted ‘over door-hinges and onto door-beams’ is reminiscent of part of Ibn Fadlan’s description of a Rus funerary rite (for which, see Smyser 1965, 99; Lunde and Stone 2012, 52; see Price 2002, 168, 217-19 on connections between Ibn Fadlan’s account and Vǫlsa). Here, a slave-girl who is to die and accompany her master to the other world is said to be raised three times in order to see over a type of door frame, which seems to represent the limen between the worlds of the living and the dead. With the help of this particular mantic practice, the housewife in Vǫlsa hopes to be able to save Vǫlsi (Steinsland and Vogt 1981, 103-4; Näsström 2002, 150). In Steinsland’s opinion this pushes the Völsi rite towards a vǫlva (seeress) cult. — [9-12]: The final lines are often separated off as an independent stanza by eds (Skj; Skald; Edd. Min.), producing an eight-line st. 13, as normal though not invariable in the Vǫlsa stanzas.

texts: Vǫlsa 14, Flat 594

editions: Skj Anonyme digte og vers [XIII]: D. 4. Vers af Vǫlsaþáttr 13-14 (AII, 220-1; BII, 239); Skald II, 124; Flat 1860-8, II, 335 (Vǫlsa); Guðbrandur Vigfússon 1860, 137, CPB II, 382, Edd. Min. 125-6, Schröder 1933, 83.


GKS 1005 fol (Flat) 122ra, 59 - 122rb, 2 (Flat)  transcr.  image  image  image  
AM 292 4°x (292x) 55v, 4 - 55v, 7 (Vǫlsa)  image  
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