Skaldic Poetry of the Scandinavian Middle Ages

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Þloft Glækv 3I/7 — kykvasettr ‘enshrined alive’

Þars Ôleifr
áðan byggði,
áðr hann hvarf
til himinríkis,
ok þar varð,
sem vitu allir,
ór konungmanni.

Þars Ôleifr áðan byggði, áðr hann hvarf til himinríkis, ok þar, sem allir vitu, varð kykvasettr ór konungmanni.

Where Óláfr previously dwelt, before he departed to the heavenly kingdom, and there, as all know, he became enshrined alive, having been king.


[7] kykvasettr: kvikva settr Holm2, kvika sett 325VI, 321ˣ, ‘kykkuaz hatur’ or ‘kykkuar hatur’ 61, ‘kvikas havttr’ 325V, ‘kyqvaþ har’ 325VII, ‘kvikva setr’ Bb, ‘kuikligr hattr’ Flat, ‘kykkuazt hatur’ Tóm


[7] kykvasettr ‘enshrined alive’: Kykr and kvikr ‘alive, living’ are variant forms (Fritzner, CVC: kvikr); kvikr appears at st. 5/6. As can be seen from the Readings, the cpd kykvasettr posed problems for scribes. It is a p. p. from kviksetja ‘to place alive, bury alive’ (Fritzner: kviksetja), but it refers here to a Christian saint who lives on in the grave; cf. also Þstf Stuttdr 6/4II kviksettra (with gen. pl. ‑ra by emendation) ‘holy ones’ and Note. Here the meaning appears to be that Óláfr has been placed in a shrine in the church, but as a saint he is still alive (kykva), as witnessed by the miraculous growth of his hair and nails (st. 5). For discussion of the term see Magerøy (1948, 21) and Rainford (1995, 111). Kock (NN §965; Skald) prints instead kykvasætr, a proposed cpd noun meaning ‘living seat’, referring to the saint’s shrine and its contents, in support of a rather forced interpretation of Þstf Stuttdr 6/4II .



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