Looking for Alaric Hall's academic website? It's at http://www.alarichall.org.uk.

Since he started as a postgraduate, Alaric has been taking pretty much all his academic notes electronically. It occurred to him that although they were written for personal use only, they might conceivably be useful to people searching the Internet for full references to texts, half-remembered quotations, or all sorts of other stuff. He's just dumped the material into a low-memory, largely unformatted shape (so italics and probably most special characters have been lost). Hopefully there's nothing here that's too libellous, or precious intellectual property of Alaric's own :-)*

Abdelkarim, Sherif, 'This Land is your Land: Naturalization in England and Arabia, 500–1000', postmedieval: a journal of medieval cultural studies, 11 (2020), 396–406. https://doi.org/10.1057/s41280-020-00190-9. Not very substantial, but interesting as a foray into comparative research between early medieval OE and Arabic literature/culture.

Abdou, Angela, ‘Speech and Power in Old English Conversion Narratives’, Florilegium, 17 (2000), 195–212. Some irritating inaccuracies: ‘Based loosely on Felix’s Vita Sancti Guthlaci, the two related poems which are known as Guthlac A and Guthlac B demonstrate the way in which...’--B surely not basedloosely (204); ‘The use of heroic diction does suggest action, a war of words, but it is the devils, not Guthlac, who choose this particular battlefield’ (204)--rubbish. Brief emph on heroic diction (of which much more than in the Latin of course—204–5). Citing Cherniss 1972, 218. ‘The two main temptations in the poem exactly recapitulate two of the temptations of Christ: they ae Guthlac’s being lifted into the air, a temptation to exalt himself in pride, and his being taken down to the gates of hell, a temptation to despair’ (205). 206–7 kind of interesting thing about Guthlac rereading events—demons say ‘we’ll take you into the air to see bad stuff; narrator says he sees bad stuff; G says ‘I saw the bright light of heaven’ c. 487; ‘Guthlac’s rereadings enable him to endure otherwise unbearable situations’ (207). Devils manipulate language (ie they lifre): 208–9. But Glc himself can use commissives, expressives and declarations—but not directives or declarations ’ cos that’s Bartholemew’s job and God’s. Speech isn’t action unless it’s god’s. (207–10).

Abercromby, John, The Pre- and Proto-Historic Finns, Both Eastern and Western, with The Magic Songs, 2 vols (London: Nutt, 1898), II 356–57 (no. 215).

Abercromby, John, 'An Analysis of Certain Finnish Origins', Folklore, 3 (1892), 308-36, http://www.jstor.org/stable/1253087. 314-15 re riddles and synnyt.

Abernethy, George W., ‘The Germanic Metrical Charms’ (Diss. University of Wisconsin, 1983). [Bragg 1998 calls him Abernathy—check) Eds of OE charms as in Dobbie but omits 1 and 11 cos of space; also of OHG/early MHG charms but omits 2nd merseberg charm. 1–5 re silly previous assumptions re dating and utter difficulty. Typology, refs to paganism, language etc. all in these texts no use. 8–9 dismisses ‘substitution theory’ of emending out saints’ names in charms for pagan gods instead. Obviously a rubbish theory, but perhaps should be mentioned and so distinguished from reading of saints’ narratives as serving same social functions as elves—a substitution theory of a different sort. 5–11 discussion and dismissal of efforts to take charms as ‘pagan’ in any meaningful way—whooly a part of Xian culture. Worth citing together with 1–5 (or as cf. for dating), but probably superceded by Jolly. 11–15 metre. Nothing very incisive but points up range of variation, heavy use of rhyme and allit. mixtures esp. in OHG—sounds a bit like Chron poems. Drift into alliterative prose—whatever the distinction may be. with dw. metrical bit he gives as

Re 9 herbs charm, discussion and commentary 50–79; text 17–20, trans 21–23. incl 31–35 as numbered here (p. 18):

wyrm com snican toslat he nan.

ða genam woden. viiii. wuldortanas

sloh ðaþa næddran þæt heo on viiii . tofleah

þær geændade æppel ond attor

þæt heo næfre ne wolde on hus bugan +

Looks pretty well done. Wuldortanas 67–68 lists speculation and Page JBAA 3rd ser. 27 vs this; ‘There is no reason to believe that this passage refers to runes in any way; much simpler is to take the wuldortanas to be the nine herbs themselves, with which Woden metaphorically “strikes” the wyrm’ (68). Wið ðy section noted as parallel to Bartie 18–19, geblæd section being on 19.

her com ingangan. in spiderwiht

hæfde him his haman on handa cwæð þæt þu his hæncgest wære

lege þe his teage an sweoran ongunnan him of þæm lande liþan.

sona swa hy of þæm lande coman þa ongunnan him þa lipu[sic] acolian [note 15 p. 25: ‘hīðaliþau[u over a]colian’]

þa com ingangan deores sweostaro

þa geændade[actually macron on g and no following e, n. 17] heo. and aðas swor

ðæt næfre þis ðæm [n. 18 þæ[mcr æ], above line’] adlegan [n. 18 ‘adlegan, second a corrected from n; final –n added above line’] derian ne moste

ne [n. 19 ‘ne added above line’] þæm þe þis galdor begytan mihte.

oððe þe þis galdor ongalean cuþe.

[25] amen fiað

(ed. 24–25)

Trans as ‘against a dwarf’ (26). Commentary 79–93. Goes with fever interpretation of sickness in question (79–80).

Wið fær ed. 27–28. trans 29 and goes for ‘of if it were a shot of witches’ with no comment there. Commentary etc. 93–113. likes rheumatism (93–94); headache idea possible but doesn’t leap out (94); cf.able re severity that needs to be assumed and which precludes stitch interpretation. 94–95 lays into commentators assuming its paganness and even primitive pagannessa—useful survey of past scholarship. ‘There is no real obstacle to viewing E.4 [wið fær] as an overtly Chistian charm’ (95, cf. 95–96). Habit of scholars to separate into several charms 96–98). ‘In my view it does seem reasonable to view all of the lines of E.4 as a single charm intended to overcome a sharp pain, but it must be admitted that the structure and internal logic is not particularly clear’ (98)—this claim seems to have involved sticking neck out! NB feferfuige as spelling metathesis for feferfugie (100, citing prior authorities). NB problems with beræddan—usually ‘dispossess, deprive, betray’ (104). Goes with ‘they, screaming, sent spears’, ‘cos ‘the author of the charm does not otherwise separate closely related alements across the caesura, and the phrase “they screaming” explains nicely why they were hlude, as described in l. 1’ (105). Smiths 105–107; surveys the opions for and against their friendliness; ‘Finally, Doskow (PLL 12, p. 324) argued that taking the smith of l. 14 as friendly “raises many more questions than it answers. Why should the description in the first section of the attacking forces be interrupted by the introduction of an allied force?” Doskow’s reading is perhaps the most attractive on thematic and structural grounds, but given the terseness of the allusions to the smiths and the likelihood of textual corruption in the next line (see note below) it is not possible to dertermine with absolute certainty whether the smiths are to be seen as fabricators of weapons for defense against the demonic shots, or whether they are actually part of the problem which the charm seeks to remedy’ (107). Note on semantics of hægtessan 109 (preferring ‘sorceress’), but no comment on number! 110 alas parrots the usual 2ndry refs to folklore on elf-shot re ylfa gescot.

wæterælfadl ed. 39–40; trans 36, goes for ‘water-elf disease’ (36—NB out of order in thesis!), commentary 133–43. 133–35 on semantics of wæterælfadl; some folks think it’s the same as wæterseocness, wæterbolla, wæteradl, going with ‘dropsy’, others that it’s different. in commenatry note just says ‘A triple compound of wæter + ælf + adl, i.e., “water-elf disease” ’ (137).

Commentary on bee charm 143–57 re sigewif 155–57; ‘A hapax legomenon, apparently meaning “victory-woman”. I take it to refer to the queen bee. Comparisons with the valkyries of ON myth were inevitable’ (155), good survey on and down on the idea due to no ev.  Citable if this comes up, then.

Wen charm ed. 48, from facs of Royal MS 4A.XIV folio 106b (ed. numbers lines 1–13) (see Ker catalogue p. 320; trans 49; commentary etc. 167–: 177–78 on wenchichenne, seems to like the chicken idea—lack of pal. in modern chicken is the weird thing, not the OE pal. 179–81 re nihgan berhge which seems to have cuased all sorts of problems. Weird. Goes totally for nighan as from neah and I’m with him even if this demands different quality for <hg> than in berhge. ‘A so-far overlooked possibility is that berhge may here have its other common meaning “barrow, burial place, tomb” … rather than “hill, mountain”. The former would make good sense in context since the charm-user is attempting to kill the wen’ (181). Cf. vs. Scneider’\s reading which is heavy on Norse comparisons, ‘Schneider’s interpretation has nothing to recommend it, based as it is upon textual emedation, strained readings of key words, and upon the assumption that allusive pagan Gmc. imagery could exist in a charm which shows every sign of having been composed late in the OE period. I understand the charm as follows … ll. 1–5 are an attempt to banish the wen to þan nihgan berhge (berhge perhaps having the meaning “burial mound”, an appropriate place for the wen to go to die), where his brother wen has already been sent. The brother will lay a leaf at the wen’s head, either as a cure for the wen from the charm-user’s magic, or as a burial shroud. There is a sense break at l. 56, and the magician applies three talismanic articles, a wolf’s foot, an eagle’s feather, and an eagle’s claw to the webm asserting that the wen will shrink beneath them’ (176). 182–83 re fot uolmes; ‘There is no real choice but to follow Birch et al. and take uolmes as a mistake of some kind, probably for wolves’ (183).

wenne wenne wenchichenne [note 1: ‘wenchic,henne]

her ne scealt þu timbrien [note 2: timb,rien] ne nenne tun habben

ac þu scealt north [note 3: ‘nort,h] eonene to þan nihga[a overdotted]n berhge

þer þu havest armig enne broþer

he þe sceal legge leaf et heafde

under [note 6 ‘under, d corrected from o?’] fot uolmes under veþer earnes

under earnes clea á þu geweornie

clinge þu alswa col on heorþe

scring þu alswa[overdotted a] sce[overdotted e]sne a wage[overdotted e].

and worne alswa[overdotted a] weter on anbre[?anþre—þ hard to read in this part of the microfilm; collate with other eds].

swa litel þu gewurþe alswa linsetcorn

and miccli lesse alswa anes handwurmes hupeban

and alswa litel þu gewurþe þet þu nawiht gewurþe.

German texts 185ff.

1st Merseburg charm, based on facs of Domstiftsbibliothek Merseburg Cod. 136, Bl. 85r (ed. p. 186):

Eiris sazun idisi sazun hera duo der

suma hapt heptidun suma heri lezidun

suma clubodun umbi cuoniowidi

insprinc haptbandun invar vigandun. H.

Trans 187:

Once women sat, then the high ones sat there. Some fastened shackles, some hindered an army, some picked at bonds. Escape (your) bonds. Flee (your) enemies.

Commentary 218–44; ‘Complex problems surround nearly every word of these four enigmatic lines’ (218). 227–29 re isisi; down on connection with dís and even more so on connection with valkyries. 2nd half-line gets commentary 229–36! But probably most of these dealings with mad emendors/etymologists etc.

2 charms for horses ed and trans 188–91. Clearly an issue in OHG soc. like AS. Contra vermes pecus edentes 192-3 ed. and trans. Worms again as in OE. And NB:

High German Worm Charm, based on facs of Clm. 18524, 2, fol. 203b, ed. 194:

Pro Nessia:

Gang uz nesso. mit niun nessinchilineon

uz fonna marge. in deo adra vonna den adrun in daz fleisk.

fonna demu fleiske. in daz fel. fonna demo velle. in diz tulli.

Ter Pater Norst. Similit.

[can’t be arsed with textual notes here or for other OHG texts]

Trans 195:

Pro Nessia

Go out worm, with nine little worms. Out from the marrow into the veins (?); from the veins into the flesh; from the flesh onto the skin; from the skin onto this arrow (?). Ter Pater Noster. Similit.

Old Saxon Worm Charm based on facs of Cod. 751, Vienna, folio 188v (ed. p. 196):

Contra Vermes

Gang. ût nesso. mid nigun. nessiklinon.

ut fana them. marge. an that. ben. fan themo. bene. an that. flesg

ut fan themo. flesgke. an this hud. ut fan thera. hud. an thesa strala.

drohtin werthe so.tr

Trans 197:

Contra Vermes

Go out worm, with nine little worms. Out from the marrow onto the bone; from the bone into the flesh; out from the flesh onto the skin; out from the skin onto this arrow. Lord, make it so.

Second Strassburg Blood Charm, based on Jacob Grimm, Kleinere Schriften, II, p. 29 (ed. 200):

Tumbo saz in berke mit tumbemo kint de narme

tumb heiz ter berch tumb heiz taz kint

ter heilego Tumbo versegene tiusa wunda

Ad strigendum sanguinem

trans 201:

Dumbo sat in the mountain with a dumb child in his arms. The mountain was called “dumb”. The child was called “dumb”. May the holy Dumbo bless this wound.

Ad strigendum sanguinem

380–407 lingustic/textual/metrical disucssion of ljóðatal; ed. 408–12; trans 413–15; commentary etc. 416–78.

Abram, Christopher, Myths of the Pagan North (London: Continuum, 2011)

Abram, Christopher, 'Hel in early Norse poetry', ''Viking and Medieval Scandinavia'', 2 (2006), 1-29.

Abram, Christopher, Evergreen Ash: Ecology and Catastrophe in Old Norse Myth and Literature (Charlottesville: University of Virginia Press, 2019), {{ISBN|9780813942278}}. ''The five features of Old Norse-Icelandic literary culture--its roots in a non-Christian belief system and its expression through myth, the absence of Nature from its worldview, its animism, the weird (super)realism of its representational literature, and its origins in a natureculture that has always lived under the shadow of ecological catastrophe--make ecocriticism particularly important to Old Norse studies, and Old Norse particularly relevant to the ecocritical project as a whole.'

Acker, Paul, Revising Oral Theory: Formulaic Composition in Old English and Old Icelandic Verse, Garland Studies in Medieval Literature, 16/Garland Reference Library of the Humanities, 2104 (New York: Garland, 1998).

Acker, Paul, ‘Dwarf-Lore in Alvíssmál’, in The Poetic Edda: Essays on Old Norse Mythology, ed. by Paul Acker and Carolyne Larrington (New York: Routledge, 2002), pp. 215-227. ‘Examining this poem as a source of dwarf-lore, the first thing one may notice about this particular dwarf is that he is interested in sex, or the prospect of it’ (215). This isn’t normal in ON (215-16). ‘But we must consider whence that image of dwarves derives. Probably our most recurrent image of dwarves in Old Norse literature is to be found in the late fornaldarsögur or legendary-heroic sagas’ where dwarves are ‘elusive and reluctant donors’ of swords and things (216). ‘From such a motif and its prevalence we can easily see how Motz would deduce an underground smith figure as the underlying archetype for all dwarves. But we need to consider this motif structurally in its narrative context. The dwarves are reluctant donors and to provide a suitable element of conflict or challenge, it is expedient that they be difficult of access, unsociable if you will. Not only are their sex lives irrelevant, but any contact with the outside world is to be downplayed’ (216). And contrast s²rla þáttr (216-17). ‘Here we see that the rules can change for the female quester. When Freyja desires something from a dwarf, she does not aggressively interpose her body: she allows the dwarves access to her body; she uses sex as a weapon. And the dwarves must be sociable, oversexed even, if the narrative function is to proceed’ (216). But it’s Alvíss on the offensive in Alvml: ‘While Alvíss’s actions may seem aberrant for a dwarf, they are very much in keeping with actions undertaken by giants in other myths’ (217). Narrative function of this 217-18. NBs that unlike Óðinn in wisdom contests, Þórr doesn’t actually need to know any answers to succeed here (218). Dvalinn as ‘delayed’, i.e. like Alvíss is (219). Circumstantial ev. towards dwarves turning to stone in the sun but none direct (218-19). But doesn’t fit Reginn or dwarves who make the mead of poetry (219). As the only dwarves who are known to have been delayed in old stuff, Dvalinn=Alvíss? (220).

Acker, Paul, ‘Horror and the Maternal in Beowulf’, PMLA, 121 (2006), 702–16. Stable URL: http://www.jstor.org/stable/25486349.

Ackerman, Robert W. and Roger Dahood (ed. and trans.), Ancrene Riwle: Introduction and Part I, Medieval and Renaissance Texts and Studies, 31 (Binghamton, N.Y., 1984). Consensus for composition in English with translation into French and Latin. Earliest MS Cleopatra C.VI. 1225×30, not a great copy; then Corpus Christi 402 close to it in date. Late Latin anachorita (eccles. Gk. άναχωρητής ‘one who retires from the world’).

Adams, J. N., and Marilyn Deegan, ‘Bald’s Leechbook and the Physica Plinii’, Anglo-Saxon England, 21 (1992), 87–14. Physica Plinii long-known source for Leechbook; this analyses it. Phys C5/6 compilation from Medicina Plinii from Pliny the Elder’s Naturalis Historia xx-xxxii (89). Seems mainly concerned with Leechbook’s relevance to textual history of Phys. Yay. Also seems to have Leechbook using Medicina, tho’ I don’t see at a glance where this fits in. 113-14 list of corresponding chapters which might be useful.

Adams, J. N., ‘British Latin: The Text, Interpetation and Language of the Bath Curse Tablets’, Britannia, 23 (1992), 1–26. In texts folder.

Adams, J. N., ‘ “Romanitas” and the Latin Language’, Classical Quarterly, 53.1 (2003), 184–205. Handy survey of Roman (mainly C1 BC) attitudes to languages, including Greek, dialects of Latin from outside Rome, etc. Including some juicy material appearently covered at more length in the bilingualism book on Gaulish pottery inscriptions with potters living linguistic double lives.

J. N. Adams, Bilingualism and the Latin Language (Cambridge: Cambridge University Press, 2002)

Adamska, Anna, ‘The Study of Medieval Literacy: Old Sources, New Ideas’, in The Development of Literate Mentalities in East Central Europe, ed. by Anna Adamska and Marco Mostert, Utrecht Studies in Medieval Literacy, 9 (Turnhout: Brepols, 2004), pp. 13–47. ‘In 1963 Jack Goody and Ian Watt published a classical [sic] article in which they concluded that alphabetical writing had been a determining force in the development of European culture and democracy. They argued that the ideas of social progress, including the democratisation [19] of governmental rule, and also the secularisation of mind, were absolutely impossible in societies which communicated only orally. According to Goody and Watt, oral societies are not able to develop a critical approach to information; they are also unable to select information, to distinguish between the present and past in the same way that literates do, etc. Theirs is a world without history’ (18–19), citing Goody and Watt 1963; ‘In his later works, Goody went even further, concluding that all intellectual revolutions in European history resulted from new instruments of social communication; the most important of these was writing’ (19) citing Goody 1986. ‘Nowadays, most scholars do no longer agree [sic] with Goody’s theory. We had to dwell on it however, because it inspired many historians. This was understandable, for, if it is true that the introduction of writing results in a “reorganisation” of the human mind and the ways mankind thinks, then several phenomena of social life which came into being the [sic] Middle Ages might be explained by the growth of access to written communication. However, attractive though the theory is, it has been proven to be a simplification. There is also another negative aspect, i.e. the theory’s unconscious valorisation: the cultural sustem, based on writing, is “progressive” and “positive”, whereas oral cultures are summarily dismissed as “primitive” or retarded. This valorisation may be the consequence of the old paradigm of the superiority of writing over orality, dating from the Age of Enlightenment, when social progress was associated with alphabetization’ (19). Ong broadly follows suit, with much emph on printing (20). Clanch as revolutionising this by showing the non-literate modes of communication existed and came naturally and had to be replaced slowly and pieceal by literate practices (20–21). ‘Sociologists, and even more anthropologists, seem to have no real respect for the limitations to which times and space subject human societies. Quite often they collect convenient examples to bolter an a priori hypothesis. In doing so, they nonchalantly break through traditional chronological boundaries. In many sociological studies of literacy, the real boundary is not that between the Middle Ages and Modern Times, but that between the European Ancien Régime and the “industrial” era of the nineteenth century [er, dunno where this is coming from—no refs]. Sometimes, however, an approach which at first sight seems a-historical [sic] may help to break down historical stereotypes. Thus, the study of the material features of books, irrespective of the time they were produced, has inspired the reflection that quite possibly the passage from roll to codex was as important for the history of reading, as the “revolution of print” .’ (21). 21–23 applauds slow rise of other kinds of communication in scholarship, like gestures, colours, smells and rels between text and illuminations in MSS. ‘Because of their repetition, oral cultures have been judged by literate Western scholars as primitive, retarded or barbarian. // We can easily understand what happens when writing s introduced into an oral society. Messages may now be ‘cut off’ from the personal relationship between “sender” and “receiver”; with writing, the supplementary non-verbal message disappears. We may therefore think that written texts make information more “objective”, independent from the here and now, and easier to retrieve (and change!) whenever this is deemed appropriate. These principal consequences of the introduction of writing are at the basis of the eighteenth-century paradigm of literacy’s superiority over orality’ (28). ‘A second important change in the attitude of medieval scholars is that they are finally able to appreciate the efficiency of oral communication, and that—in some spheres of social life—oral modes existed until the end of the Middle Ages and beyond’ shock horror! Surely not?! Estonian cabinet meetings now purely in chat-rooms but hardly everywhere else; frankly bizarre but telling, despite the laudable critique of modernist assumptions generally in this piece (29). maybe the necessity of citing sources, hitherto necessarily written, which automatically deprivileges conference papers, pub conversatons, or even indeed oral informants in professionally conducted oral history research, has blinded us to the fact that journalists routinely rely on oral sources, oral debate has real effects on law (justice and legislation), board meetings etc.

Adler, Melissa, 'Wikipedia and the Myth of Universality', Nordisk Tidsskrift for Informationsvidenskab og Kulturformidling, 5.1 (2016), 9-13. http://ntik.dk/2016/Nr1/Adler.pdf

*Adolfsson, G. and I. Lundström, Den starka kvinnan: från völva till häxa, Museiarkeologi, 6 (Stockholm: Statens Historiska MuseumXXXXX, 1997)

Aðalheiður Guðmundsdóttir (ed.), Úlfhams saga, Stofnun Árna Magnússonar á Íslandi, rit, 53 (Reykjavík: Stofnun Árna Magnússonar, 2001)

Strengleikar, ed. by Aðalheiður Guðmundsdóttir, Íslensk rit, 14 (Reykjavík: Bókmenntafræðistofnun Háskóla Íslands, 2006)

Aðalheiður Guðmundsdóttir, 'The Werewolf in Medieval Icelandic Literature', JEGP: Journal of English and Germanic Philology, XXXXX (2007), 277--303; https://s3.amazonaws.com/academia.edu.documents/32002629/The_Werewolf.pdf?AWSAccessKeyId=AKIAIWOWYYGZ2Y53UL3A&Expires=1512466393&Signature=EIXn83%2FzLK8pas9xiasH2c2fEoE%3D&response-content-disposition=inline%3B%20filename%3DThe_Werewolf_in_Medieval_Icelandic_Liter.pdf.

Ævar Örn Jósepsson, Önnur líf (Reykjavík: Uppheimar, 2010)

Aidi, Hisham, 'The Interference of al-Andalus: Spain, Islam, and the West', Social Text, 24 (2006), 67-88; doi: 10.1215/01642472-24-2_87-67; https://www.academia.edu/2917059/The_Interference_of_Al-Andalus_Spain_Islam_and_the_West. 'In 1986 Spain joined the EU and in effect became the gatekeeper of Europe, restricting the entry of immigrans from Africa into the EU labor market ... Regional leaders and figures across the political spectrum supported entering the EU, which was expected to help solidify a coherent national identity. The process would, however, entail a political and cultural distancing from North Africa, though, simultaneously, Spain's proximity to Islam would help it gain influence in [75] the EU. Spanish leaders portrayed Spain as Europe's defender---the West's "security cordon"---against third world masses, and in effect the country went overnight from Europe's outsider to insider, by selling itself as the bulwark against Europe's real outsider, Islam. As Helen Graham and Antonio Sanchez explain, "So Spain, in spite of its own long and painful history of underdevelopment, economic emigration, and otherness, far from recognizing a commonality and attempting to integrate the experience of the marginalized into its own self-proclaimedly pluralistic culture, has instead assumed the stance of "First World" Europe. It is almost as if constructing and adopting the same 'others' or outgroups as the rest were considered the hallmark of Spain's membership of the [European] 'club'." ' (pp. 74-75, citing Helen Graham and Antonio Sanchez, 'The Politics of 1992', in Spanish Cultural Studies: An Introduction, ed. by Jo Labanyi and Helen Graham (New York: Oxford University Press, 1992), 412).

Aitken, A. J., The Older Scots Vowels: A History of the Stressed Vowels of Older Scots from the Beginnings to the Eighteenth Century, ed.by Caroline Macafee, The Scottish Text Society, 5th ser., 1 (n.p.: Scottish Text Society, 2002). 116–17 brief use of English dramatists’ representations—pass on to Judith?

Albano, Robert A., ‘The Role of Women in Anglo-Saxon Culture: Hildeburh in Beowulf and a Curious Counterpart in the Volsunga saga’, English Language Notes, 32 (1994), 1–10. Pants. Basically says hah! Hildeburg never liked Finn and like Signý was waiting to bump him off the whole time! Or somesuch. Which would be fine if he’d done it at all well.

Alda Sigmundsdóttir, Living Inside the Meltdown ([n.p.]: Enska textasmiðjan, 2010). 44-45 policeman muses on how good it is Iceland's never had an army, wars, etc.--maybe that's one reason why novellists need to look elsewhere for their violent imagery? 'it has never become ingrained into the mindset of the Icelandic people that the use of force is some kind of a viable solution. I think most people do not realize the immense value of this' (45)--interesting. 'But of course, it is not all bad. The upside of the kreppa is that we finally have a left-wing government and a new awakening and awareness of what really matters in life. In the pre-kreppa years I often felt disgust at the rampant consumerism and greed. I felt completely out of place in that society. Now people seem to be returning to a set of real values. Things are moving more slowly and people have time to knit, spend time with their children and family. That is the positive aspect of this crisis, and it was about time' (55). 'Something like this wouldn’t even happen in the worst banana republic. This country is filled with criminals who would have been assassinated if they’d lived in an African country. It’s that simple. This would never have been tolerated' (78). Africa/Eastern Bloc (search this term for ref) as Others used as a stick to beat Icelanders with. 'If you steal a lot, people look at you in awe. If you steal a little, you go to jail' (80). 'I remember the day Geir Haarde gave his God Bless Iceland speech and a woman came in the shop and she was so afraid. I didn’t even know he was going to make the speech, so I hadn’t heard it. I remember my heart started racing and I just thought: My God, what is happening? It felt a bit like the terrorist attacks on New York, when everyone just stood there, so powerless, unable to comprehend the scope of it' (84). Likewise, from a different commentator, 'It really felt like Iceland had been attacked. That was the prevalent feeling everywhere and that was also the mood among our clients' (95).

Alda Sigmundsdóttir, Unravelled: A Novel about a Meltdown ([n.p.]: [n. pub.], 2013). p. 13: 'There was a house. On the West Fjords, harboring many of her best childhood memories. Closing her eyes she could hear the whisper of happy voices on the breeze – now, calling. It was a house that her grandparents had owned, that held a part of her within its walls, a place of refuge. It had been there since she was small, not always visible, but permanent nonetheless.' Usual appeal to grandparents' generation as authentically Icelandic golden age.' Pg. 17: 'Years later, after Egill had become a successful businessman in his own right, he had bought the house back.' Jesus, everyone's doing it. And it goes on at some length about the place. pp. 63-64: 'the banks had experienced astronomical growth, it was true, but that was all down to the Icelanders’ intrepid behavior in all things business, their quick responses, absence of bureaucracy and willingness to take risks. The Viking spirit. The “outvasion” as it was called in Iceland – being done in reverse now, the opposite of “invasion”. And anyway, they claimed, the nay-sayers were just jealous, especially the Danes, who could not stand to see their former colony come in and buy up their own treasured assets, like the Hotel Anglaterre and Magasin du Nord, the famous department store that had graced the Kongens Nytorv square in Copenhagen for over a century. Or the British, who were losing most of their treasured high street shops to foreign interests – and Icelandic interests, at that. // No one listening could be in any doubt that Iceland was on its way to conquering the world. The first man protested weakly – these takeovers were mostly leveraged, he said, done on borrowed capital, and eventually the time would come when the “outvasion Vikings” would have to pay. He was quickly silenced by the host, who announced it was time for some music.' pp. 76 ff. 9/11. Damien moves straight to the conclusion that it's probably Islamic extremism too. pg. 81: 'Frida gazed out of the window at the passing landscape and was suddenly gripped by nationalistic fervor. She loved this country with all her heart. Its spectacular beauty, the down-to-earth people, the traditions, the stories and legends, the raw landscapes, the magnetism. Now that she was back … she never wanted to leave again. Never': interesting bluntness re nationalism, albeit of a piece with the slightly lumpen writing. p. 167: 'Those who fervently wished for change were fearful that all the force had gone out of the protests – Icelanders had a habit of reacting fiercely to injustice but soon sinking back into the lethargic serfdom that had been conditioned into the nation’s soul during centuries of colonial rule and oppression. They despaired that the New Iceland for which they so yearned would ever materialize, afraid that the Icelandic proletariat would simply shuffle onwards with a servile air, snot dripping from their noses, passively submitting to the ruling elite. As ever.' 9/11 present as implicit parallel to kreppa--cf. Alda's other kreppa book where this is explicit 94-95 Iceland as interconnected with rest of world: globalisation and related anxieties. 96 Iceland as oligarchy, also 140; 129 Russian mafia framed in similar terms. 105 bankers on cocaine. 136-37 UK anti-terrorism law being abused in Iceland (and later) class, e.g. 126-27. Icelandic egalitarianism and its breakdown.

Aldhouse-Green, Miranda J., ‘Pagan Celtic Religion and Early Celtic Myth: Connections or Coincidence?’, in An Snaidhm Ceilteach: Gnìomharran 10mh Comhdhail Eadar-Nàiseanta na Ceiltis, Imleadhar a h-Aon Cànain, Litreachas, Eachdraidh, Cultar/Celtic Connections: Proceedings of the Tenth International Congress of Celtic Studies, Volument One, Language, Literature, History, Culture, ed. by Ronald Black, William Gillies and Roibeard Ó Maolalaigh (East Linton: Tuckwell, 1999), pp. 82–90. Points unexcitingly to a few likely continuities.

Alda Björk Valdimarsdóttir and Guðni Elísson, ` “Og eftir sitjum við með sektarkennd í brjósti”: Hallgrímur Helgason og íslenska efnahagshrunið', Ritið: Tímarit Hugvísindastofnunar Háskóla Íslands, 12.2 (2012), 169--97.

Alessio, Dominic, and Anna Lísa Jóhannsdóttir, 'Geysers and "Girls": Gender, Power and Colonialism in Icelandic Tourist Imagery', European Journal of Women's Studies, 18 (2011), 35--50; DOI: 10.1177/1350506810386430. 37 lightweight but handy survey of growth of tourism industry and international profile of Iceland. 38-39 covers the promotional activities of Icelandair/the Icelandic Tourist Board, focusing on Bláa lónið, norðurljós and geysers. 'There was, however, a burgeoning alternative to Iceland’s nature-loving, clean, green and wholesome image. A newer image of all-night wild drinking and dancing emerged at the turn of the new millennium, summed up by the epithet ‘Global Party Capital’. Unlike the natural image of Iceland this more recent development focused primarily on younger persons, in particular men, who in 2005 made up just under 55 percent of visitors. 9 So internationally prominent did this new urban party image become that the country’s nightlife was given as the fifth most popular reason for visiting, after nature, swimming, shopping and day excursions, and before museums, hiking, glacier trips, horse riding and whale watching. 10 Most controversially, however, of central significance in this new image was the promiscuous ‘supermodel’ female. Asked why he had come to vacation in Iceland in 2001, one 27-year-old interviewee for Time magazine responded, ‘Icelandic girls are just gorgeous. . . . They enjoy sex and don’t believe in marriage’ (Sancton, 2001: 73)' (39). 39--41 a few prominent international media images of Iceland as having promiscuous women. 41--42 topos of neglect re gender in tourism studies. 'The particularly ironic twist in this tale of North Atlantic beauty queens in a country now sometimes described as the ‘Bangkok of the North’ is the effect this stereotype has on Iceland’s alternative image as one of the supposedly most egalitarian nation-states in the world'--that's a new one on me! (42). 42--44 gender equality in Iceland; 'In hindsight the decision by the Women’s Alliance proved premature, for a number of commentators have noted that Iceland’s image is not now as egalitarian or progressive as many believe, especially when compared to its nearby Nordic neighbours. Thoroddur Bjarnason and Andrea Hjálmsdóttir (2008) have remarked that gender inequalities not only continue to exist but that ‘egalitarian attitudes among youth have declined in recent years’. Similarly, Raaum’s study on gender balances in Nordic parliaments has noted that ‘The Icelandic profile is the least gender equal in the Nordic region’ ' (43). 44--46 sex tourism by people from the global north to the global south as reflecting ongoing colonial power relationships. 'Where the present study becomes intriguing is the realization that the sexual relationships, although still female-focused, are not necessarily only colonial or asymmetrical. In Iceland’s case western male tourists are not going from a rich North to a poor South, but instead from First World nations to a country rated in 2008 as being at the top of the UN’s human development index. Such an occurrence seems to imply, therefore, that sex tourism is as much about gender and patriarchy as it is about colonialism and ‘race’, although the white/blonde imagery so prevalent in much of this discourse does point to the continuing existence of a racialized stereotype, albeit this time a northern Icelandic/Scandinavian one instead of the more familiar Third/Developing World images' (45).

‘A Letter to the King on the Irish Church Bill’, Blackwood’s, 33 (May 1833), 723–36. http://books.google.com/books?id=ibkCAAAAIAAJ. 'America is governed without an Established Church. But are we to compare the ancient and massive fabric of the British government with the fluctuating and fugitive shelter under which American legislation thrust its head? or the prescriptive majesty of our national worship with the rambling sectarianism of religion in a country where the pulpit is only the more foul and furious conduit of every absurdity of the brain, or paroxysm of the passions; the land of camp-meetings and convulsionnaires, of corruption under the name of conversion, and of political raving under the name of Scriptural illumination? We might as well compare the forest wigwam with the palace, or its tenant with the sages and statesmen of Europe' (725). Mention of Empire same page, col. 2--doesn't seem significant tho'. 'This faction began with Ireland. There they found the soil prepared by a giddy Government, and a profligate superstition; they sowed the seeds of bloodshed, and left them to the natural care of those sure influences. The crop has duly followed; and Ireland, at this hour, presents a scene of misgovernment and misery, unequalled in the globe. The sanguinary despotism of Turkey has nothing like it; the barbarism of Russia is civilized to it. The roving Arabs exhibit a more reverent respect for life and property. The sweller in an Indian forest, or a Tartar wilderness, is safer in his house, than the Irish landlord, living under the safeguard of the British laws; and even fortified within a circle of British bayonets. That faction has been imported among us' (726). 727-30 on the rights and, more, the wrongs of Henry VIII's reformation--state intervening in Church is dodgy. 729 likewise on the evils of French revolution. 731- gets OT about it and then there's more on France. 734 'The state of the Irish Church forms one of the most curious fragments of ecclesiastical history in later times' and then we get stuff about that. What helpful chaps those Irish ecclesiastics have been. 'But the orators tell us of "bloated bishops" and luxurious clergymen. If men, unsuited to their functions, are suffered to possess the high stations of the Church, the patronage of the bishops is in the hands of the Crown; let the next choice be more carefully looked to; let me of virtue and learning be appointed, and the evil is at an end. But are we to be told that Protestantism ought to be reduced in Ireland, on account of the Popish majority. This is the great argument for cashiering the Irish clergy! This, which should be the great argument for increasing their numbers, for increasing their means, for protecting their efforts to spread the Gospel! The country is overrun with superstition, therefore extinguish knowledge;--it is weighed down with barbarian prejudices against the government, constitution, and religion of England, therefore cease from all attempts to lighten the yoke. The land is dark, therefore extinguish the light in your hand. Or, are we to be told, that the religion of the majority should be submitted to, whatever it may be? Then let us pronounce that all apptempts to convert the heathen are criminal,--that we should not de[736]sire to plant Christianity in Hindostan, while we are outnumbered by the millions of Mussulmans and idolaters,--that we should not send the Bible to the African or the South Sea islander. On this principle, Europe should have been left to this hour worshipping Thor and Woden. On this absurd and criminal principle, Christianity should never have stepped beyond the boundaries of Palestine' (735-36). Whew, pretty shrill. But clearly too much of a an effort to be comprehensive to be very meaningful re Africa and Woden etc. Interesting that it's 'Thor and Woden' again though.

Alfano, Christine, ‘The Issue of Feminine Monstrosity: A Reevaluation of Grendel’s Mother’, Comitatus, 23 (1992), 1–16. App. reckons aglæcwif is ‘warrior-woman’ like skjöldmær—sounds fair enough off hand (Åström 1999). ‘Most Beowulf translators, motivated by contemporary biases rather than articstic impulse, produce an exaggerated version of the original ides, aglæcwif. Grendel’s mother disrupts gender conventions; to the Anglo-Saxons, this made her atol, “terrible” (line 1332), but to contemporary translators, it makes her “monstrous”. Stripping Grendel’s mother of humanity, translators transform an avenging mother into a bloodthirsty monster’ (2). Other e.g.s (good ones too) 2–3. 4–6 re aglæcwif vs. ‘monster woman’, pro ‘warrior woman’, cf. Mearns. Not so convincing on gæst as short vowelled tho’ the idea may work (6–7). Ouch, she’s half-baked on her OE grammar. Lots of foolish errors. Takes wyrgen as ‘accursed one’ not wolfy one (7), hmm… (Doesn’t seem to know ON vargr, but maybe this is a good thing) (7). Some cits for wulf as warrior (tho’ never, I note from Klaeber, in Bwf) (8). So she’s not actually a wylf in briumwylf (7–8). Fair enough. Overstated and flawed but useful ref even so for showing biases in translators, lexicographers and critics.

Álfhildur E. Þorsteinsdóttir, 'Krepputal. Myndlíkingar í dagblöðum á krepputímum' (unpublished BA thesis, University of Iceland, 2009), http://skemman.is/handle/1946/3625.

Ali, Daud, `The Idea of the Medieval in the Writing of South Asian History: Contexts, Methods and Politics', Social History, 39 (2014), 382–407. http://dx.doi.org/10.1080/03071022.2014.942521. 'Though introduced to India during the colonial encounter, the idea of the medieval, and the periodization upon which it rests, quickly became essential chronological attributes of the nation and the presupposition of its sovereignty' (382).

*Alkemade, M., ‘A History of Vendel Period Archaeology: Observations on the Relationship between Written Sources and Archaeological Interpretations’, in Images of the Past: Studies on Ancient Sources in Northwestern Europe, ed. by N. Roymans and F. Theuws (Amsterdam, 1991), pp. 267–97.

Allaby, Michael (ed.), The Concise Oxford Dictionary of Ecology (Oxford: Oxford University Press, 1994). s.v. fairy ring: ‘A circle of dark-green grass (in a lawn or field) in which toadstools may be found. The circle is formed as a result o the radial growth of a fungus through the soil, away from the centre of the ring; as the fungal mycelium grows it deprives grass roots of nutrients, but as it dies and decomposes the release of nutrients stimulates the growth of the grass, producing the dark coloration. Fairy rings are often formed by Marasmius oreades’.

Allan, Joanna, ‘Learning Outcomes in Higher Education’, Studies in Higher Education, 21 (1996), 93–108, DOI: 10.1080/03075079612331381487. God, social scientists can't punctuate to save their lives! 94 idea that you have to specify objectives before you can plan how to reach them, which is rational but doesn't account for the power of a course or its materials to shape objectives. ARRRGH THE PUNCTUATION!! 'Tyler's definition of objectives can be seen to place the responsibility on the institution to identify the desired behaviour to be developed in the student' re a 1949 thing that seems to commit the sin of being behaviouristic (94). SHE DOESN'T EVEN KNOW WHEN TO USE FULL STOPS. 95- re some 1960s guy called Mager who moves away from 'educational objectives' to 'instructional objectives' (i.e. outcomes of instruction on a particular course which might contribute to wider educational objectives). But mager winds up trying to break complex tasks down into discrete, objectively classifiable bits (slipping, I note, by apparent accident, into subjective terms like 'You must apply at least three rules of good composition in the development of your score') (95). Mager also seems to have lost track of working out how instruction might actually produce the objectives (96, cf. 98). Later 60s and the 70s seem to see the term 'behavioural objectives' but the duff writing makes it a bit hard to see what the idea was here, if indeed the term was meant to denote anything different from Mager's (96-97).

The phasing out of the term 'instructional objectives' in favour of 'behavioural objec-tives' with its attendant specificity and its behaviouristic overtones, effected a polarisation of reaction to the notion of an educational objective. At one extreme rational planning was rejected and labelled as reductionist by those who did not accept that a subject can be reduced to disjointed facts and concepts if the integrity of a discipline is to be respected. This 'atomisation' was, and remains, an anathema, particularly to those involved in curriculum design in higher education, where a high level of analysis and synthesis is implicit in what constitutes learning in undergraduate study. Yet at the other extreme, the tenets of behaviourism underpin the more recent planning models of Wheeler (1967), Kerr (1968), Taylor (1970), and Merrit (1972). [97]
I sympathise with the objections! They produced a backlash accordingly (97ff.). A key idea (under the rubric 'expressive objectives' for some reason) is that curriculum desgin shouldn'tdump a straightjacket on students but allow them to personalise goals (98). 'Expressive objectives' become 'expressive outcomes': 'Eisner differentiated between the latter [objectives], which imply a preformulated specific goal and the former [outcomes] which, [ARRRGH] 'are essentially what one ends up with, intended or not, after some form of engagement' (99). All this does provide me with some useful genealogy for the concept of the ILO, suggesting some subtleties to what it isn't and why the term is used. Waffles onwards; I wonder if anyone's looked at whether students actually find lists of objectives/outcomes useful (as they are assumed to be on pp. 100, 104)? Quite a lot on personal vs general/subject-specific outcomes; seems to have been written before 'transferable skills' become standard conception (c. 102). By 103 it's trying to posit its own set of taxonomies, which must be why it's getting waffly and tedious. 104 conclusion. Whew. Appendices 1 and 2 useful summaries of the development of the concepts covered in the article.
Oft-cited but not often by interesting-looking people. An exception is Avis 2000.

Allan, P. B. M., The Book-Hunter at Home, second rev. edn (London: Allan, 1922). http://www.gutenberg.org/ebooks/22716. Not sure what this is really all about, but NB: 'A useful catalogue of books on Alchemy was printed in two large quarto volumes at Glasgow in 1906. It is by Professor John Ferguson, and is entitled 'Bibliotheca Chemica,' being a list of the hermetic books in the library of Mr. James Young. The three volumes entitled 'Leechdoms, Wortcunning, and Starcraft of Early England' by the Rev. Oswald Cockayne, published in the 'Rolls' series, 1864-66, contain a valuable contribution to the early medical science of this country. Dr. J. F. Payne's 'English Medicine in the Anglo-Saxon Times' (the Fitz-Patrick Lectures for 1903) is for the most part a dissertation on that work. Some of the prescriptions of these early leeches are rather quaint. 'If a man's head burst . . . let him take roots of this same wort, and bind them on his neck. Then cometh to him good benefit.' The following is an excellent remedy for toothache: 'Sing this for toothache after the sun hath gone down--"Caio Laio quaque voaque ofer saeloficia sleah manna wyrm." Then name the man and his father, then say: "Lilimenne, it acheth beyond everything; when it lieth low it cooleth; when on earth it burneth hottest; finit. Amen."' If after this the tooth still continues to ache beyond everything, it is evident that there is a wyrm in it. For stomach-ache, you must press the left thumb upon the stomach and say 'Adam bedam alam betar alam botum.' This is infallible.'

*Allen, Grant, ‘Who were the Fairies?’, Cornhill Magazine, 63 (1881), 338ff. ‘Mr. Grant Allen illustrates his theory with great wealth of detailm especially laying stress on the fact that old burial-mounds and the like are called by elfin names, and that stone arrow-heads are known as elf-bolts’ (Macculloch 1932, 363).

*Allen, Hope Emily, ‘The Influence of the Supernatural on Language’, PMLA, 63 (1935), 1033-46

*Allen, Hope Emily, ‘The Influence of the Supernatural on Language’, PMLA, 60 (1936), 904-20

Allen, Peter Lewis, The Wages of Sin: Sex and Disease, Past and Present (Chicago: The University of Chicago Press, 2000). 1–24 re lovesickness; basically re how sex or masturation get prescribed and how this is a problem. Traces this trad to Greece and Islamic areas and sees them coming in with the C12 renaissance. Not detailed and according to intro doesn’t disagree with Wack.

Allen, Richard F., Fire and Iron: Critical Approaches to 'Njáls saga' ([Pittsburgh]: University of Pittsburgh Press, 1971)

Allen, Rosamund (trans.), La3amon: Brut (London, 1992). XXXXstyle. ‘Especially significant are the “supernatural” additions in the Arthurian section: the fairies who attend Arthur’s birth, the elvish smith who made Arthur’s corslet, the marvels of Britain, Arthur’s nightmare about Modred, and the mysterious Argante and the boat with two women in it which appears at his end to rake him to Avalon. Merlin figures more prominently than in Wace: he is sent for twice, to aid Aurelius and later to help Uther, and Lawman continues to refer to Merlin’s prophecies as a device to enhance Arthur’s status, after Merlin has disappeared from the narrative’ (xxxiii) Wace ditches prophecies—Lawman must have ‘em from elsewhere.

Ascanius uses ‘wicked agents’ for prophecy 136-146 < Geoff < Nennius. What’s the word for ‘witchcraft here’—interesting?

Allor, Danielle and Haylie Swenson, 'Book Review: Writing with Plants', Postmedieval: A Journal of Medieval Cultural Studies, 9 (2018),496–510. https://doi.org/10.1057/s41280-018-0108-0

Alkarp, Magnus and Neil Price, ‘Tempel av guld eller kyrka av trä? Markradarundersökningar vid Gamla Uppsala kyrka’, Fornvännen, 100 (2005), 261–72. Finds various anomalies, but among them some evidence for what seems to be a late viking age wooden church beneath the lost north transept of the church at Gamla Uppsala.

Almqvist, Bo, ‘Scandinavian and Celtic Folklore Contacts in the Earldom of Orkney’, Saga-Book of the Viking Society, 20 (1978–81), 80–105. App. refs re mermaid types. Hmm, not really. Not really v. useful. Good ref re folks seeing everything going thru Orkney. Re Haraldr and Snæfríðr, ‘We are dealing here with an early instance of belief in the magic power of the Lapps, a Scandinavian belief that is still found in Orkney and Shetland folklore, as well as elsewhere in Britain. However, it has been demonstrated by the Norwegian folklorist Moltke Moe that the love-potion motif is of Celtic origin [ref from 1920s, hmm]. Close parallels are found in Geoffrey of Monmouth’s Historia Regum Brittaniae and its source, Nennius’s Historia Brittonum, where the story about Hengist, the Anglo-Saxon chieftain, and Rowena, the daughter of King Vortigern, is told. [96] The sources of this part of the Snjófríðr story may then, as Moltke Moe supposes, be of Welsh origin and Geoffrey of Monmouth’s or Nennius’s work may have acted as intermediary’ (95-6). Hmm.

Almqvist, Bo, ‘Of Mermaids and Marriages: Seamus Heaney’s “Maighdean Mara” and Nuala ní Dhomhnaill’s “An Mhaighdean Mhara” in the Light of Folk Tradition’, Béaloideas, 58 (1990), 1-74 [NF2 P464.c.16]. Looks like comparatively massive survey of fairy brides. But not actually very useful. ‘As hown by Helge Holmström in his thesis on the Swan Maiden Motif in Völundarkviða and elsewhere, the Swan Maiden Legend is but one of a whole complex of migratory legends relating to marriages or supernatural or supernaturally transformed female beings. Thus he distinguishes groups dealing with marriages to fairy women (feäktenskapstyperna). another group about personified nightmares (maräktenskapstypen) and a third one [4, 3 having a plate] about acquatic beings, mermaids or seal maidens (säläktenskapstypen). While legends belonging to the first of these categories are extremely rare in Ireland, and the seocnd group, as far as I am able to ascertain, is not represe4nted at all there, the third legend type is one of those most popular in Irish tradition’ (2-4).

Almqvist, Bo, Norrön niddiktning: Traditionskistoriska studier i versmgi vol 1, Nordiska texter och undersökningar, 21 (Stockholm: Almqvist & Wiksell, 1965). Do proper ref with vol. 2. Just a brief mention of Sigurðar saga fóts re fylgjur: ‘Andra tjur- eller ox-fylgjor finner man exempelvis i Ljósvetninga saga [sic re italics] kap. 21, i Vápnfirðinga saga kap. 13 och i Sigurðar saga fóts kap. 8’ (141).

Almqvist, Bo, ‘I marginalen till Sejd’, in Sejd och andra studier i nordisck själsuppfattning av Dag Strömbäck med bidrag av Bo Almqvist, Gertrud Gidlund, Hans Mebius, ed. by Gertrud Gidlund, Acta Academiae regiae Gustavi Adolphi, 72 (Hedemora, 2000), pp. 237–72. Surveys Strömbäck’s main sources with new comments and bibl. 243–50; NBs reliance on emendation of síga > síða in Lokasenna (247 (cf. 247–48)), doesn’t know McKinnel’s article on Heiðr (246–47); re Kormakr Ögmundarsons Sigurðardrápa 248–50. ‘Ehuru ytmeningen av satsen [phrase] Seið Yggr til Rindar är fullt klar, lämnas [?gives] vi I ovisshet [uncertainty] om hur Oden mera [more] I detalj tänkts ha burit sig åt [intended to have behaved?] för att vinna Rind genom [thru] sejden. Strömbäck är dock [h’ever] säkerligen [certainly] på rätt spår när han (Sejd, 150 f.) sammanställer uppgiften I Sigurðardrápa med bl. a. Snorris berättelse [story] om hur den onda drottning Gunnhild (inom parentes sagt uppfostrad hos samerna) anställer sejd mot Egill Skallagrímsson, så att han inte finner någon ro [rest, peace] på Island …’ (249). ‘I Rinds fall har vi emellertid [however] serligen också mera speciellt at skaffa [obtain] med framkallande av ett onaturligt tillstånd [permission] av oemotståndlig kättja [lust], vilket kan utläsas av den parallella framställningen I Saxo Grammati[250]cus’ Gesta Danorum, till vilken Strömbäck också hänvisar, och där det med all önskvärd tydlighet heter att Othinus genom sina magiska manipulationer gjort Rinda lymphanti similem … Det är precis detta tillstånd som betecknas [characterises] med ergi när ordet användes om kvinnor’ etc. (249–50). 250–60 additional matieral (250–52 not incuding the word for certain; 252–60 including it). Seems to think there’s something interesting afoot in The war of the gadhill with the Gaill Todd 1867, 12f.; 227. Re Ota, app. queen to Thorgisl (it says on the web); investigation shows refs actually to be 12 and 226, and dead ends. She gives audiences/answers depending on MS from altar but no detail. Doesn’t seem to mention Skírnismál. In modern Icelandic folklore 261–63. ‘Den brasklapp [reservation] jag inskjutit [interjected] av ovanstående [aforementioned] mening [idea] är betingad [conditional on] av frågan om ordet sejd verkligen [really] förekommer [occurs] på runinskrifter, något som väl [well] dock [nevertheless] får [have, get; may +infin] hållas [hold] för högst sannolikt [likely], eftersom [because] flera specialister på området [area] synes vara den meningen [idea, ?interpretation]. Här kan allmänt [general] hänvisas [refer] till Danmerks runeinskrifter (1942, spalt 711 f.) och där anförd [cited] litteratur. Under förutsättning [condition, prerequisite] att ifrågavarande inskrifter är rätt lästa [read], är de av vikt [??importance] dels [partly…] därför att de torde [?] ge [?give] de äldsta beläggen [attestation(s?)] på ordet, dels för att de dessutom [moreover] synes omvittna [?make clear], att sejden inte blott [merely] varit känd I Västnorden, utan jämväl I Danmark och Sverige. Sammanställningen [collocation] av sarþi—om nu detta ord är att uppfatta som preteritum av serða, ‘pläga smlag med’ (ofta använt om den aktive partens kopulerande I homosexuella förbindelser)—och siþ, på stenen från Södra [southern] Vänge, kan också betraktas [?contemplate] som ett tidigt [early] belägg [e.g.] för förbindelselänkar mellan seiðr och ergi. Hela frågan är emellertid av så komplicerad art [sort], att en ny separat behandling av en fackkunnig [professionally-knowledgeable] runolog vore önskvärd [desirable].’ (252).

264–69 Summering. ‘Det sambland mellan sejd och ergi som övertygande [convincingly] demonstrerats I Sejd har belagts [take, occupy] ytterligare [additional], och skäl har också anförts [adduce, cite etc.] för att ergi utmärker [distinguishes] inte blott [merely] de sejdande, utan också ibland [among; sometimes] genom sejd framkallas [produce, develop] hos [with, by, among] de av trolldomsakten drabbande [befall, affect]’ (264). ‘Ett extatiskt tillstånd [condition] är väl nära nog [well nigh certainly or somesuch] en förutsättning [precondition] för flygförmåga [flight-capability]’ (265); seems to see this as reasonably well-attested feature of seiðr 265–66. Not so sure myself.

Altschul, Nadia R., 'Medievalism and the Contemporaneity of the Medieval in Postcolonial Brazil', in Medievalism on the Margins, ed. by Karl Fugelso, Vincent Ferré and Alicia C. Montoya, Studies in Medievalism, 24 (Cambridge: Brewer, 2015), pp. 140-54. Emphasises revista de poética medieval 21 (2008), http://dspace.uah.es/dspace/handle/10017/10519, with a section on 'countries without a Middle Ages': useful concept/point to make.

Aluny, Nehemya, 'Ten Dunash Ben Labrat's Riddles', The Jewish Quarterly Review, New Series, 36 (1945), 141-46.

Alver, Bente Gullveig and Torunn Selberg, ‘Folk Medicine as Part of a Larger Concept Complex’, Arv, 43 (1987), 21–44. Looks dead handy re medicine and supernatural creatures/witchery. Cool.

‘The conception on folk medicine as a folk variant of academic medicine has had consequences for the approach to the issue and for an understanding of folk medicine. It has led to the use of the premises of scientific medicine in the analysis of folk concepts of illness and treatment. In this context, the terminology and concepts of scientific medicine have formed the framework for the perception of folk medicine’ (21). ‘Studies have been concerned with the examination of the biomedical effectiveness of folk medicine (for example see Honko 1963, 1978; Alver 1980). This led to the discussion of a division of folk medicine into a rational part and an irrational part (Bø 1972, selberg 1982)’ (21). ‘The conceptual limits of the category “folk medicine” are open to question. Quite possibly, folk medicine is part of a larger concept complex. Also in [22] question is whether categories of illness and health, such as they are defined and understood within scientific medicine, are delimited phenomena in a folk conceptual world. Rather, we must ask if we study illness and health as part of a central value system within the folk conceptual world’ (21-22). ‘We have found it useful to use as our starting point core values of equal importance as health. Such core values are production and reproduction. In older oral traditional material concerning man’s interaction with the supernatural, these values are especially exposed. We discuss the attitudes about hulders and witches for two reasons. They are central in Norwegian folk tradition, and they have a special significance as destructive forces in folk explanations of illness’ (22). ‘A cognitive system is a culturally learned way of seeing, thinking about, and experiencing reality. It structures ut impressions and experiences into categories and creates order in our world. To create order from disorder is a common human need, but the categories used and the content of these categories are cultural variables’ … ‘If man thinks of his world in categories, he also has to think of the borders between categories. These borders form areas which are variously filled with tension. A border is more than a sharp line between two areas. There is also a “no man’s land” on both sides that is marginal, ambiguous and filled with tension, composed of several qualities. According to Edmund Leach, these border areas form the taboo areas in a culture. He claims that we create structure in our world by naming areas, and keep these conceptually separate by making the border areas taboo. Language gives us names to know things by, taboo inhibits the recognition of those parts of the unbroken reality which separate things’ (23). ‘Through the violation of folkways and mores, man transgresses important borders in the web of social life. When people act so as to be in a border area between right and wrong, their ideas about the supernatural are activated. In many different folk traditions, supranormal beings are customarily attributed the role of guardians of social order’ (24).

‘To use a technical term, hulders are “folk belief beings”. They are the only Norwegian folk belief beings who appear as so-called “collective beings”. They live in families, and according to tradition, their lives are described as a mirror image of human family life. In many ways, hulders are the personifications of the human dream. They have more of everything that humans have …[25] The only they do not have that humans do is the hope for eternal life’ (24-5). ‘Svale Solheim characterizes hulders as destructive in the same way as robbers, outlaws, and wild animals. We would modify this somewhat. Basically, hulders are a superior power in relation to humans, not a destructive power. According to tradition, there are rules about how humans should deal with hulders. If these rules are broken, the hulders punish. But if rules are observed, or a favor is done for the hulders, then they reward’ (25). A clearly defined category: ‘What is important for humans is that by keeping the traditional rules they maintain harmony with this superior force’ (25). This reading opposes very neatly the idea of supernatural figures as ambiguous. Rather like Efnisien, in fact. And the if you don’t go to bed the bogey-man will get you principle (NB monsters cannot penetrate a duvet). They play by the rules, albeit perhaps harsh ones.

2 kinds of witch—rich and successful, wandering vagabond. latter more common (25). ‘Te poorest and most derelict part of the population were those who most often were accused of witchcraft in Norway in the 1500s and 1600s’ (25). Destructive 25-6. ‘In contrast to hulders, wich [sic] were found in nature and “outside the home”, witches were together with humans—closer than one might believe. They represent the powers of chaos on the offensive’ (26). Hmm, do ælfe move between these categories during their existence? Kind of like the embodiment of monsters progression—except reversed with ælfe in OE medical tradition (human-looking race becomes formless demons?). High medieval elves working just like hulders? ‘The category of witches is more ambiguous than that of hulders, and they are thus perceived as being more dangerous. A witch is a human and a demon at the same time, belonging to two worlds. A witch looks like any other human, and therefore cannot be recognized on sight. They are only first recognized by their actions, and by then the damage may already have been done … Also, an important difference in folk attitudes is related to the degree to which the categories of hulder and witch may be neutralized. Hulders cannot be neutralized in the long run. They are made to disappear by quoting from the Bible, or by touching them. But at the next moment there they are again, behind the nearest bush. Witches can be neutralized. Witch burning ought to be sufficient evidence of this point…’ (26). Both cause misfortune tho’; ‘The misfortune is often related to the basis of existence’ (26). ‘The concept of the ability to cast spells has as a precondition a concept of an evil mind, which often may be seen as envy’ (28), which correlates with accusations being levelled at the poorest, see (26) ‘Svale Solheim also touches on situations where witchcraft provides explanations of misfortune and accidents. This is when those who have nothing meet those who have. The concept of witchcraft becomes relevant where the distribution of limited goods is most out of balance. Limited goods, envy, and the casting spells are interrelated’ (28). But NB rich get accused sometimes to. Neighbours usually also: limited goods conceived to circulate in a limited neighbourhood (28).

Theory of ‘limited good’ (refs 29). Concept that all things of value are limited, and the sum of good fortune constant—but distribution varies (29). Folks have to negotiate within this, seeming not to have too much and to be seen to be generous etc. maintenance of status quo all important (29-30). ‘Private initiative and diligence could lead to being suspected of witchcraft. But there was one possibility, according to Foster: one’s good fortune could be obtained outside (local) society’ (30). Treasure from mound-breaking into otherworld presumably meet this, even if not in distant land. Also shows importance of getting bride from outside court—fights over women in Arthurian bit? Arthur and Lancelot; Amis and Amiloun? All those jealous stewards? Witches can destroy goods (good fortune, etc.) so that none has them (30); deprive neighbours to enrich themselves, both individually and from whole community (30-1). Folklore hereof, mainly concerned with stealing/reducing milk/butter/cream yields 31-2. NB as with the east Anglian horse folklore the importance of control/harm re animals as well as people. Revenge motifs (again us. re livestock) 33. ‘Attitudes to witchcraft also emerge in situations where admiration is expressed. Because there was a fear of envy, people did not like it if a stranger praised their children or their domestic animals. There was considered to be little distance between praising something and wanting to have it. It was said that the sweeter the “evil tongue” was, the worse the consequences. To protect oneself against false friendship, one could respond with harsh words or an oath. The exposure of evil intent could reduce the power of the effect of envy’ (33) might explain a lot of grumpy saga characters. Also Þórgunna stuff? ‘Strangers were not supposed to have access to the unbaptized child. No one from the outside was allowed to see the infant being tended or fed because of the fear of spells being cast and of the fear of a particularly illness, rickets (“horeskjæver”). Rickets was manifested by discontent, and people thought it was caused when an immoral woman simply looked at the infant’ (34). Cf. baby getting zapped in Guðmundar saga when parents go for a shag.

‘There is a difference in the way hulders and witches punish. Even though both forms of punishment are severe, being aimed at essential values, it still seems as though the hulder’s punishment is more acceptable, since it is related to a stricter set of rules for law and order: Hulders [sic] attack because there is a reason to attack; witches attack for no reason’ (34). Elves start off bound by rules and in medical texts moved into being bound by divine intent, but, like witches, not by rules? ‘The names of such diseases as hulder bite, hulder burn, and hulder love tell us that people had related various disorders to contact with the hulders’ (34). Hulder bit a pain or sore that won’t weal 34-5; burn affects cattle—they get lost and come back with sores or changes in its coat (35); love a consumptive illness caused by meeting (implicitly sex?) with hulder (35). Need to follow Hulder rules, e.g.s etc (35-6). ‘The tradition about hulders says a great deal about borders and categories in the peasant society. As long as people stuck to the rules, the hulders were there as an invisible superior force, seeing to it that everything was as it should be. But if the rules were broken, suddenly the hulders became a visible superior force, punishing transgressors in the vital areas of health, production and reproduction. Hulders became visible for humans in the ambiguous areas, in the transitional parts of the conceptual world, where they are an important superior force’ (36). Big assocs with summer farms—marginal territories (36-8). ‘The mountain summer farm was filled with tension because it could be perceived as being both home and not-home. During the summer, this farm was home for the farm people, but at other times it was seen as home for the hulders. Staying at the summer farm longer than was considered correct could have severe consequences’ (37). Day/Night too i guess; Xmas; etc.

‘It happened about 1800. A woman from Heidi in Seljord was on the way to church to have her baby, a little girl, baptised. She took a short-cut with the baby. For some reason, she laid the baby on the ground and went behind a bush for just a moment. / When she came back and was about to pick up the baby, she was completely terrified—she didn’t recognize the baby. Her beautiful little girl had become so ugly that it was dreadful to see. Then the woman realised that the hulders had come and exchanged the baby. But she couldn’t do anything about this, so she took the baby to the church and had it baptised, and didn’t say a word to anyone about what had happened. [39] / The baby grew up; it was a girl, but not really human. She lived long, was nearly 100 when she did’ trans. by authors, quoted from Kjetil A. Flatin, Tussar og trolldom, Norsk Folkeminnelags skrifter, 21 (Oslo, 1930), p. 22 (38-9). Before a woman is blessed again after childbirth she is marginal, ‘ “impure and heathen” ’; NB re heiðni barnit or whatever it was. the danger of hulders, esp. of newborns or women just given birth, actually helps to define the rite of passage. Puts supernatural seal on it, etc.

‘Many analyses have emphasized that the function of folk belief is t maintain norms and rules in society. The violation of norms is sanctioned by supranormal forces and beings, and the violation of norms brings to the fore belief in the supranormal. This belief in supranormal beings can function as social control (see for example Honko 1962)’ (40). Cf. 40-41. Solheim 1952: 371 on the same thing. ‘The building of new houses was regulated by the hulders. People could not build just anywhere, or make arrangements without taking consideration of both other people and the hulders. If one built on a site where hulders rules, one risked certain retributions which in turn affected the well-being of the farm. The only solution was to move the house’ (41).

‘We began this article by questioning the conceptual borders of the category “folk medicine”. Our analysis has been aimed at expanding these borders, in order to bring forth a different—and in our opinion—more correct [sic re punct] understanding of the folk perception of illness and treatment’ (41). ‘In our view, there is a relationship between health, production and reproduction, all central values both for the single individual and for society as a system. In the last instance, these three central values represent the core of the issue. Balance between health, production and reproduction is necessary if “complete fortune” is to be achieved; should misfortune occur in one of these areas, the consequence is disharmony. These values can be threatened when society’s order is violated—thus supranormal punishment becomes a part of social control. Folk attitudes towards illness can be placed within this complex of attitudes’ (42). The distinctions drawn here ought to be apparent in Thomas, R&DofM too, cf. c. 611.

*Alver, Bente Gullveig and Torunn Selberg, ‘Trends in Research on Folk Medicine in the Nordic Countries’, Ethnologia Scandinavica (1987), 59-70.

Amies, Marion, ‘The Journey Charm: A Lorica for Life’s Journey’, Neophilologus, 67 (1983), 448–62. Worries about the reading of some bit with seraphim otherwise shows that although ‘certainly’ originally re jounreys, could be understood as a lorica 448–52. NBs that sigegealdor has ME reflexes which are pejorative assoc with witchcraft. Amies neophil [P700.c.136]

*Amodio, Mark C., ‘Introduction: Oral Poetics in Post-Conquest England’, in Oral Poetics in Middle English Poetry, ed. by Mark C. Amodio, Albert Bates Lord Studies in Oral Tradition, 13 (New York: Garland, 1994), pp. 1–28.

Amodio, Mark C., ‘Introduction: Unbinding Proteus’, in New Directions in Oral Theory, ed. by Mark C. Amodio, Medieval and Renaissance Texts and Studies, 287 (Tempe, Arizona: Arizona Center for Medieval and Renaissance Studies, 2005), pp. 1–13. 2005 A. Names as dead important: OT 17.1 and 17.2 (2002); Richard Martin, The Language of Heroes (sociolinguistic stuff on Iliad speeches); Foley Traditional Oral Epic and Immanent Art; O’Keeffe. Emphs shift from formalism of Parry-Lord to ‘rhetorical and affective dynamics’. Stock, Listening for the Text. ‘There is, of course, tension between the oral and literate worlds, tension that even now at the beginning of the twenty-first century we continue to experience every day all around us; but it is a necessary, enriching and perhaps even sustaining tension, not the debilitating or distracting one it was sometimes thought to be. To put this another way, even in our highly literate Western culutre literacy is far from universal, and even the most highly literate members of our culture must nevertheless continually navigate their way through the layers of oral/aural culture that surround, inform, and help define contemporary Western (literate) culture. From our literate perspective it is easy to forget that the same holds true of oral culture, however broadly or narrowly one wishes to define it: literates may have easier and more direct access to the world of orality than non-literatures have to the world of literacy, but non-literates encounter literate culture [4] everywhere and the (oral) world they inhabit is necessarily infused with and to a considerable extent shaped by literacy and its attendant practices and habits of mind’ (4–5).

Amodio, Mark C., ‘Res(is)ting the Singer: Towards a Non-Performative Anglo-Saxon Oral Poetics’, in New Directions in Oral Theory, ed. by Mark C. Amodio, Medieval and Renaissance Texts and Studies, 287 (Tempe, Arizona: Arizona Ceenter for Medieval and Renaissance Studies, 2005), pp. 179–208. 2005B.

Amodio, Mark C., Writing the Oral Tradition: Oral Poetics and Literate Culture in Medieval England (Notre Dame, Indiana: University of Notre Dame Press, 2004). Lots of perfectly good points, but problems with seeing orality as only oral-formulaic and contrasts with modernity. Speech must antedate writing but the inevitable succession of writing to orality not obvious (1–2). Vs the great divide model of orality and literacy 2–3. ‘As theoretical postulates, the end points of the oral-literate continuum retain considerable heuristic value for the investigation of human cognition and development, and with this in mind we now turn to consider them. But as we do so, we need t guard against uncritically accepting the notion of primary orality because it “is forever inaccessible to us (if it is not purely mythical)”. And we need to keep in mind that the same is true of pure literacy’ (4). Oral poetry as ‘inherently dynamic and ephemeral’; ‘Residing only within the collective memory of those present while it is performed, an oral poem leaves no trace once the final reverberations of the poet’s voice die [5] out. Necessarily composed (and recomposed) under the exigencies of performance, the poetry produced within a primary oral culture is, therefore highly protean’ (4–5). What’s so crap about collective memory that it can hold no trace of a poem? Likewise, skaldic verse isn’t recomposed. ‘Within a fully literate culture, both the production and reception of texts are intensely private, highly idiosyncratic, and highly unconventional (in the most technical sense of the term) endeavours’ (5)--contrast the saga where someone hears a poem and goes off and works out what it means where no-one else does? ‘...while orally produced texts are rooted in a highly specialized, conventional idiom, one shared by both poets and audiences, fully literate texts spring from the imaginative well of [6] authors who carefully mold their thoughts according to their tastes, inclinations, experiences, and abilities’ (5–6). Goes on to argue that oral poets have intentions too (thankfully) and that there is individual artistry—tradition not static (7), poets are the traditions (7), how they’re transmitted doesn’t affect what they mean (7), but seems to do so within the position established in this quote. ‘Traditional oral poetics is expressed through a specialized register, a remarkably economical, useful tool for expressing verbl art that no doubt developed as an aid to oral poets who had to compose rapidly during performance’ (8): clear statement that he thinks of oral poetry strictly in the Parry-Lord model. Why not just to help memory? And is it even always there) (As usual, skaldic verse doesn’t fit this well). ‘For the literate poet, composition remains an exclusively private and internal rather than public and communal process’ (8)--really? Footnote for this is rubbish. ‘Unlike their oral counterparts, who are unable to revise or correct metrical deficiencies or narraive infelicities because for them the acts of composition and presentation are simultaneous, literate poets have the leisure to dwell over every aspect of their creations’ (8) grrrr—both because of skaldic verse, and because it ignores the potential importance of repeated performance. Cf. the Finnegan account of an african storyteller getting more consistent in his telling over the years. Useful point that all readers individually produce the text as they real, as presumably do listeners—but that in reading, the basis for this is static (8–9). 10 accepts that just as you’d be hard put to find a purely oral society these days, a purely literate society is just a heuristic construct. He seems to think it’s a useful construct anyway, but I’m less sure. Even when he gets to ‘Textuality, Poetic Authority, and Literacy: Problematizing Oral Theory’ (12–15), HE SAYS THINGS LIKE ‘Oral poetry, in contrast, deries its authority from a very different course. While it is necessarily performative and so depends upon a poetics of presence, its authority paradixically does not derive mainly from the poets who articulate it. Just as meaning in traditional poetry inheres in the structures that constitute its expressive economy, so, too, does an oral poem’s authority lie chiefly in the tectonics of the tradition itself rather than in the person of the poet. Oral poets are responsible for the unique shape they give to their traditional, inherited materials, but they stake no claim to any sort of originary status’ (14). Skaldic verse again? I guess no-one says ‘I invented this myth’, but all the same... And if poets are not saying ‘I invented this’ but ‘this is how it is/was’, that’s not inherently oral—it’s a feature of genres which claim to be historical/factual. ‘Each piece of verbal art produced withn an oral culture is as authoritative as any other’ (14). Obviously rubbish. Cf. flytings. Though Downes’s article on Beowulf and Unferth does nicely show the usefulness of anthropological evidence—traditionality more useful than orality? ‘Because Latin’s status as a prestige language was unchallenged in both the secular and ecclesiastical spheres throughout the perod [ASE], its relationship to the vernacular is generally cast in terms of a simple and strict polarity ... Latin was the language of discourse among members of monastic and other religious communities...’ (16) dis in Bede article? ‘Whether the oral poet is one who (re)composes in performance, recites verbatim from memory, or reads aloud from a written text, the poem and the tradition body forth upon his voice. Unlike written texts, which continue “frequently to speak without voice the words of the absent”, oral texts exist only so long as they are embodied in a living voice’ (23)--a. ah, so he does believe in memorial transmission of oral work; b. why doesn’t memory count as a way for oral texts to exist?

Amos, Ashley Crandell, Linguistic Means of Determining the Dates of Old English Literary Texts, Medieval Academy Books, 90 (Cambridge, Mass.: Medieval Academy of America, 1980).

Amours, F.J. (ed.), The Original Chronicle of Andrew of Wyntoun: Printed on Parallel Pages from the Cottonian and Wemyss MSS., with the Variants of the Other Texts, The Scottish Text Society, 1st series, 50, 53, XXXX, 56–57, 63, 6 vols (Edinburgh: Blackwood, 1903–14). Gah, vol 4 missing and that’s the important one!!

*Amundsen, Darrel W., Medicine, Society, and Faith in the Ancient and Medieval Worlds (London, 1996) [med. z280 1996-A]. Collected essays job, some look cool.

Anderson, Benedict, Imagined Communities

Anderson, Carl XXXX

Anderson, Chris, 'The End of Theory: The Data Deluge Makes the Scientific Method Obsolete', Wired Magazine, 17.7 (23 June 2008), http://www.wired.com/science/discoveries/magazine/16-07/pb_theory)

Anderson, Douglas A., The Annotated Hobbit: Revised and Expanded Edition (London: HarperCollins, 2003)

Douglas A. Anderson, ' "An Industrious Little Devil": E. V. Gordon as Friend and Collaborator with Tolkien', in Tolkien the Medievalist, ed. by Jane Chance, Routledge Studies in Medieval Religion and Culture, 3 (New York: Routledge, 2003), pp. 15-25. Article says 'In 1929, Gordon arranges, for the Leeds University Library, the acquisition of the private library of the late author and historian of Copenhagen, Bogi Thorarensen Melsteð (1860-1929)' (p. 19). Leeds, Brotherton Library, MS 1952/3/2, annotations by Bridget Mackenzie from 2013: Mackenzie's note 13 says 'They made a deal by which they bought Bogi's books during his lifetime, but he could keep them until he died. A rumour reached Leeds that he was dead, and my father sent a cable asking if it was true. The reply was one word 'Steindauthr', which is a rather coarse term usually applied to animal carcasses ('dead as mutton' would be a polite translation).'

Anderson, Earl R., ‘The Uncarpentered World of Old English Poetry’, Anglo-Saxon England, 20 (1991), 65–80. 72–3 goes with Shook re Glc A beorg. Didn’t find it very useful or quoteworthy.

Anderson, Earl R., Folk-Taxonomies in Early English (Fairleigh Dickinson Univ Press 2003) ISBN083863916X “A folk-taxonomy is a semantic field that represents the particular way in which a language imposes structure and order upon the myriad impressions of human experience and perception. Thus, for example, the experience of color in modem English is structured around an inventory of twelve "basic" color terms; but languages vary in the number of basic color terms used, from thirteen or fourteen terms to as few as two or three. Anthropological linguists have been interested in the comparative study of folk-taxonomies across contemporary languages, and in their studies they have sometimes proposed evolutionary models for the development and elaboration of these taxonomies. The evolutionary models have implications for historical linguistics, but there have been very few studies of the historical development of a folk-taxonomy within a language or within a language family. Folk-Taxonomies in Early English undertakes this task for English, and to some extent for the Germanic and Indo-European language families. The semantic fields studied are basic color terms, seasons of the year, geometric shapes, the five senses, the folk-psychology of mind and soul, and basic plant and animal life-forms. Anderson's emphasis is on folk-taxonomies in Old and Middle English, and also on the implications of semantic analysis for our reading of early English literary texts.” on Google print.

Anderson, J. G. C. (ed.) Cornelii Taciti: De Origine et Situ Germanorum (Oxford, 1938). XXXXstyle. MSS all derive from fragmentary Hersfeld MS C9 or 10, in Iesi Codex (lxii). > X, Y Z > extant MS recensions. App contains nothing from Germ, only Agric. ‘Auriniam W [Vindobonensis 1862] m [Monacensis 5307] h [Hummelianus] V [Vaticanus 1862] L [Leidensis (Perizonianus)] I [Vaticanus 1518] E [Aesinas, Lat. 8]; Albriniam Δ [Vaticanus 4498] et in mg.[margine] vel s.l.[supra lineam] V[Vaticanus 1862] L [Leidensis (Perizonianus)] N [Neapolitanus IV C. 21 (Farnesianus)] E (Aesinas, Lat. 8); Fluriniam N [Neapolitanus IV C. 21 (Farnesianus)]: Albrunam Wackernagel’ (no page nos). ‘All the extant manuscripts are of the fifteenth or the early sixteenth centuy’ (lxiv). Hmm, you need a better ed. than this or Much to explain MSS.

Anderson, Katheryn and Dana C. Jack, 'Learning to Listen: Interview Techniques and Analyses', in The Oral History Reader, ed. by Robert Perks and Alistair Thomson, 2nd edn (London: Routledge, 2006), pp. 129--42, repr. from Women's Words: The Feminist Practice of Oral History, ed. by Sherna Berger Gluck and Daphne Patai (London: Routledge, 1991), pp. 11--26. 'Oral interviews are particularly valuable for uncovering women's perspectives. Anthropologists have observed how the expression of women's unique experience as women is often muted, particularly in any situation where women's interests and experiences are at variance with that of men. A woman's discussion of her life may combine two separate, often conflicting perspectives: one framed in concepts and values that reflect men's dominant position in the culture, and one informed by the more immediate realities of a woman's personal experience. Where experience does not "fit" dominant meanings, alternative concepts may not readily be available' (129).

Anderson, O. S. (ed.), Old English Material in the Leningrad Manuscript of Bede’s Ecclesiastical History, Skrifter utgivna av kungl. humanistika vetenskapssamfundet i Lund/Acta Regiae Societatis Humaniorum Litterarum Lundensis, 31 (Lund, 1941). [500:05.c.7.24 NF3] re names 67-

*Andersson, Eva, The Common Thread: Textile Production during the Late Iron Age—Viking Age (Lund, 1999).

Andersson, Theodore M., ‘An Interpretation of Þiðreks saga’, in Structures and Meaning in Old Norse Literature, ed. by John Lindow, Lars Lönnroth and Gerd Wolfgang Weber, (Odense: Odense University Press, 1986), pp. 347–77. [752:16.c.95.28]

Andersson, Theodore M. “Five Saga Books for a New Century”, Journal of English and Germanic Philology, 103 (2004): 505–28

Andersson, Theodore M., The Growth of the Medieval Icelandic Sagas (1180–1280) (Ithaca: Cornell University Press, 2006)

Andersson, Thorsten, ‘Orts- und Personennamen als Aussagequelle für die altgermanische Religion’, in Germanische Religionsgeschichte: Quellen und Quellenprobleme, ed. by Heinrich Beck, Detlev Ellmers and Kurt Schier, Ergänzungsbände zum Reallexicon der Germanischen Altertumskunde, 5 (Berlin: de Gruyter, 1992), pp. 508–40. ‘Als Erstglied theophorer Personennamen kommen gemeingermanisch die beiden Götterbezeichnungen *guða- ‘Gott’ und *ansu- ‘Ase’ häufig vor … Dagegen bezieht sich *ragina-, das z. B. in wgot. Ragnahilda, fränk. Ragnovald, awn. Ragnarr, Ragn(h)eiðr vorleigt, eher auf die gemeingermanische Bedeutung “Rat” als auf die nordische Bedeutung de Plurals, nämlich “Götter” ’ (509 citing in the latter case Janzén 1947, 87; Müller 1970, 197). NB OE Regen- (occurrence in lexical words?). ‘Gemeingermanisch sind auch die Ing-Namen …[510] Interessant ist, daß dieser Name in der altschwedischen Form Ingi-, wie L. Hellberg nachgewiesen hat, in den Landschaften um den Mälarsee in Mittelschweden in mehreren Siedlungsnamen enthalten ist’ (509-10). ‘Kennzeichnend für den nordischen Personennamenschatz ist, daß auch Namen einzelner Götter als Erstglied auftreten’ (Characteristically for the Norse personal name formation is that names also appear characteristically with gods as first elements, 510). [Janzén 235-68, 258ff. for this point]. Þórr; is donar etc. in W. Germ continental names the thunder word? 510-11. ‘Der Umstand, daß das Wort in fränk. Albthonar auch als Zweitglied erscheint, entscheidet die Frage, da in dieser Stellung ein Göttername nicht zu erwarten ist’ [in Förstemann Namenbuch] (The circumstance, that this word appears in Frankish Albthonar also as a second element, decides the question… 511). Freyr a secondary development, apparently just Norse then (511). 511-12 re Þór-; seen also as 2ndry, seems to equate it with Ás. Other god-names as 1st elements in Norse 512-15. No discussion of dís or álfr.herman

Notes –run(a) names, esp. re priestess figures as found in, e.g. Tacitus: ‘Diese Funktion liegt sicherlich in demn Zweitglied –run(a) vor, das “Geheimnis, geheime Kenntis” bedeutet. Interessant ist dabei, daß der häufigste der mit –rún zusammengesetzen Namen im Nordischen Guðrún ist und daß dieser Name deshalb wahrscheinlich als Vorbild der anderen Namen gedient hat. In Guðrún scheint eine appellativisch sinnvolle Zusammensetzung vorzuliegen, und zwar ein Bahuvrīhi-Kompositum mit der Bedeutung “eine, die die Geheimnisse oder die geheimen Kenntisse der Götter besitzt”.’ (521). Citing Janzén 110ff., 166.

‘Schließlich ist hier auf eine feminine Sonderbezeichnung hinzuweisen, nämlich awn. dís, womit weiblichne Gottheiten und übernatürliche Frauengestalten bezeichnet werden. Dieses Wort kommt vereinzelt in einigen Ortsnamen in Norwegen und Schweden vor, z. B. Disen (< -vin “Weise, Weide”) bzw. disevid (< -vi “Heiligtum” …). Auffallend ist, daß dís auch als Personenname und als Zweitglied von Personennamen (vgl. Oðindisa…) verkommt. Da ja Götterbezeichnungen in dieser Stellung sonst vermieden werden, deutet dies auf einen etwas niedrigeren Rang der dísir oder aber auf eine parallele, nicht-sakrale Bedeutung des Wortes’ (526). Citing Sandnes 1990, 91; Ström 1985, 192ff.

‘Wenn es sich um Örtlichkeiten begrenzteren Umfangs handelt, liegt es nahe, Kultstätten zu vermuten. in sakralen Ortsnamen oft begegnende Wörter wie akr, lundr, under (besonders in Norwegen) vangr bezeichnen zweifellos oft alte Kutstätten … Begrenzte Örtlichkeiten mit Sakralnamen lassen aber keinesfalls durchgehend auf eigentliche Kultstätten schließen. Wärend z. B. Disevid (aschw. Disavi) in Östergötland eine Kultstätte der dísir bezeichnet, läßt sich nicht eindeutig eintscheiden, wie Diseberg (aschw. Disabærgh) in derselben Landschaft zu verstehen ist. Hier mag Disevid vergleichbare Kultstätte gelegen haben, aber es kann sich auch einfach um einem Berg handeln, der mit den besagten Gottheiten verknüpft und deshalb verehrt wurde’ (536). No refs sadly. Nor elves anywhere here.

André, Jacues, Les Noms de Plantes dans la Rome Antique (Paris: Société D’Édition ‘Les Belles Lettres’, 1985)

*Andrén, Anders, ‘Doors to Other Worlds: Scandinavian Death Rituals in Gotlandic Perspectives’, Journal of European Archaeology, 1 (1993), 33–55. preseumably=Andrén, A., ‘Dörrar till förgångna myter—en tolkning av de gotländska bildstenara’, in Medeltids födelse, ed. by A. Andrén, Symposier på Krapperups Borg, 1 (Lund, 1989), pp. 287–319.

Andri Snær Magnason, Draumalandið: Sjálfshjálparbók handa hræddri þjóð (Reykjavík: Mál og menning, 2006) [original] Dreamland: A Self-Help Manual for a Frightened Nation, trans. by Nicholas Jones (London: Citizen Press, 2008)

Andri Snær Magnason 2013 XXXXX.

Ankarloo, Bengt and Gustav Henningsen (eds), Early Modern European Witchcraft: Centres and Peripheries (Oxford, 1990). looks like it’ll have some interesting articles.

Ankarloo, Bengt, ‘Witch Trials in Northern Europe, 1450–1700’, in Witchcraft and Magic In Europe: The Period of the Witch Trials, by Bengt Ankarloo, Stuart Clark and William Monster, The Athlone History of Witchcraft and Magic in Europe, 4 (London: Athlone, 2002), pp. 53–95

Anlezark, Daniel, ‘An Ideal Marriage: Abraham and Sarah in Old English Literature’, Medium Ævum, 69 (2000), 187–210

Anlezark, Daniel (ed.), Old Testament Narratives, ed. and trans. by Daniel Anlezark, Dumbarton Oaks Medieval Library, 7 (Cambridge, MA: Harvard University Press, 2011).

Anna Björg Auðunsdóttir, `Boðberi', in Hrunið, þið munið: Gagnabanki um samtímasögu, ed. by Guðni Th. Jóhannesson, Jón Karl Helgason, and Markús Þórhallsson (Reykjavík: Háskóli Íslands, 2014--18), https://hrunid.hi.is. https://hrunid.hi.is/skaldskapur/bodberi/.

anon., ‘Peningaskápurinn...’, Fréttablaðið, 5.146 (1 June 2005), p. 22

Anon, 'Lögmannafélagið sendir Evu Joly tóninn', Vísir.is (23 June 2009), http://www.visir.is/article/20090623/FRETTIR01/225630856

Anon, 'Rithöfundur og talsmaður deila um skáldsögu: „Mannorðskaup eru á hans áhugasviði“', Eyjan:is, 12.12.2011, 'http://eyjan.pressan.is/frettir/2011/12/12/talsmadur-og-rithofundur-deila-um-skaldsogu-a-upplestri-mannordskaup-eru-a-hans-ahugasvidi/

Anton Helgi Jónsson, Ljóð af ættarmóti (Reykjavík: Mál og menning, 2010).

*Åqvist, C., ‘Hall och harg: det rituella rummet’, in Religion från stenålder till medeltid, ed. by K. Engdahl and A. Kaliff, Riksantikvarieämbetet: arkeologiska undersökningar, skrifter, 19 (Linkping, 1996), pp. 105–20.

*Arbessmann, Rudolf, ‘The Daemonium Meridianum and Greek and Latin Patristic Exegesis’, Traditio, 14 (1958), 17–31.

*Archibald, Elizabeth, Incest and the Medieval Imagination (Oxford, 2001).

d’Ardenne, S. R. T. O., Þe Liflade ant te Passiun of Seinte Iuliene, Early English Text Society, 248 (Oxford, 1961).

Arent‚ A. Margaret, ‘The Heroic Pattern: Old Germanic Helmets‚ Beowulf and Grettis saga’‚ in Old Norse Literature and Mythology: A Symposium‚ ed. by Edgar C. Polomé (Austin‚ 1969)‚ pp. 130–99.

Argyll: An Inventory of the Ancient Monuments, The Royal Commission on the Ancient and Historical Monuments of Scotland, 7 vols ([Edinburgh]: HMSO, 1971–92)

Arnold, C. J., An Archaeology of the Early Anglo-Saxon Kingdoms, 2nd edn (London: Routledge, 1997)

Arnold, Thomas (ed.), Symeonis Monachi opera omnia, The Rolls Series, 75XXXX, 2 volsXXXX (London: Her Majesty’s Stationery Office, 1882–85) ?R542.30.75

Ármann Jakobsson, ‘History of the Trolls? Bárðar saga as an Historical Narrative’, Saga-Book of the Viking Society, 25 (1998), 53–71. ‘history or fiction?’ 53–60. ‘In fact, very little of what was regarded as history in the Middle Ages would pass muster in our age, e.g. Historia regum Britanniae by Geoffrey of Monmouth’ (54). Disses ‘supernatural’ as paradoxical (54–55).

Ármann Jakobsson, `Nietzche í Grjótaþorpinu: Siðferði manns og heims í Atómstöðinni', Andvari, 127 (2002), 127--42. http://timarit.is/view_page_init.jsp?gegnirId=000503386. 'Í fyrsta sinn sem organistinn birtist í sögunni setur hann þannig fram fjölmargar róttækar fullyrðingar um lúterstrú, lauslæti, veikindi og fjölskyldulíf. Hugmyndir hans koma Uglu í opna skjöldu enda virðast þær alveg á skjön við hefðbundið siðferði. Þó að organistinn sé kyrrsetumaður er orðræða hans hvöss og ágeng. Þannig er organistinn í raun alls ekki passífur, þó að hann hreyfi sig nánast aldrei úr húsi í Atómstöðinni. Hann er ekki heldur sá heilagi, hreinlífi og góðviljaði maður sem ýmsir lesendur sögunnar hafa fallið svo flatir fyrir að þeir taka varla eftir því hversu stórhættulegur hann er' (130). 'Organistinn fléttar gjarnan hversdagslegu tali um kaffi og annað smálegt [133] inn í þær yfirlýsingar sem ögra mest. Þegar guðirnir briljantín og benjamín fara að rífa peninga hlær organistinn „fyrst dálítið elskulega, en tók síðan sóp og fægiskúffu og hreinsaði gólfið, hvolfdi úr fægiskúffunni í eldinn, þakkaði fyrir saunginn og bauð meira kaffi" (29). // Jafnaðargeð er einkenni organistans. Hann skiptir aldrei skapi og fellur alls ekki að hefðbundnum klisjum um æsta og ofsafengna byltingarseggi sem eru nánast froðufellandi af æsingi þegar þeir boða byltinguna. Organistinn er róttækur í orðum en friðsamur í fasi, mjúkur byltingarsinni. Hann er að vísu umkringdur af fólki sem er fullt af tilfinningahita og fellur jafnvel í trans og guðirnir þar fremstir í flokki. Organistinn er bæði einstaklingur og kjarni samféiags sem er eins konar mótpóll við hið borgaralega samfélag umhverfis það. Þó að mikið gangi stundum á er hann alltaf stilltur, sama um hvað er rætt. Þegar guðinn briljantín vill gera Óla fígúru höfðinu skemmri segir organistinn aðeins: „Ja það er nú svo ... Gerðu svo vel og fáðu þér tvíböku" (87)' (132-33).

Ármann Jakobsson, ‘Queens of Terror: Perilous Women in Hálfs saga and Hrólfs saga kraka’, in Fornaldarsagornas struktur och ideologi: Handlingar från ett symposium i Uppsala 31.8–2.9 2001, ed. by Ármann Jakobsson, Annette Lassen and Agneta Ney, Nordiska texter och undersökningar, 28 (Uppsala: Uppsala Universitet, Institutionen för nordiska språk, 2003), pp. 173–89.

Ármann Jakobsson, ‘The Extreme Emotional Life of Vǫlundr the Elf’, Scandinavian Studies, 78 (2006), 227-54. ‘It is also a pervasive belief—unsubstantiated by any factual examination—that brutality is a more prominent feature of the past than the present and that in the past people would have been less shocked and moved by violence’ (243)--but contrast sudy of murder rates in Freakonomics.

Ármann Jakobsson, 'The Fearless vampire Killers: A Note about the Icelandic Draugr and Demonic Contamination in Grettis saga', Folklore, 120 (2009), 307-16

Ármann Jakobsson, ‘Identifying the Ogre: The Legendary Saga Giants’, in Fornaldarsagerne: Myter og virkelighed. Studier i de oldislandske ‘fornaldarsögur Norðurlanda’, ed. by Agneta Ney, Ármann Jakobsson and Annette Lassen (Copenhagen: Museum Tusculanum, 2009), pp. 181–200

Ármann Jakobsson, 'Vampires and Watchmen: Categorizing the Medieval Icelandic Undead', Journal of English and Germanic Philology, 110 (2011), 281-300

Ármann Jakobsson, 'Beware of the Elf! A Note on the Evolving Meaning of Álfar', Folklore, 126 (2015), 215-223, DOI: 10.1080/0015587X.2015.1023511

Armann Thorvaldsson, Frozen Assets: How I Lived Iceland's Boom and Bust (Chichester: Wiley, 2009). pp. 64-65: 'I had met him years ago, at a friend's birthday party. I'd just seen him listed in a bizarre tabloid survey as one of Reykjavík's best lovers. His rare self-confidence made him stand out. He was immensely physically strong and bench pressed over 450 pounds. He was an entrepreneur from early on, and by the age of 11 he was delivering newspapers in the early hours of the morning. A year later he was a delivery boy at the University of Iceland and, at 13, was running his own home video delivery service. While still in high school, he was running a nightclub in Reykjavík and organised the first Oktoberfest beer festival in Iceland. After high school, he studied business in New York. Fluent in several languages, and with an unusual ability to both blend in and stand out, he embodied Icelandi's internationalism'. ch. 3 fairly boring. Beginning and end of ch 4 quite good. Ch. 8 handy. Ch. 11 important.

Armitage, David, `From Colonial History to Postcolonial History: A Turn Too Far?', The William and Mary Quarterly, 3rd series, 64 (2007), 251--54. http://www.jstor.org/stable/4491616. https://scholar.harvard.edu/files/armitage/files/armitage_1.pdf. 'The weak version of a postcolonial American history is now sweeping the board in scholarship and teaching. We may not all be Atlanticists now (or yet), but the salutary expansion of historical horizons to encompass the prehistory of the continental United States and the larger oceanic and imperial connections of the British American colonies has proceeded apace in the last three decades.' (252).

Armstrong, A. M., A. Mawer, F. M. Stenton and Bruce Dickins, The Place-Names of Cumberland, English Place-Names Society, 20–22, 3 vols (Cambridge: Cambridge University Press, 1950–52)

Arnar Árnason and Bob Simpson, 'Refractions through Culture: The New Genomics in Iceland', ''Ethnos: Journal of Anthropology'', 68:4 (2003), 533-53 (p. 534), DOI: 10.1080/0014184032000160550.

Arne, XXXX, Motif-Index of Folk-Literature: A Classification of Narrative Elements in Folktales, Ballads, Myths, Fables, Mediaeval Romances, Exempla, Fabliaux, Jest-Books and Local Legends, rev. edn by Stith Thompson (repr. London, 1966) XXXX

Árni Björnsson (ed.), Laurentius saga Biskups, Rit Handritastofnunar Íslands, 3 (Reykjavík: Handritastofnun Íslands, 1969)

Árni Björnsson 1969 [RHÍ 3]. Árni Björnsson (ed.): Laurentius saga biskups, RHÍ 3, Rvk. 1969. p. 17.

Árni Björnsson, `Hvað merkir þjóðtrú?', Skírnir, 170 (1996), 91–92. http://rafhladan.is/handle/10802/1006. Word in the sense 'popular belief' quite late--first attested late C19. I think his main point is that we shouldn't use it of beliefs that aren't actually popular: 'Sennilega er orðið um seinan að lagfæra þann ofskilning sem lagður hefur verið í orðið þjóðtrú síðustu hundrað ár. Það er samt vinsamleg ábending til allra þeirra sem um þessi efni ræða og skrifa að nota orðið sparlega til að gera þeim meirihluta þjóðarinnar ekki rangt til sem ekki trúir á huldar vættir eða önnur dulmögn, hvað þá gnóma og blómálfa, þótt svo hann kunni að hafa vinsamlega afstöðu til allra slíkra fyrirbæra. Tölum heldur blátt áfram um trú á álfa, drauga, fyrirboða, forspár, draumvitranir, huldulækna, stjörnuspár, forlög, álagabletti, galdra, náttúrudýrkun, forneskju og hvað eina eftir því sem við á hverju sinni eða köllum það einu nafni furðutrú, en hlífumst við að tönnlast á orðinu þjóðtrú í tíma og ótíma'. http://vefnir.is/grein.php?id=692

Árni Matthíasson, `Bækur um kreppu', Sunnudags Moggin (15 November 2009), 52. timarit.is/view_page_init.jsp?issId=335244&pageId=5285268&lang=is&q=kreppub%F3k. Söguþráður í bók Sölva Björns Sigurðssonar, Síðustu dagar móður minnar, ræðst nokkuð af kreppunni, og eins kemur búsáhaldabyltingin aðeins við sögu í Blómunum frá Maó eftir Hlín Agnarsdóttur, þó þar sé verið að gera gys að íslenskum harðlífiskommúnisma áttunda áratugarins. Bankster eftir Guðmund Óskarsson er aftur á móti hreinræktuð kreppubók og hreinastra afbragð sem slík. Besta kreppubókin. Skemmtileg skáldsaga Rögnu Sigurð- ardóttur, Hið fullkomna landslag, sem er skrifuð eins og landslagsmálverk, sækir efnivið sinn í þrá nýríkra eftir menningu (hvað kostar svoleiðis …) og kannski má telja söguna hans Óttars M. Norðfjörð, Draugaborg, dæmisögu um græðgisvæð- inuna þar sem ógnarsveppur leggur smám saman undir sig líf okkar með góðu samþykki yfirvalda. Fín bók. Kreppan kemur líka við sögu í unglingabókum; átökin á Austurvelli eru einskonar sviðsmynd í einu atriði í rómantískum Hjartslætti Ragnheiðar Gestsdóttur, áhrif kreppunnar reyndar líka hluti af söguþræðinum og óeirðirnar við Alþingishúsið hjálpa til við feluleik. Í spennusögunni Núll núll 9 eftir Þorgrím Þráinsson kemur kreppan líka við sögu sem krydd með nokkrum ástandsræðum og Bóksafn Ömmu Huldar eftir Þórarin Leifsson er eiginlega dæmisaga um þensluna og þau gildi sem menn gleymdu eða seldu á uppgangsárunum. Vert er og að geta Færeyska dansins hans Huldars Breiðfjörð, sem skrifuð er uppúr kreppunni; Huldar heldur til Færeyja í kjölfar þess að Færeyingar bæði lána og gefa fé hingað. Einn ljóðabálkur Sigurðar Pálssonar í Ljóðorkuþörfinni er líka kreppukenndur, kannski um of – mér finnst Haukur Már Helgason gera betur í einu kreppuljóði í Rigningin gerir ykkur frjáls, og Sindri Freysson er fjörugur í Ljóðveldinu Íslandi. Svo má ekki gleyma seinni hluta Eineygða kattarins Kisa eftir Hugleik Dagsson þar sem kreppan birtist í gallsúrum vísindahryllingi. Bækur um kreppu Orðanna hljóðan Árni Matthíasson arnim@mbl.is

Árni Þórarinsson, Morgunengill (Reykjavík: JPV, 2011). Main character is called Einar. 'Ásbjörn vappar fram og aftur og strýkur kinnarnar. "Ég skil ekki muninn á fimm hundruð milljörðum pg fimm hundruð milljörðum eða muninn á fimm hundruð miljörðum of fimm þúsund milljörðum. Einhvers staðar á bilinu einn til fimm milljarðar hætti ég að skilja. Þegar upphæðir eru orðnar mörgum [112] sinnum hærri en nokkur venjulegur maður kemst yfir að eyða á heilli ævi í sjálfan sig og allan sinn ættboga frá landnámsöld, ja, þá hætti ég að skilja. En núna virðist annar hver maður í bankakerfinu og bissnisslífinu skulda slíkar upphæðir.' Hann hristir úfið höðuðið.' (111-12). Actually about a ransom demand, but still interesting invocation of landnámsöld. 117 one example of characters talking jadedly about crisis, plus Sigurbjörg showing nostalgic thinking for simpler times 117-18; likewise 161--'Eru ekki meira eða minna allir Íslendingar að bíða eftir nýju partíi?'. 122 newspaper headline is 'UNGRI DÓTTUR ÚTRÁSARVÍKINGS RÆNT--TUTTUGU MILLJARÐA LAUSNARGJALD'--as far as I remember (but ought to check first 80pp or so) útrásarvíking isn't otherwise used, maybe marking it as journalese usage? 165 'fjáraflakóngs'--what's one of them? Interesting? List of shell companies or similar: 'Þarna eru félög eins og Öl ehf., Ver ehf., Öl2 ehf., Öl3 ehf, Ver1962 ehf., Crystal Clear Holdings, byggingavörukeðjan Spýtur og naglar, verktakafyrirtækin Búmm og Bamm, tískuvörufyrirtækið Toppur, Sonartorrek ehf., sem ekki kemur fram hvað er, Transnorth Investments, Jolly Good Show Holdings, og þannig áfram og áfram' (184). Some fairly traditional critiques scattered around including 'Ef þú skuldar lítið í banka á bankinn þig, en ef þú skuldar mikið í banka átt þú bankann' (184). Not sure if this is an everyda phrase: 'Um þá er slegin skjaldborg stjórnvalda, banka og lögfræðinga á meðan almennir borgara eru í sjálfheldu' (191)? Likewise 'Alltaf hef ég haft tröllatrú á ábyrgðarleysi þínu, Einar...' (207). Banker as a bigger criminal than kidnapper: 'teldu smáurana sem megakrimminn hann pabbi þinn tímdu að borga fyrir þig. Þeir eru hvort eð er allir stolnir' (206). Elísabet: " 'En hvað um kvennamál Ölvers?' / 'Þótt þessir gæsalappavíkingar hafi oft fengið útrásina í sáðlátum hef ég ekki hugmyndaflug til að gruna tussurnar um eitthvað þessu líkt' (213). 'Ég hjó á báðar hendur'--everyday idiom? (219). 236 has the public apology from Ölver quoted in that article--cf. Björgólfur Thor's real life one. Kidnapped kid sees 'Næstu hús voru eins of nátttröll' (274). You don't want to die in debt, thinks Gunnsa--cf. early C20 lit: 'Nei, ég var bara að hugsa að það sé ekki gott að deyja í skuld' (298).

Arrhenius, Birgit, ‘Kinship and Social Relations in the Early Medieval Period in Svealand Elucidated by DNA’, in The Scandinavians from the Vendel Period to the Tenth Century: An Ethnographic Perspective, ed. by Judith Jesch, Studies in Historical Archaeoethnicity, 5 (Woodbridge: Boydell, 2002), pp. 45–58 (discussion 51–58).

Arthur, Susanne Miriam, 'The Importance of Marital and Maternal Ties in the Distribution of Icelandic Manuscripts From The Middle Ages to the Seventeenth Century', Gripla, 23 (2012), 201--33. 'Even though the version of Njáls saga in Möðruvallabók is not the same as that in GKS 1003 fol. (which preserves the Oddabók version), Einar Ól. Sveinsson argues that both versions “derive, with intermediate links, from the same original.”[Einar Ól Sveinsson, “Introduction,” Möðruvallabók (Codex Mödruvallensis). MS. No. 132 fol. in the Arnamagnæan Collection in the University Library of Copenhagen, Corpus Codicum Islandicorum Medii Aevi 5, (Copenhagen: Levin & Munksgaard, 1933), 21.' 'AM 466 4to (Oddabók), which preserves the same version of Njáls saga as GKS 1003 fol., although the text in GKS 1003 fol. is not a direct copy of Oddabók', citing Slay, “On the Origin of Two Icelandic Manuscripts in the Royal Library in Copenhagen,” 147.

Arthur, Susanne Miriam, 'Writing, reading, and utilizing Njáls saga : the codicology of Iceland's most famous saga' (unpublished PhD dissertation, University of Wisconsin-Madison, 2015)

Arthur, Susanne M. and Ludger Zeevaert, 'The Manuscripts of Njáls saga', in New Studies in the Manuscript Tradition of 'Njáls saga': The 'Historia mutila' of 'Njála', ed. by Emily Lethbridge and Svanhildur Óskarsdóttir (Kalamazoo, MI: Medieval Institute Publications, Western Michigan Universit, 2018), pp. 283-91.

Arwill-Nordbladh, Elisabeth, Genuskonstruktioner i nordisk vikingatid: Förr och nu, Gotarc: Gothenburg Archaeological Theses, Series B, 9 ([Gothenburg]: Gotarc, 1998). Glanced only at the english summary due to haste. Mainly historiographical and then Oseberg. Looks decent though.

Ásgeir Blöndal Magnússon, Íslensk orðsifjabók ([Reykjavík]: Orðabók Háskólans, 1989)

*Ashmore, W. and A. B. Knapp, Archaeologies of Landscape: Contemporary Perspectives (Oxford, 1999)

* Ashcroft, Bill, 'Forcing Newness into the World: Language, Place and Nature', Ariel, 36 (2005), 93-110. English A-0.01 ARI. Holly Mcindoe wrote about this for research methods--it looks pretty cool and interesting re language change and place-names and that kind of thing.

Ashurst, David. Title The ethics of empire in the saga of Alexander the Great : a study based on MS AM 519a 4to / David Ashurst. Published Reykjavík : Bókmenntafræðistofnun Háskóla Íslands, 2009.

Asmark, Ulla, 'Magikyndige kvinder i islændingesagaerne--terminologi, værdiladning og kausalitet', Arkiv för nordisk filologi, 121 (2006), 113-20. Only read the abstract, but she seems to be arguing that if you're fjölkunnigr that's not necessarily bad, and that men who get cursed by witches often have that problem because of their own violence towards the woman, suggesting that 'violence towards a woman makes a man loose [sic] his honour and thus leads to unhapiness and even death. From this point of view it is the killing rather than the curse, [sic] that causes the man's disaster' [113 n. 1]. Not sure what she means here, but sounds interesting--follow up.

*Aston, Michael and Carenza Lewis, The Medieval Landscape of Wessex, Oxbow Monograh, 46 (Oxford: Oxbow, 1994)

Ástráður Eysteinsson, 'Snæfellsjökull in the Distance: Glacial/Cultural Reflections', in The Cultural Reconstruction of Places, ed. by Ástráður Eysteinsson (Reykjavík: Háskólaútgáfan, 2006), pp. 61--70. Apprarent coins the term 'Thuleism' as a counterpart to Orientalism. p. 66.

Ástráður Eysteinsson and Úfhildur Dagsdóttir, 'Icelandic Prose Literature, 1940--2000', in A History of Icelandic Literature, ed. by Daisy Nejmann, History of Scandinavian literatures, 5 (University of Nebraska Press: 2007), pp. 404--70

Åström, Berit, ‘The Creation of the Anglo-Saxon Woman’, Studia Neophilologica 70 (1998), 25–34. ‘The focus of this article is on the study of pagan Anglo-Saxons, and particularly the creation of the image of women in pagan Anglo-Saxon society. I will try to demonstrate what happens where there is no questioning of the basis of the assumptions made about Anglo-Saxon society. Some of the research quoted is not recent, simply because the field has been neglected in recent years. The issue is seen as closed, the matter is seen as resolved’ (26). Oh, shut up.

Atherton, M. , ‘The Figure of the Archer in Beowulf and the Anglo-Saxon Psalter’, Neophilologus, 77 (1993), 653–57. Handy for psalmy refs to arrows.

Atkinson, Charles M., ‘O AMNOS TU THEU: The Greek Agnus Dei in the Roman Liturgy from the Eighth to the Eleventh Century’, Kirchenmusikalische Jahrbuch, 68 (1981), 7–30.

*Atkinson, David, ‘“Up then Spoke a Bonny Bird” of Lady Isabel’s Secret: Transformation in “The Outlandish Knight”’, Southern Folklore 52 no. 3 (1995), 231-48

Aubailly, Jean-Claude, La fée et le chevalier: essai de mythanalyse de quelques lais féeriques des XIIe et XIIIe siècles, Collection Essais, 10 (Paris: Champion, 1986).

Auerbach, Loren, 'Female Experience and Authorial Intention in Laxdœla saga', Saga-Book, 25 (1998-2001), 30-52; http://vsnrweb-publications.org.uk/.

Aurell, Jaume, 'Antiquariansm over Presentism: Reflections on Spanish Medieval Studies', in Medievalism on the Margins, ed. by Karl Fugelso, Vincent Ferré and Alicia C. Montoya, Studies in Medievalism, 24 (Cambridge: Brewer, 2015), pp. 115--37. 'Much attention has been given in the last decades to what I would call "epochal medievalisms": the different images of the Middle Ages projected by other, later ages. Thus we understand very well the distinctions among, for instances, Renaissance medievalisms, Enlightenment medievalisms, Romantic medievalisms, modern medievalisms, and postmodern medievalisms' (115).

Austin, Greta, ‘Marvelous Peoples or Marvelous Races? Race and the Anglo-Saxon Wonders of the East’, in Marvels, Monsters, and Miracles: Studies in the Medieval and Early Modern Imaginations, ed. by Timothy S. Jones and David A. Sprunger, Studies in Medieval Culture, 42 (Kalamazoo: Medieval Institute Publications, 2002), pp. 25–51. Focuses only on the Tiberius text—has Lat and OE and pictures. ‘It is worth pausing to note that the Wonders conceives of the human body in a manner different from modern conceptions of it. I would suggest that we tend today to think of a clear division between human beings and animals. In the Wonders, however, the human body could be shaded by relative degrees of humanity and “bestiality”. certain peoples might have bodies which brought together combinations of himan and animal…’ (41, cf. 41–52 citing Isidore too). Emphs how enarly everyone called homines and us. depicted speaking 42–43. But alas, response to the question a bit half-baked really. Syas they’re all humans really.

Austin, Greta, ‘Jurisprudence in the Service of Pastoral Care: The Decretum of Burchard of Worms’, Speculum, 79 (2004), 929–59.

María Luisa Ávila, 'Women in Andalusi Biographical Sources', in Writing the Feminine: Women in Arab Sources, ed. by Manuela Marín and Randi Deguilhem (London: Tauris, 2002), pp. 149-64. http://books.google.co.uk/books?id=XP0BAwAAQBAJ

Avis, James, ‘Policing the Subject: Learning Outcomes, Managerialism and Research in PCET’, British Journal of Educational Studies, 48.1 (March 2000), 38–57, DOI: 10.1111/1467-8527.00132. Didn’t read this properly but looks very stimulating.

B

Baetke, Walter, Yngvi und die Ynglinger: Eine quellenkritische Untersuchung über das nordische ‘Sakralkönigtum’, Sitzungsberichte de sächsischen Akademie der Wissenschaften zu Leipzig, Philologisch-historische Klasse, 109/3 (Berlin: Akademie-verlag, 1964). [P500.c.110.57 NF 3]

Bagerius, Henric, Mandom och mödom: Sexualitet, homosocialitet och aristokratisk identitet på det senmedeltida Island, Avhandling från Institutionen för historiska studier (Göteborg: Bagerius, 2009). http://hdl.handle.net/2077/20277. 'En annan furste som gärna roar sig med jungfrur finner vi i Sigrgarðs saga frœkna. Prins Sigrgarðr är så tilldragande att ingen kvinna kan motstå honom, och det innebär att det alltid finns någon som är villig att dela hans säng. Men oavsett hur vacker och högättad kvinnan är så svalnar snart Sigrgarðrs känslor för henne. Efter tre nätter har han tröttnat och söker sig till någon annan. Det väcker ilska inom rid- derskapet, och många ser det som en stor skam att deras döttrar och andra kvinnliga släktingar skymfas så. Men också Sigrgarðr uppträder annorlunda när han till sist möter en mökung som överglänser alla andra jungfrur. Om hon är beredd att lova honom trohet ska också han vara trogen mot henne, förklarar prinsen.' (136).

Bagge, Sverre, 'Christianization and State Formation in Early Medieval Norway', Scandinavian Journal of History, 30.2 (2005), 107–34.

*Bailey, Michael D., ‘The Medieval Concept of the Witches’ Sabbath’, Exemplaria, 8 (1996), 419–39; tackles Ginsburg 1991 esp. pp. 424–26.

Bailey, Michard D., ‘From Sorcery to Witchcraft: Clerical Conceptions of Magic in the Later Middle Ages’, Speculum, 76 (2001), 960–90. ‘Over the course of roughly one hundred years, from the early fourteenth century to the early fifteenth, heightened clerical concern over harmful sorcery and changing understandings of how magic operated combined with other factors to push authorities slowly but inexorably into accepting, defining, and promulgating the full horrors of witchcraft’ (961)--article basically about unpacking this in more detail; intellectual history approach. Read the first bits; seems to be case-studies of several dudes, starting with Bernardo Gui. Looks okay but nother very exciting. Good to say you’ve read it though.

Bailey, Richard N., ‘Scandinavian Myth on Viking-Period Stone Sculpture in England’, in Old Norse Myths, Literature and Society: Proceedings of the 11th International Saga Conference, 2–7 July 2000, University of Sydney, ed. by Geraldine Barnes and Margaret Clunies Ross (Sydney, 2000), 15–23. [Also at http://www.arts.usyd.edu.au/departments/medieval/saga.html] A bit of discussion of how Gosfroth isn’t syncretic and otherwise some updating. Might be handy for secondary lit too.

Bainbridge, Alice, 'Women: Mischief and ‘Materiality’ in Laxdæla Saga and Njáls Saga', Innervate: Leading Undergraduate Work in English, 6 (2013-14), 202-9; https://www.nottingham.ac.uk/english/documents/innervate/13-14/17-alice-bainbridge-q33225-pp.-202-09.pdf.

Baines, Arnold H., 'The longevity of field-names: a case study from Sherington', Records of Buckinghamshire 38, 163–74

Baker, John T., Cultural Transition in the Chilterns and Essex Region, 350 AD to 650 AD, University of Hertford Press Studies in Regional and Local History, 4 (Hatfield: University of Hertfordshire Press, 2006). I've just skimmed it cherry picking bits that seem handy for place-name continuity discussion--need to come back it. Basically it's about correlating arch and place-names; doesn't seem deeply to register the concerns raised by Hills in the Higham Britons book about arch distribution being more about modern building than medieval distribution; not aware of the work on -ingas names actually maybe being old like they always used to be. Maps all topographic names, and then only those the elements attested in Cox's early names article (with a couple of additions); 'It is clear from the two maps of topographical place-names that there is no precise correlation between their distribution and that of the Germanic archaeology. This may mean that topographical place-names are a less effective indicator of early Old English influence than current theories would suggest, always assuming that the spread of linguistic and material cultures are in some way linked together' (198); 'Having looked in detail at Old English topographical place-names it is difficult to draw firm conclusion about their worth as indicators of early Old English influence in the Chilterns and Essex region. Individually the elements are often too sparse in number for a true pattern to emerge; grouped together the picture produced by the topographical elements is unclear. This is due in part to the longevity of some of these supposedly early elements. Even if they were the first elements used by Old English place-name givers, their usage seems to have continued into the middle and later Anglo-Saxon periods. It may also be a weakness of a local study of this kind that individual elements are too few in number to display characteristics of much value' (216). Re hám names, notes that three C7 names have been lost and that 'If this case is not exceptional, then it may explain the lack of hám[actually macron] clusters to the west, especially in Buckinhamshire and Bedfordshire, since these counties are not represented by early records' (221). 222 names like -hamstead more scattered distribution than -ham names--interesting. Marginal settlements?

Baker, Peter S., Introduction to Old English (Chichester: Wiley-Blackwell, 2012)

Baker, Peter S., Honour, Exchange and Violence in 'Beowulf', Anglo-Saxon Studies, 20 (Cambridge: Brewer, 2013).

Bakhtin, Mikhail, Rabelais and his World, trans. by Helene Iswolsky (Bloomington: Indiana University Press, 1984) [738.27.c.95.40]. ‘A boundless world of humorous forms and manifestations opposed the official and serious tone of medieval ecclesiastical and feudal culture’ (4). 'The aim of the present introduction is to pose the problem presented by the culture of folk humor in the Middle Ages and and the Renaissance and to offer a description of its original traits. // Laughter and its forms represent, as we have said, the least scrutinized sphere of the people's creation' partly because of attitudes to the 'folk' which culminate in Romantics like Herder (7). Lists a range of carnival activities (and discourses), including the statement that 'nearly every Church feast had its comic folk aspect, which was also traditionally recognized' (5); but goes on with 'All these forms of protocol and ritual based on laughter and consecrated by tradition existed in all the countries of medieval Europe; they were sharply distinct from the serious official, ecclesiastical, feudal, and political cult forms and ceremonials. They [6] offered a completely different, nonofficial, extraecclesiastical and extrapolitical aspect of the world, of man, and of human relations; they built a second world and a second life outside officialdom, a world in which all medieval people participated more or less, in which they lived during a given time of year' and emphasises the importance of coming to grips with this to understand medieval and Renaissance 'cultural consciousness' (5-6). Sees an earlier equality of these elements being subordinated to state and class structure by transferring the comic one to a 'nonofficial level' (6). 'Even more, certain carnival forms parody the Church's cult. All these forms are systematically placed outside the Church and religiosity. They belong to an entirely different sphere' (7). 'In fact, carnival does not know footlights, in the sense that it does not acknowledge any distinction between actors and spectators. Footlights would destroy a carnival, as the absence of footlights would destroy a theatrical performance. Carnival is not a spectacle seen by the people; they live in it, and everyone participates because its very idea embraces all the people. While carnival lasts, there is no other life outside it' (7). Yet still talks about comic literature (some of it in Latin) with: 'It developed in the disguise of legalized carnival licentiousness and in most cases was systematically linked with such celebrations' (13); 'Not only schoolmen and minor clerics but hierarchs and learned theologians indulged in gay recreation from pious seriousness' (13). C. 19 onwards gets into interesting stuff about 'grotesque realism', which emphasises the bodily and the earthly, and I think celebrates it in contrast to take the ceremonial, official, ideological, spiritual and transfer it 'to the material sphere (20); 'Not only parody in its narrow sense but all forms of grotesque realism degrade, bring down to earth, turn their subject into flesh ... Laughter degrades and materializes' (20). 'The specific type of imagery inherent to the culture of folk humour has been defined by us conditionally as grotesque realism. We shall now have to defend the choice of our terminology' (31)

Ballard, Linda-Mary, ‘Fairies and the Supernatural on Reachrai’, in The Good People: New Fairylore Essays, ed. by Peter Narváez, Garland Reference Library of the Humanities, 1376 (New York: Garland, 1991), pp. 47–93.

*Bamberger, Bernard J., Fallen Angels (New York, 1952)

Bamberger, Joan, ‘The Myth of Matriarchy: Why Men Rule in Primitive Society’, in Woman, Culture and Society, ed. by Michelle Zimbalist Rosaldo and Louise Lamphere (Stanford, 1974), pp. 263–80. ‘To cast doubt, as I have just done, on the historical evidence for the Rule of Women is not the same thing as challenging the significance of the mythologies of matriarchy. The main issue would seem not to be [267] whether women did or did not hold positions of political importance at some point in prehistory, or even whether they took up weapons and fought in battle as the Amazons allegedly did, but that there are myths claiming women did these things, which they now no longer do’ (266-67). ‘Myth and rituals have been misinterpreted as persistent reminders that women once has, and then lost, the eat of power. This loss accrued to them through inappropriate conduct … The myths constantly reiterate that women did not know how to handle power when they had it. The loss is thereby justified so long as women choose to accept the myth. The Rule of Women, instead of heralding a promising futre, harks back to a past darkened by repeated failures’ (280). ‘Even the Iroquois, once a stronghold for “matriarchists”, turn out to be matrilineal only, although Iroquois society still comes the closest to representing Bachofen’s ideal “gynocratic state”, since Iroquois women played a decisive role in lineage and village politics. Yet in spite of the substantial power wielded by women, men were chosen consistently as political leaders’ (266).

*Bammesberger, A., Problems of Old English Lexicography: Studies in Memory of Angus Cameron, Eichstätter Beiträge, 15 (Regensburg, 1985)

Alfred Bammesberger, Die Morphologie des urgermanischen Nomens, Untersuchungen zur vergleichenden Grammatik der germanischen Sprachen, 2 (Heidelberg, 1990) [775.c.98.257]. 123-27 re history of i-stem inflexions. Cool.

Bammesberger, Alfred, 'The Etymology of Germanic *idis-', Nowele: North-Western European Language Evolution, 52 (2007), 81-89. 'ON dís 'woman, lady, goddess' must not be related etymologically to Gmc. *idis because the two forms do not match phonologically; on dís see Birkhan 1970:535 [Germanen und Kelten bis zum Ausgang der Römerzeit]. Since no generally accepted etymology is available for ON dís the following tentative derivation may be submitted. A stem in -s- to the root *dhei[syllabification marker looking like an inverted breve under the i]H- 'sehen, schauen' (Pokorny 1959:243, Rix 1998:123 'ins Auge fassen') can be postulated as IE *dhei[syllabification marker looking like an inverted breve under the i]H-s- and leads to Gmc. *deis- > *di[macron]s-; on filudeisei see in particular Casaretto (2004:286)' (85 n. 5). Argue against a 2000 etymology by Eichner which indeed looks troublesome (because of the -i- in Tacitus's idistauisto--if that is cognate with ides, and because its Gmc root would appear otherwise is OHG etar 'pale in a fence' only; 82). Bammesberger goes for IE *aidh- (*h2ei[syllabiciation marker under i]dh-), 'and *idis may reflect IE *idh-és- (*h2idh-és-) with zero-grade of the root' (83) cognate with Skt. édhas 'firewood' anda Gk word for 'fire, embers'. 'For the s-stem IE *h2idh-és- > Gmc. *id-es- > * id-is- the basic meaning can be assumed to have been 'fire, flame, burning' etc.' (83) with some sort of personification, as with Lat ignis meaning fire but also god of fire (84-85), or maybe you could go for the idea that fire defines houses (as in some semantic ev.) and houses define women (cf. domus > domina) (84). Ho hum, hardly ideal, but maybe progress!

Bandle, Oskar (ed.), The Nordic Languages: An International Handbook of the History of the North Germanic Languages, Handbücher zur Sprach- und Kommunikations-wissenschaft, 22, 2 vols (Berlin: de Gruyter, 2002)

*Bang, A. C., Norse Hexeformularer (SVSC II, nr. 1, Kra. 1901–2) ref from KLNM.

Banks, S. E. and J. W. Binns (ed. and trans.), Gervase of Tilbury: ‘Otia Imperialia’, Recreation for an Emperor (Oxford: Oxford University Press, 2002). Probably completed c. 1215 (xxxix–xl). III.86 ‘De lamiis et nocturnis laruis’; III.93 ‘De fantasiis nocturnis opiniones’

Barbrook, Richard, Class Wargames: Ludic Subversion Against Spectacular Capitalism (Wivenhoe: Minor Compositions, 2014). 'Alongside this détournement of hobbyist wargames, the third phase of our campaign of ludic subversion also targeted the Left's own mythologising of its glorious past. After five years of hosting participatory performances, Class Wargames had finally understood why so many adult activists had amassed large armies of toy soldiers lovingly painted in the correct uniforms when they'd been teenagers. Even if they refused to admit it now, their political identity as adults was profoundly influenced by these military simulations of their youth. Like hobbyist wargamers deciding to concentrate on refighting one particular historical period of warfare, each of the rival factions of the Left was fascinated by its own chosen moment of political emancipation from the last century: 1917 Petrograd, 1936 Barcelona, 1945 London and 1977 Milan. Like members of historical re-enactment societies, the adherents of Bolshevism, Anarchism, Social Democracy and Autonomism were--almost unconsciously--engaged in live action role-playing. In contrast to the McLuhanists who proclaimed that nothing can be learnt about the post-industrial future from the industrial past, they could only experience the present as a mythologisted facsimile of their favourite transformative times from long ago. In the third stage of our campaign, Class Wargames offered its ludic antidoe to these [329] geeky fantasies which were constricting the political imagination of the Left. By recovering their teenage horde of toy soldiers left in their parents' house, grown-up militants could indulge their obsession with the high points of labour history without confusing the past with the present. Freeing themselves from the delusion of resurrecting Lenin's vanguard party in the 21st century, contemporary admirers of Bolshevism should instead purchase Russian Civil War figurines from Copplestone Castings and enjoy playing at being a little Trotsky with Chris Peers' Reds Versus Reds rules. Best of all, unlike in real life, the only casualties of their anachronistic political practice on this simulated social battlefield would be their model soldiers. As we'd proved with our 2008 intervention at the Hermitage, re-enacting the 1917 Russian Revolution was 28mm miniatures was a most delightful--and efficacious--method of exorcising the temptations of Bolshevism amongst the members of today's anti-capitalist movements' (329). Ruth Catlow, Marc Garrett and Corrado Morgana (eds), Artists Re:thinking Games (Liverpool: FACT, 2010). Also www.furtherfield.org/rcatlow/rethinking_wargames; www.http.uk.net/zerogamer; Mary Flanagan, Critical Play: Radical Game Design (Cambridge, MA: MIT Press, 2009)

*Barley, Nigel F., ‘Anglo-Saxon Magico-Medicine’, Journal of the Anthropological Society of Oxford, 3 (1972), 67–76.

Barley, Nigel F., ‘Perspectives on Anglo-Saxon Names’, Semiotica, 11 (1974), 1–31. 1-4 discusses dichotomy between motivated names (e.g. Dartmouth) and unmotivated (e.g. London)noting in fact that rarely will extremes and mutual exclusivity be found. ‘One of the most basic questioned in the study of Anglo-Saxon names has always been whether they are to be regarded as arbitrary or motivated. This, however, is a false formulation of the problem. The regularity of the Anglo-Saxon naming system is such that one cannot speak of arbtrariness. One can only discuss strength of motivation and its internal or external emphasis’ (5). ‘The set of personal names was not closed but the set of morphemes from which they were compounded apparently was’ (5). Names externally motivated by grammatical gender of 2nd element (6). NB names sometimes derive elements from mother’s name as well as tendency to allit with father’s (8). ‘As regards simple repetition of whole names within a family, it seems that for the oldest period, this does not regulary occur among these Anglo-Saxons but it should be admitted that information is somewhat limited. As time goes on, however, we note a distinct tendency towards the replacement of simple alliteration by variation, reduction of the number of elements involves and a subsequently higher number of repetitions’ (9). ‘The discrete morphemes of which the bithematic personal names are formed are linguistically [sic] meaningful and were generally intelligible to the Anglo-Saxons that bore them. This is evident from the attempts of literati to latinise their own names. Thus, Heahstan becomes Alta Petra and Wulfstan simultaneously translates and abbreviates his name to Lupus. The actual linguistic meaning of the syntagmatic constituents plays no part in the motivation of the name, however … (Hence it is most dubious to attempt to use name elements to reconstruct Old English pagan beliefs as does Dickins, 1933)’ (13). Liar! dICKINS NEVER DID! Well, not in terms of syntagmatic relations. Relation to kennings 18-25.

NB Emma becomes Ælfgyfu when she marraies Æþelred of Wessex (dad of Edward the Conf.). Shows power of naming system (9–10). 15 dithematic names as social markers.

Barnes, Geraldine, `Romance in Icelandic', in Old Icelandic Literature and Society, ed. by Margaret Clunies Ross, Cambridge Studies in Medieval Literature, 42 (Cambridge: Cambridge University Press, 2000), pp. 266-86

Geraldine Barnes, ‘Margin vs. Centre: Geopolitics in Nitida saga (A Cosmographical Comedy?)’, in The Fantastic in Old Norse/Icelandic Literature: Sagas and the British Isles, Preprint Papers of the Thirteenth International Saga Conference, Durham and York, 6–12 August 2006, ed. by John McKinnell, David Ashurst, and Donata Kick, 2 vols (Durham: Centre for Medieval and Renaissance Studies, 2006), i, pp. 104–12 [http://www.dur.ac.uk/medieval.www/sagaconf/barnes.htm].

Barnes in 14th Saga conf. p. 95: There may be resonances in Jarlmanns saga ok Hermanns saga of eleventh-century Arab- Byzantine power struggles in Apulia, when Jarlmann and Hermann of Swabia successfully defend Byzantium against the combined ‘heathen’ forces of Apulia and Serkland (‘Land of the Saracens’). Interestingly the peerlessness of Jarlmann and Hermann is geographically measured in relation to Byzantium: ‘þá fanzt eingi fyrer nordan Gricklandz haf sá er þeim væri iafn ad fridleika ok jþrottum’ (5) (‘there was no one to be found north of Greece who was their equal in handsomeness and accomplishments’).1 Hermann seeks in marriage the Byzantine princess, Ríkilát, a woman of great learning, powers of healing, and piety. Ermanus of Apulia, a rival contender for Ríkilát’s hand, who boasts of having Bláland (Ethiopia), Bulgaria, and Scythia in his power, threatens to attack the city with an overwhelming and monstrous force and to bring certain death to the emperor and utter humiliation to the Byzantines, if his suit is rejected. The emperor’s neck is almost broken in the battle which follows, but eventually Jarlmann visits the same fate upon Ermanus and all the ‘heathens’ are killed.

Barnes, Geraldine, 'Travel and translatio studii in the Icelandic Riddarasögur', in Übersetzen im skandinavischen Mittelalter, ed. by Vera Johanterwage and Stephanie Würth, Studia medievalia septentrionalia, 14 (Vienna: Fassbaender, 2007), pp. 123-39.

Barnicle, Mary Elizabeth (ed.), The Seege or Batayle of Troye: A Middle English Metrical Romance, Early English Text Society, 172 (London: Oxford University Press, 1927). xxx-xxxiii reckons 1st quarter C14 mainly on ev. of arms in the poem.

Barreiro, Santiago, The Logic and Vocabulary of the Circulation and Accumulation of Goods in Egils saga / La Lógica y el Vocabulario de la Circulación y la Acumulación de Bienes en la Saga de Egill (unpublished Ph.D. thesis, University of Buenos Aires, 2014).

Barrett, Justin L., and Frank C. Keil, ‘Conceptualizing a Nonnatural Entity: Anthropomorphism in God Concepts’, Cognitive Psychology, 31 (1996), 219–47.

Barrett, Justin L., ‘Cognitive Constraints on Hindu Concepts of the Divine’, Journal for the Scientific Study of Religion, 37 (1998), 608–19

*Barrow, G. W. S., The Kingdom of the Scots (London, 1973)

Barrow, John, An Account of Travels into the Interior of Southern Africa, in the Years 1797 and 1798: Including Cursory Observations on the Geology and Geography of the Southern Part of that Continent; the Natural History of Such Objects as Occurred in the Animal, Vegetable, and Mineral Kingdoms; and Sketches of the Physical and Moral Characters of the Various Tribes of Inhabitants Surrounding the Settlement of the Cape of Good Hope. To which is Annexed, A Description of the Present State, Population, and Produce of that Extensive Colony; with a Map Contructed Entirely from Actual Observations Made in the Coure of the Travels (London: Cadell and Davies, 1801). I think that's just vol. 1. http://books.google.com/books?id=TswTAAAAYAAJ. 'Among the emigrant kaffers, each chief is independent, though the inferior ones look up, in some measure, to those who are more powerful than themselves' (202). http://books.google.com/books?id=w00oAAAAYAAJ too--vol 1 it says. p. 205 of this has 'Though black, or very nearly so, they have not one line of the African negro in the composition of their persons. The comparative anatomist might be a little perplexed in placing the skull of a Kaffer in the chain, so ingeniously put together by him, comprehending all the links from the most perfect European to the Ourang-Outang, and thence through all the monkey-tribe. The head of a Kaffer is not elongated: the frontal and occiputal bones form nearly a semicircle; and a line from the forehead to the chin drawn over the nose is convex like that of most Europeans. In short, had not Nature bestowed upon him the dark-colouring principle that anatomists have discovered to be owing to a certain gelatinous fluid lying [206] between the epidermis and the cuticle, he might have ranked among the first of Europeans' (205-6).

Barrow, John, Travels into the Interior of Southern Africa. In which are Described that Character and the Condition of the Dutch Colonists of the Cape of Good Hope, and of the Several Tribes of Natives Beyond its Limits: the Natural History of Such Objects as Occurred in the Animal, Vegetable, and Mineral Kingdoms; and the Geography of the Southern Extremity of Africa. Comprehending alsoa Topographical and Statistical Sketch of the Cape Colony: with an Inquiry into its Importance as a Naval and Military Station as a Commercial Emporium; and as a Territorial Possession, 2nd edn, 2 vols (London: Cadell and Davies, 1806). http://books.google.com/books?id=f00oAAAAYAAJ and http://books.google.com/books?id=kE8oAAAAYAAJ. 'Though black, or very nearly so, they have not one line of the African negro in the shape and turn of their person. The comparative anatomist might indeed be a little perplexed in arranging the skull of a Kaffer in the chain, which he has so ingeniously put together, comprehending all the links from the most perfect European to the Ourang-Outang, and from it through all the monkey-tribe. The head of a Kaffer is not more elongated than that of an European; the frontal and occipital bones form nearly a semicircle; and a line from the forehead to the chin drawn over the nose is as finely rounded and as convex as the profile of a Roman or [159] a Grecian countenance. In short, had not Nature bestowed upon him the dark-colouring principle that anatomists have discovered to be owing to a certain gelatinous fluid lying between the epidermis and the cuticle, he might have ranked among the first of Europeans' (205-6).

Barrow, Julia, ‘How Coifi Pierced Christ’s Side: A Re-examination of Bede’s Ecclesiastical History, II, chapter 13’, Journal of Ecclesiastical History, 62 (2011), 693--706.

Bartlett, Robert, ‘Symbolic Meanings of Hair in the Middle Ages’, Transactions of the Royal Historical Society, 6th series, 4 (1994), 43–60.

*Bartlett, Robert, ‘The Miracles of St Modwenna of Burton’, Staffordshire Studies, 8 (1996), 24–26. Two walking corpses, hanging out by Drakelow, wander through village causing plague. Classic stuff and set in 1090s. Haven’t read this article yet.

Bartlett, Robert, England under the Norman and Angevin Kings, 1075–1225 (Oxford: Clarendon Press, 2000)

Bartra, Roger, Wild Men in the Looking Glass: The Mythic Origins of European Otherness, trans. by Carl T. Berrisford (Ann Arbor, 1994). ‘White details the existence of a mythological space inhabited by wild men that are clearly distinguishable from barbarians. In contrast with barbarians, who constituted a threat to society in general and to Greek society as a whole, the wild man represented a threat to the individual. Either a s a possible destiny or nemesis, the wild man reflected a condition of a degenerate individual, far from the city, and fallen from grace. This space was peropled by human and quasi-human mythical wild men, whose links with “normal” humanity differed from the relationship between civilized man and barbarian. White clearly demonstrates that, conventionally, barbarian lands were geographically remote, and the moment of their incursion upon the frontiers of the Greek world would signal an apocalypse: the appearance of hordes of barbarians implied the fracturing of the foundation of the world and the death of an epoch. In contrast the wild man is omnipresent, inhabiting the immediate confines of the community. He is found in the neighbouring forests, mountains and islands’ (14). ‘Centaurs were important elements for structuring the relations between a wild existence nand a civilized life. They formed a myth with twin poles, one as a wild man who was humanoid and the other as a wise and just man who was bestial. Pholus and Chiron represented the nature/culture duality inscribed in the centaur’s intricate character. I further wish to incorporate an element of freat significance in the later evolution of the myth of the wild man. How can a human with wild characteristics (Chiron) represent wisdom and culture, as well as be a great educator of heroes. [sic re punct!] “The answer must lie partly, at least, with the superhuman qualities of nature itself: in the wisdom of birds and other wild creatures, from which seers like Teiresias, Melampus, and Polydus learn of the future.” Not only did nature savagely aassault civilized man, but nature also communicated the signs and symbols of a profound knowledge. This odd link between a wild nature and a prophetic knowledge becomes, as we shall see, a recurring theme under different phases in both the medieval and the modern myth of the wild man’ (16).

23 re maenads—cf. wild hunt.

33ff. re Faunus—parallel to Freyr?

39-40 good parallel to Templar initiaitions.

45ff. re Pilosi saltabunt ibi.

80 druids living in forests as cf. wild man. interesting?

83-4 distinction between man in wild state and wild being (+89-90). Hmm.

Bartrum, P. C., ‘Fairy Mothers’, Bulletin of the Board of Celtic Studies, 19 (1960-62), 6-8. ‘Several instances occur in Welsh folklore of families which claimed to be descended from a fairy ancestor, but in Welsh “heroic” legend examples are very rare. This, at first sight, is surprising if we compare with Irish legend, and the difference is evidently due to the entirely different manner in which the remains of Welsh heroic legend have come down to us’ (6). What about Pryderi’s ancestry!? Ceridwen, presumed mother of Taliesin acc. to Hanes Taliesin (6); Modron daughter of Afallach, one of the ‘Three blessed pregnancies’ in some triad. Peniart MS 147, pp. 10-11 (1556), legend of Rhyd y Gyfarthfa where ‘the name of the lady is not given but she is said to have been the daughter of the King of Annwn’ (7, cf. 6-7). all a bit elliptical for me, mate. Elliptically suggests a ‘hlaf-forgtten’ case in Bonedd y Saint. Hmm… (7). Actually, this is rather pants.

Bartsch, Karl (ed.), Albrecht von Halberstadt und Ovid im Mittelalter (Quedlinburg, 1861, repr. Amsterdam, 1965). Weird.

\t, Steve, ‘How the West was Won: The Anglo-Saxon Takeover of the West Midlands’, Anglo-Saxon Studies in Archaeology and History, 11 (2000), 107–18.

*Bate, A. K., Waltharius of Gaeraldus (Reading, 1978)

Paul Battles, ‘Of Graves, Caves and Subterranean Dwellings: Eorðscræfe and Eorðsele in The Wife’s Lament’, Philological Quarterly, 73 (1994), 267–86

Battles, Paul, ‘Dwarfs in Germanic Literature: Deutsche Mythologie or Grimm’s Myths?’, in The Shadow-Walkers: Jacob Grimm’s Mythology of the Monstrous, ed. by Tom Shippey, Medieval and Renaissance Texts and Studies, 291/Arizona Studies in the Middle Ages and the Renaissance, 14 (Tempe, AZ: Arizon Center for Medieval and Renaissance Studies, 2005), pp. 29–82. Lots on German medieval texts alongside the Norse stuff etc. Don’t think itmentions the Ribe cranium. ‘Four Old Engish charms prescribe various ways of waarding off “a dwarf”, though it is not always clear whether dweorg denotes [34] the agent of a disease, its symptoms, or the disease itself. Did the Anglo-Saxons really believe that these diseases were caused by dwarfs? Or ahad this already begcome a dead metaphor, just as today the term “stroke” does not conjure up the image of an invisible being “striking someone down”? Scholars who believe the latter de-emphasize the mythological element in the Old English dwarf charms, suggesting that “dwarf” simply denotes “fever”. However, the passage from Peri Didaxeon usually cited in support of this claim is ambiguous. It reads (the reference is to an asthmatic), “hwile he riþaþ swilce he on dweorge sy’, literally “at times he shakes as if from a dwarf” [so actually not literally that at all!!]. This translates the Latin interdum et febriunt [at times they are feverish]’ (33–34). More on this to p. 35. Including transation of ad verrucas as ‘dweorg onweg to donne’ 35 n. 22.

Bauman, Zygmunt, 'From Pilgrim to Tourist: Or a Short History of Identity', in XXXXX, 18--36. In texts folder. In City of God, Augustine says that ' "it is recorded of Cain that he built a city, while Abel, as [20] though he were merely a pilgrim on earth, built none". "True city of the saints is in heaven"; here on earth, says St Augustine, Christians wander "as on a pilgrimage through time looking for the Kingdom of eternity".' (19-20, no proper ref). The next para too is very relevant to Piers Plowman. As is this: 'The Protestants, as Weber told us, accomplished a feat unthinkable for the lonely hermits of yore: they became inner-worldly pilgrims. They invented the way of embarking on pilgrimage without leaving home and of leaving home without becoming homeless. This they could do, however, only because the desert stretched and reached deep into their towns right up to their doorsteps. They did not venture into the desert; it was the world of their daily life which was turning more and more "like the desert". Like the desert, the world had turned placeless; the familiar features had been obliterated, but the new ones which were meant to replace them were given the kind of permanence once through as unique to the sand dunes. In a new post-Reformation city of modernity, the desert began on the other side of the door' (21). And the thing is that if you've made the world a desert, it's easy to traverse it, mark a mark, blaze a trail--but hard to preserve it. All an entertaining and rather elaborate allegory whose validity doesn't seem to have much evidence behind it... In this desert, the game and its rules are always changing. If you don't have a single, clear, life-trajectory, it's unwise to mortgage the future: rather you play short games with low stakes and avoid long-term investment or responsibility. Fixed identity becomes a snag; the challenge becomes to keep options open. 'I propose that in the same way as the pilgrim was the most fitting [26] metaphor for the modern life strategy preoccupied with the daunting task of identity-building, the stroller, the vagabond, the tourist and the player offer jointly the metaphor for the postmodern strategy moved by the horror of being bound and fixed' (25-26). All existed before modernity, but they are no longer marginal, but true lifestyles, co-existing in cacophony. Stroller = flâneur; our ever- and rapidly changing world created vagabonds all the time: even if you're settled, you become a vagabond by your settlement changing beyond recognition around you. Tourists (think they) choose to go places, and aestheticise what they see, with the 'right not to be bothered', for experiences not to stick. Player lives life as a game; 'The mark of postmodern adulthood is the willingness to embrace the game wholeheartedly, as children do' (32).

Bauschatz, Paul C., ‘Urth’s Well’, Journal of Indo-European Studies, 3 (1975), 53–86. Citable re etymology of wyrd, urðr, verðandi, skuld. One or two dodgy bits but basically okay. esp. 55, 59–63 acceptable e.g. for equation of nornar with parcae, earlier Gk. Μοιραι [eek, is the rho there right? And hat on the first i] with a bit of discussion.

Bawcutt, Priscilla, ‘Elrich Fantasyis in Dunbar and Other Poets’, in Bryght Lanternis: Essays on the Language and Literature of Medieval and Renaissance Scotland, ed. by J. Derrick McClure and Michael R. G. Spiller (Aberdeen, 1989), pp. 162-78. ‘I find the phrase “elrich fantasyis” [<Douglas Aeneid Vi prol.] a useful label for a small group of humorous poems, preserved chiefly in the Bannatyne Manu[163]script’ (162-63). ‘It is probable that they belong to the last decades of the fifteenth or the early decades of the sixteenth century’ (163). ‘In Lichtoun’s Dreme the poet dreams that he is “tane” by “the king of farye” ’ In Kynd Kittok ‘Kittok’s adventures start when she comes to “ane elrich well” (8). Such magic wells seem to function in Scottish and Irish tradition, “as the extreme limit of the known world” ’ (163, citing Wood 1986). Re Fergus Gaist (‘essentially a mock-conjuration of a troublesome ghost’ 164) ‘the offspring of Fergus’s ghost and ‘the Spen3ie fle’ are Orpheus and queen “Elpha” ’ (163). ‘Most of these poems are included in Bannatyne’s “mirrie ballatis”, and are undoubtedly humorous. Unlike some great ballads or Sir Gawain and the Green Knight they do not draw us far into an enchanted world’ (164). ‘Dunbar, however, in The Goldin Targe (125-6) calls Pluto an “elrich incubus”. This seems to fuse god, demon and fairy, recalling Pluto’s rape of Proserpina as well as his medieval identification with thvae king of faerie’ (166). Otherwise not very useful re eldrich but good in other respects. Setting up Dunbar and his use of the devil relative to these other forms. Dunbar less jocular, more sinister, she reckons. And other things.

*Bawden, Charles R., Confronting the Supernatural: Mongolian Traditional Ways and Means: Collected Papers (Wiesbaden, 1994) [NF2 461:84.c.95.4]

Bazire, Joyce and James E. Cross (ed.), Eleven Old English Rogationtide Homilies, Kings College London Medieval Studies, 4, 2nd edn (London: Kings College London, 1989)

Richard Beadle, ‘The York Corpus Christi Play’, in The Cambridge Companion to Medieval English Theatre, ed. by Richard Beadle and Alan J. Fletcher, 2nd edn (Cambridge: Cambridge University Press, 2008), pp. 99–124 (p. 109). York Mercers’ Guild, 1433, inventory for Domesday pageant: ffirst a Pagent With iiij Wheles; helle mouthe; iij garmentes for iij deuels; vj deuelles faces in iij Versernes [two-faced masks]; Array for ij euell saules, þat is to say ij Sirkes [shirts]; ij paire hoses [stockings], ij vesenes & ij Chauelers [wigs]; Array for ij gode saules, þat ys to say ij Sirkes, ij paire hoses, ij vesernes & ij Cheuelers; ij paire Aungell Wynges with Iren in þe endes; ij trumpes of White [silver] plate, & ij redes [?red garments] and iiij Aubes [albs] for iiij Appostels; iij diadems with iij vesernes for iij Appostels; iiij diademes with iiij Cheuelers of zalow for iiij Apostels; A cloud & ij peces of Rainbow of tymber; Array for god, þat ys to say a Sirke, Wounded, a diademe With a veserne gilted; A grete coster [curtain] of rede damaske payntid for the bakke syde of þe pagent; ij other lesse costers for ij sydes of þe Pagent; iij other costers of lewent brede [good quality linen] for þe sides of þe Pagent; A litel coster iiij squared to hang at þe bakke of god; iiij Irens to bere vppe [support] heuen; iiij finale coterelles [?special bolts of some kind] & a Iren pynne; A brandreth [?frame] of Iren þat god sall sitte vppon when he sall sty [ascend] vppe to heuen, With iiij rapes at iiij corners; A heuen of Iren With a naffe of tre [wooden pulley]; ij peces of rede cloudes & sternes [stars] of gold langing to heuen; ij peces of blue cloudes payntid on bothe sydes; iij peces of rede cloudes With sunne bemes of golde & sternes for þe hiest of heuen, With a lang small border of þe same Wurke; vij grete Aungels halding þe passion of god, Ane of þame has a fane of laton [brass banner] & a crosse of Iren in his hede [sic] gilted; iiij smaller Aungells gilted holding þe passion; ix smaler Aungels payntid rede to renne aboute in þe heuene; A lang small [thin] corde to gerre [cause] þe Aungels renne aboute; ij shorte rolls of tre [?wooden rollers] to putte forthe þe pagent.

Beavis, Mary Ann, '"I Like the Bird": Luke 13.34, Avian Metaphors and Feminist Theology', Feminist Theology, 12 (2003), 119-28. Not amazing, but some potentially useful pointers re birg/egg symbolism and the positive attitude to hens in the Bible.

*Beck, H., ‘A Runological and Iconographical Interpretation of North-Sea Germanic Rune-Solidi’, Michigan Germanic Studies, 7 (1981), 69-88. 69ff re Frisian runes weladu.

Beck, Lily Y. (trans.), e materia medica / Pedanius Dioscorides of Anazarbus, Altertumswissenschaftliche Texte und Studien, 38 (Hildesheim: Olms-Weidmann, 2005)

*Beck, Wolfgang, Die Merseburger Zaubersprüche, Imagines Medii Aevi, 16 (Wiebaden: Reichert, 2003)

*Beckensall, Stan, Northumberland Field Names (Newcastle-upon-Tyne, n.d.).

Becker, Alfred, Franks Casket: Zu den Bildern und Inschriften des Runenkästchens von Auzon, Sprache und Litteratur: Regensburger Arbeiten zur Anglistik und Amerikanistik, 5 (Regensburg: Carl, 1973)

Becker, Gertraud, Geist und Seele im Altsächsischen und im Althochdeutschen: Der Sinnbereich des Seelischen und die Wörter gêst-geist und seola-sêla in den Denkmälern bis zum 11. Jahrhundert (Heidelberg, 1964) [746:25.c.95.1 NW3]Relevant re Glc A? Ah, that OS, not OE…!

*Behr, C., ‘The Origins of Kingship in Medieval Kent’, Early Medieval Europe, 9 (2000), 25–52. 39–45 app. re Thunor story and argues that Eastrym Finglesham and Woodnesborough consituted a major C6 cult centre associated with Woden.

Behringer, Wolfgang, Shaman of Oberstdorf: Chonrad Stoecklin and the Phantoms of the Night, trans. by H. C. Midelfort (Charlottesville, Virginia, 1998). p. 63 re Joan of Arc but looks generally interesting. [UL only has German ]

Bek-Pedersen, Karen, 'Are the Spinning Nornir just a Yarn?', Viking and Medieval Scandinavia, 3 (2007), 1-10.

Belich, James, John Darwin, and Chris Wickham, 'Introduction: The Prospect of Global History', in The Prospect of Global History, ed. by James Belich, John Darwin, Margret Frenz, and Chris Wickham (Oxford: Oxford University Press, 2016), pp. 3--22 {{DOI|10.1093/acprof:oso/9780198732259.001.0001}} 'Globalization is a term that needs to be rescued from the present, and salvaged for the past. To define it as always encompassing the whole planet is to mistake the current outcome for a very ancient process' (p. 3). 'Europe was not a sub-global world in itself, but part of one. Its world also included the Middle East and North Africa. This macro-region’s natural unity stemmed not from similar climate or terrain, but from shared boundaries of ocean, steppe, and desert, and a shared internal mix of land and water. It featured an unusual number of inland seas, enclosed or semi-closed by land. Historians have brilliantly demon- strated how the great Mediterranean linked its littorals and their histories.1 But we have neglected the possibility that other seas did likewise, and that a whole constel- lation of seas could be connected. The Mediterranean was the flagship of a fleet that also included the Red, Black, Caspian, North and Baltic Seas, the Persian Gulf, and the Bay of Biscay. Straits connected the Baltic and North Seas, and also connected the Mediterranean to the Atlantic Ocean and the Black Sea. Rivers link, or almost link, the other seas. Interestingly, this ‘world’ has no accepted name— West Eurasia, though unfair to North Africa, is the best of a bad job. Whatever its name, it means that Europe is the wrong space in which to understand its own history.' (p. 4). Explosion of Islam as the third 'Great Divergence', and the Christian European one from c. 1400 as the fourth. 'It is intriguing to note that the terrible twins of West Eurasia came from the same sub-global world and shared essentially the same god. A global approach makes it hard to see how their histories can continue to avoid each other.' (9).

Belich, James, 'The Black Death and the Spread of Europe', in The Prospect of Global History, ed. by James Belich, John Darwin, Margret Frenz, and Chris Wickham (Oxford: Oxford University Press, 2016), pp. 93-107. Argues that although historians have been timorous about it, the Black Death, killing off about half the populations it encountered, doubled the concentration of wealth for those remaining (roughly), with profound results.

*Belier, Wouter, Decayed Gods (Leiden 1991). Dunno what’s in ehre by Sjöblom cited and may be interesting.

Bell, A., ‘Gaimar and the Edgar-Ælfðryð Story’, Modern Language Review, 21 (1926), 278–87. Alas, doesn’t even summarise the story, but tackles various issues re it likely origins etc. Emphs poss of oral origins and no relation to William of Malmesnury’s account.

Adrian R. Bell, Chris Brooks, Paul R. Dryburgh, ''The English Wool Market, c.1230–1327'' (Cambridge: Cambridge University Press, 2007). The period 1250-1350 is the liveliest for the English wool trade, 'an era when trade in wool had been ''the'' backbone and driving force in the English medieval economy': 'when the interplay of warfare, governmental interference in the form of taxes, export duties and export bans, epidemics of disease and famine, better marketing practices, and serious competition among some of the most important elements of the European mercantile elite for the superior product of the English wool-grower, created an unparalleled cycle of boom and bust in wool exports and prices' (1). E. Power, ''The Wool Trade in English Medieval History''; T. H. Lloyd, ''The English Wool Trade in the Middle Ages'' key works (2). In 1280 about 25,000 sacks of wool were exported from England (3).

Bell, Alexander (ed.), L’Estoire des Engleis by Geffrei Gaimar, Anglo-Norman Texts, 14–16 (Oxford, 1960). Elftroed indexed as Ælfthryth, queen of Edgar, k. of England (298). lines 3607ff. King Edgar tells his brother Edelwold that he’s in love with ‘Elftroed la fille oRgar’ (at 3633). Then narrator says stuff and ‘Orgar juot a uns eschés, / Un giu qu’il aprist as Daneis; / Od lui [juout] Elftroad la bele, / Suz ciel n’ot tele damoisele, / E Edelwold mult l’esgardat, / Trestut un jur i demurat. / Tant l’esgardat vis e colur / E cors e mains la bele flur / Que quidat [bien] que [ço] fust fee / E qu’ele ne fust de femme nee / E quant la vit de tel belted, / Tant [par] en fud enlumined / Qu’il purpensat en sun curage, / U turt a pru u a damage, / Ne dirat mie a sun seignur / [117] La verited cil traïtur, / Ainz dirat qu’ele n’est pas si bele; / De luinz purtraist la grant puscele.’ (ll. 3649–3666, pp. 116–17).

date and place li–lii; ‘The Estoire des Engleis … was written in England by an author who had lived long enough in the country, even if not actually born there, to acquire a considerable knowledge of the native language’ (li); concludes for 1135×40

*Bell, James A., ‘Interpretation and Testability in Theories about Prehistoric Thinking’, The Ancient Mind, ed. by C. Renfrew and E. B. W. Zubrow (Cambridge, 1994), pp. 15–21.

Benedikt Hjartarson, `Af þrálátum dauða og upprisum framúrstefnunnar: Ótímabærar hugleiðingar um hefðarvitund og nýsköpun', Són: Tímarit um óðfræði, 8 (2010), 173-207 192-207 on Nýhil and the nature of its avant-garde writing. In significant part a response to Viðar Þorsteinsson, ‘Nýhil, eða vandi hins nýja’, Skírnir (spring 2006), 207–11 (apparently 'hann tali reyndar um Nýhil sem "helsta fjöregg nýsköpunar í skáldskap á Íslandi" (Skírnir, 209)'). and generally eems to be agonising about whether there's anything new under the sun; reread last couple of paras closely, as they do seem to summarise the article's key points. Cites this as the first real critical discussion of Nýhil as a group: 73 Hjalti Snær Ægisson. „Um ljóðabækur ungskálda frá árinu 2004. Nokkrar glæfralegar athugasemdir“. Són, 2005, s. 141–159. See also Hermann Stefánsson, `Eitthvað nýtt!', Morgunblaðið (9 July 2007): http://www.mbl.is/greinasafn/grein/1149732/.

Bennardo, Giovanni, ‘Language, Mind, and Culture: From Linguistic Relativity to Representational Modularity’, in Mind, Brain, and Language: Multidisciplinary Perspectives, ed. by Marie T. Banich and Molly Mack (Mahwah, N.J.: Lawrence Erlbaum Associates, 2003), pp. 23–59.

Bennet, Gillian, Traditions of Belief: Women and the Supernatural (Harmondsworth, 1987). [reading room, 9000.d.2870]

Bennett, Lisa, ‘ “The Most Important of Events”: The “Burning-in” Motif as a Site of Cultural Memory in Icelandic Sagas', Journal of the Australian Early Medieval Association, 3 (2007), 69--86.

Bennett, Margaret, ‘Balquhidder Revisited: Fairylore in the Scottish Highlands, 1690–1990’, in The Good People: New Fairylore Essays, ed. by Peter Narváez, Garland Reference Library of the Humanities, 1376 (New York: Garland, 1991), pp. 94–115.

Benoît, Philippe, '[https://www.gerflint.fr/Base/Inde2/philippe.pdf Kṛttibās ou comment populariser le Rāmāyaṇa au Bengale]', ''Synergies Inde'', 2 (2007), 167-84.

*Benozzo, Francesco, Landscape Perception in Early Celtic Literature, Celtic Studies Publications, 8 (Aberystwyth: Celtic Studies Publications, 2004). Very litty and badly language-checked, but interesting-looking.

Benson, Larry D. and Theodore M. Andersson (eds and transs XXXX), The Literary Context of Chaucer’s Fabliaux: Texts and Translations (Indianapolis: Bobbs-Merrill, 1971). Irregang and Girregar 124–93. Elbisch: lines 648, 934, 1206, 1310; alp: lines 653, 676, 873.

Benson, Larry D. (ed.), The Riverside Chaucer, 3rd ed. (Boston: Houghton Mifflin, 1987). Shipman’s tale:

“Cosyn,” quod she,”if that I hadde a space,

As I have noon, and namely in this place,

Thanne wolde I telle a legende of my lyf,

What I have suffred sith I was a wyf

With myn housbonde, al be he youre cosyn.” (204–5, ll. 143–47/ 1333–37). Hmm, v. like WfL, cf. ‘For I may synge “allas and weylawey / That I was born,” but to no wight, quod she’ (204, ll. 118–19/1308–9) shows allusion to lyrics etc. She also uses proverbial wisdom 173–77.

Benson, Larry D., A Glossarial Concordance to the Riverside Chaucer, 2 vols (London, 1993) [NW1 719:2.b.95.7-]. Elf: MilT (1) 3479:

This Nicholas sat ay as stille as stoon, / And evere caped upward into the eir. / This carpenter wende he were in despeir, / And hente hym by the sholdres myghtily, / And shook hym harde, and cride spitously, / ‘What! Nicholay! what, how! what, look adoun! / Awak, and thenk on Cristes passioun! / I crouche thee from elves and fro wightes.[’] / Therwith the nyght-spel seyde he anon-rightes / On foure halves of the hous aboute, / And on the thressfold of the dore withoute: / ‘Jhesu Crist and seinte Benedight, / Blesse this hous from every wikked wiht, / For nyghtes verye, the white pater-noster! / Where wentestow, seinte Petres soster?’ (Everyman: the meaning of these lines is obscure’ re last two).

MLT (2) 754:

The mooder was an elf, by aventure

WBT (3) 860: The elf-queene, with hir joly compaignye

WBT (3) 864: But now kan no man se none elves mo,

WBT (3) 873: For the as wont to walken was an elf

ProThop (7) 703: He semeth elvyssh by his contenaunce,

Thop (7) 788: An elf-queene shal my lemman be

Thop (7) 790: “An elf-queene wol I love, ywis,

Thop (7) 795: And to an elf-queene I me take

Thop (7) 799: An elf-queene for t’espye,

CYT (8) 751: Oure elvysshe craft, we semen wonder wise,

CYT (8) 842: In lernyng of this elvysshe nyce loore,

So only in CTs, then. Hmm. Can they be correlated with genre, status of speakers, etc.?

*Benveniste, Emile, Indo-European Language and Society (Coral Cables, 1972)

Bergljót Soffía Kristjánsdóttir, ` “Egill lítt nam skilja ...”: Um kappakvæði Steinunnar Finnsdóttur', Skírnir, 172 (1998), 59--88.

Bergljót Soffía Kristjánsdóttir, ` “Ég get ekkert sagt.” Skáldskapur og hrun', Ritið: Tímarit Hugvísindastofnunar, (2011/2), 53--66. How do you do this in MHRA? About Anton Helgi Jónsson's Ljóð af ættarmóti (Mál og Menning 2010). 'Það snýst um ákveðin einkenni fámennissamfélagsins sem hafa verið harla auðsæ á Íslandi síðustu misseri; nánar tiltekið hvernig menn vísa til skyldleika og vensla og þvo þannig hendur sínar af að taka afstóðu til umdeildra mála, segjum meintra glæpa og spillingar---sem eru þó aldrei nefnd í ljóðinu; ekki frekar en bankar eða peningar' (53). [It's about certain characteristics small population community who have been exceedingly obvious, Iceland last semester; namely way people refer to kinship and a relation and thus wash their hands of taking a position on disputed matters, say alleged crime and corruption --- which are never mentioned in the poem; any more than banks or money.] Quotes poem from p. 39 which would be good for students to read--nice and easy. Quotes another p. 49 which has nice land/þjóð overtones.

'Eitt af því skemmtilegasta við ljóð Antons Helga er hversu hressilega hann getur komið ímyndunarafli lesenda á flug. Sem dæmi má taka þetta:

Nafn mitt á eftir að lifa.
Símaskráin frá 1994 þykir nú þegar safngripur.
Í henni stendur nafn mitt.

Ég finn fyrir stolti
þótt konan hafi neitað að skrá titilinn hryðjuverkamaður.

Það skiptir ekki alltaf máli hvað maður gerir
eða hvort maður gerir yfirleitt eitthvað.

Nafnið lifir. (60)

Við fyrstu sýn virðist þetta ljóð skopast á meinlausan hátt að frægðarlöngun. En í augu stingur að bóklegt mál fyrri hlutans---með greinilausu nafnorði og eignarfornafni; ópersónulegu sögninni "þykir"; atviksorðunum "nú þegar" og forsetningarliðsfærslunni "Í henni"---er látið rekast á talmálseinkennin sem hefjast í lokaljóðlínu annars erindis og standa til enda. Með tvenns konar málsniði mætast með öðrum orðum andstæðurnar hátt~lágt eða upphafið~hversdagslegt. Hvernig ætli standa á því? Jú, þegar betur er að gætt reynast lok ljóðsins ekki aðeins tilbrigði við fullyrðinguna sem ljóðið hefst á---og þar með hluti af einskonar ramma um það---heldur kallast þau líka, ásamt ljóðlínunum tveimur sem undan fara, á við einhver fleygustu vísuorð íslenskrar bókmenntasögu, orð Gestaþáttar Hávamála "en orðstír deyr aldregi/hveim er sér góðan getur". Gegn margrómuðum kveðskap á [62] handriti sem talið er þjóðargersemi og geymt í lokuðum eldvörðum skáp, sumsé gegn hinu háa og upphafna, er hinu lága og hversdagslega stefnt; símaskránni, samtímanytjariti sem er ekki bara einber upptalning heldur svo lítils vert að menn setja það umhugsunarlaust í endurvinnsludallinn á hverju ári. Og af því að Gestaþáttur var lengst af 20. öld tengdur heiðni og víkingum---hversu sannfærandi sem nútímabókmenntafræðingum kann að þykja það---er eðlilegt að á huga lesenda leiti svokallaðir "útrásarvíkingar" samtímans og þar með það sem víkingum fyrr og síðar fylgir: að fara ránshendi um borgir, löng og álfur og eira engu. Húmorinn í orðunum "Það skiptir ekki alltaf máli hvað maður gerir [...] Nafnið lifir" verður ansi svartur, blandist tvennir tímar í hugum manna og þeir sjái fyrir sér, segjum mynd af úfnum og langskítugum norrænum víkingum sem kippa með sér hendur fjáraflamanna samtímans seilast í sjóði enskra góðgerðarfélaga. En þar með er ekki allt nefnt. Þegar ljóðið hefur ýtt undir að lesendur skríki vegna áreksturs Hávamála og símaskrárinnar, er eins víst að það ljúki upp fyrir þeim árekstrum í mankynssögunni sem kunna fyrir að hafa farið fram hjá þeim. Til að skýra það er þörf á að huga að ólíkri merkingu sem menn leggja í orð---enda fella þeir þau, hver og einn í tiltekið samhengi í kollinum og tengja þau hver með sínum hætti eigin reynslu og þekkingu---þó sjálf 'hugartólin' sem þeir nýta sér (uppskriftir; blöndun; metafórur o.s.frv.) séu í meginatriðum söm. Í samtímamáli hefur orðið hryðjuverk sennilega oftast merkinguna 'sjálfsmorðsárás' en "hryðjuverkamaður" er 'maður', ef ekki bara múslími, 'sem sprengur sjálfan sig eða aðra í loft upp og veldur saklausu fólki skaða til að vekja athygli á tilteknum málstað'. Í orðabókum lifir hins vegar eldri merking orðsins hryðuverk, þ.e. 'ódæðisverk', og þá er hryðjuverkamaður einfaldlega 'ódæðismaður'. Ónefnt er þá að lesa má orðið sem hryðju-verkamaður, þ.e. 'maður sem vinnur í hörðum lotum'. Í ljósi þess er soltið fyndið að velta vöngum yfir samfélagi sem bannar manni að titla sig hryðjuverkamann en viðheldur mýtum um ódæðismenn mið[63]alda og telur síst eftir sér að skapa mýtur um ýmsa kollega þeirra í samtímanum.' (61-63).
'Uppistaðan í bókinni munu þó vera ljóð samin á árunum 2002--2008 eða áður en hrunið varð. Það má jafnt hafa til marks um næmi ljóðskáldsins, kynngi ljóðlistarinnar og þátt lesendans í sköpun hennar hversu vel þau eiga við eftir hrun' (66).

Berglund, Björn E., ‘Models for reconstructing Ancient Cultural Landscapes: The Example of the Viking Age Landscape at Bjäresjö, Skåne, Southern Sweden’, in Environment and Vikings: Scientific Methods and Techniques, ed. by Urve Miller and Helen Clarke, Birka Studies, 4 (Stockholm: The Birka Project, 1997), pp. 31–45. [595.01.c.16.4] Not much on the culture end really, more about where woods and pastures were etc.

Bergmann, Eiríkur, 'Iceland: A Postimperial Sovereignty Project', Cooperation and Conflict published online 15 January 2014 DOI: 10.1177/0010836713514152 'The postcolonial emphasis on never again surrendering to foreign authority is most often only underlying in contemporary political discourse, which often makes it difficult to identify specific examples. In times of crisis, however, this rhetoric becomes more explicit, as became evident in the Icesave dispute' (3). 'It should be stressed that the Icelandic national myth is hardly unique. Indeed, many nations base their nationhood on similar kinds of myth creation (see Smith, 2001). What is interesting in the Icelandic case, however, is that after gaining full independence, the independence struggle did not end. Rather, a new struggle started: the ever-lasting inde- pendence struggle. A new political idea was born: the notion that the fight for independ- ence is a constant, never-ending struggle (for more, see Bergmann, 2011)' (7). 'Politics in Iceland – like the Faeroe Islands and Greenland (cf. the Introduction to this issue) – revolve around a double axis: the traditional left–right axis and an internationalist–isolationist axis structured by the issue of Iceland’s sovereignty in relation to NATO and European cooperation' (7). 'Tapping into the national myth rooted in the struggle for independence, a report on the image of Iceland commissioned by the PM’s office in 2008 attributed this perceived success to the ‘unique characteristics’ of the Icelandic nation, ‘which separates Icelanders from other nations’ (Ímynd Íslands: Styrkur, staða og stefna, 2008). This uniqueness of the Icelandic nation was said to stem from living in harmony with the harsh nature, which had created a special natural force out of the Icelandic nation. The report concludes that, on this basis, the core of Iceland’s image should be ‘power, freedom and peace’. Here, the internationalization of Iceland’s economy is indeed interpreted through a romantic nationalist discourse' (10). 11 mentions post-colonial situation as being a reason for ignoring warnings; 11--13 on Icesave

Bergmann, Eirikur, Iceland and the International Financial Crisis: Boom, Bust and Recovery (Basingstoke: Palgrave Macmillan, 2014)., https://www.academia.edu/5908869/.

Bergman, Jenni, 'The Significant Other: A Literary History of Elves' (unpublished PhD thesis, University of Cardiff, 2011), http://orca.cf.ac.uk/55478/.

Bergmann, Rolf, Verzeichnis der althochdeutschen und altsächsischen Glossenhandschriften, Arbeiten zur Frühmittelalterforschung: Schriftenreihe des Instituts für Frühmittelalterforschung der Universität Münster (Berlin, 1973). Seems to be complete list of gloss MSS in AHD and ALG. Ed. by Seivers and suppl. Mayer. [R785.G105 WALRUS] 85 re Junius 83! A summary catalogue of Western Manuscripts in the Bobleian Library, II, 2, Nr. 5194, s. 981-982. W. Braekman and M. Gysseling, Het Utrechtse Kalendarium van 1253 met de Noordlimburgse Gezondheidsregels, Koninklijke Vlaamse Academie voor Taal—en Letterkunde. Verslagen en Mededelingen 1967, Aflevering 9-12, S. 575-635 (S. 575-580).

Berger, Peter L. and Thomas Luckmann, The Social Construction of Reality: A Treatise in the Sociology of Knowledge (London: Lane, 1967). Re reality and knowledge: ‘We need not enter here into adiscussion of the semantic intricacies of either the everyday or the philosophical usage of these terms. It will ne enough, for our purposes, to define “reality” as a quality appertaining to phenomena that we recognize as having been independent of our own volition (we cannot “wish them away”), and to define “knowledge” as the certainty that phenomena are real and that they possess specific characteristics. It is in this (admittedly simplistic) sense that the terms have relevance both to the man in the steet and to the philosopher’ (13). Discusses how although the sociologist can’t just accept reality and knowledge like the man in the street (if only cos different socieites obviously do them differently), he can’t be trying to make ultimate decisions about their validity like a philosopher (14–15). In between. ‘It is our contention, then, that the sociology of knowledge must concern itself with whatever passes for “knowledge” in a society, regardless of the ultimate validity of invalidity (by whatever criteria) of such “knowledge”. And in so far as all human “knowledge” is developed, transmitted and maintained in social situations, the sociology of knowledge must seek to understand the processes by which this is done in such a way that a taken-for-granted “reality” congeals for the man in the street. In other words, we content that the sociology of knowledge is concerned with the analysis of the social contruction of reality.’ (15). ‘Among the multiple realities there is one that presents itself as the reality par excellence. This is the reality of everyday life. … // I apprehend the reality of everyday life as an ordered reality. Its phenomena are prearranged in patterns that seem to be independent of my apprehension of them and that impose themselves upon the latter. The reality of everyday life appears already objectified, that is, constituted by an order of objects that have been designated as objects before my appearance on the scene. The language used in everyday life continuously provides me with the necessary objectifications and posits the order within which these make sense and within [36] which everryday life has meaning for me. I live in a place that is geographically designated; I employ tools, from can-openers to sports cars, which are designated in the technical vocabulary of my society; I live within a web of human relationships, from my chess club to the Unites States of America, which ae also ordered by means of vocabulary. In this manner language marks the coordinates of my life in society and fills that life with meaningful objects’ (35–36). The here and now, the world within my physical reach, the realissimum, the reality par excellence. Other parts of everyday life more distant, spacially or temporally, possibly of less interest, certainly less urgent (36–37). Emphs that although you may enter other realities, as when watching a play, in religious experience, etc., everyday reality remains paramount (39); ‘If nothing else, language makes sure of this. The common language available to me for the objectification [40] of my experiences is grounded in everyday life and keeps pointing back to it even as I employ it to interpret experiences in finite provinces of meaning. Typically, therefore, I “distort” the reality of the latter as soon as I begin to use the common language in interpreting them, the is, I “translate” the non-everyday experiences back into the paramount reality of everyday life’ (39–40); but surely it cuts both ways—language facilitates social realities? Temporality dead important 40–42.

Talks about typicifations and social interaction. The more face-to-face your experience of someone, the less anonymous and typified they are etc. (43–48). Elves are presumably pretty typified as a rule but some of the Scottish trials suggest other angles here.

Language dead important in the ‘objectivation’ of reality, 49–61. ‘The common objectivations of everyday life are maintained primarily by linguistic signification. Everyday life is, above all, life with and by means of the language I share with my fellowmen [sic]. An understanding of [52] language is thus essential for any understanding of the reality of everyday life. // Language has its origins in the face-to-face situation, but can be readily detached from it. This is not only because I can shout in the dark or across a distance … Th detachment of language lies much more basically in its capacity to communicate meanings that are not direct expressions of subjectivity “here and now”. It shares this capacity with other sign systems, but its immense variety and complexity make it much more readily detachable from the face-to-face situation than any other (for example, a system of gesticulations). I can speak about innumerable matters that are not present at all in the face-to-face situation, including matters I hever have and never will experience directly. In this way, language is capable of becoming the objective repository of vast accumulations of meaning and experience, which it can then preserve in time and transmit to following generations’ (51–52). Develops this to 54. ‘Moreover, language is capable of transcending the reality of everyday life altogether. It can refer to experiences pertaining to finite provinces of meaning, and it can span discrete spheres of reality’ (54). ‘Any significative theme that thus spans spheres of reality may be defined as a symbol, and the linguistic mode by which such transcendence is achieve may be called symbolic language. On the level of symbolism, then, linguistic signification attains the maximum detachment from the “here and now” of everyday life, and language soars into regions that are not only de facto but a priori unavailable to everyday experience. Language now constructs immense edifices of symbolic representations that appear to tower over the reality of everyday life like gigantic presences from another world. Religion, philosophy, art, and science are the historically most important symbol systems of this kind. To name these is already to say that, despite the maximal detachment from everyday experience that the construction of these systems requires, they can be of very great importance indeed for the reality of everyday life’ (55).

Berglind Hólm Ragnarsdóttir, Jón Gunnar Bernburg & Sigrún Ólafsdóttir (2013). The global financial crisis and individual distress: The role of subjective comparisons after the collapse of the Icelandic economy. Sociology, 47(4), 755-775. 'Inspiring our study is the classic idea that sudden social changes, economic crises in particular, create distress as a result, not only of objective economic deprivation, but also of subjective deprivation (Davies, 1962; Durkheim, 1951[1897]). We have extended this idea by building on relative deprivation theory, arguing that economic crises can evoke subjective comparisons that condition the effects of suddenly worsening conditions on distress. We have used the economic collapse in Iceland as a test case for our argument, examining how three types of subjective comparisons influenced subjective injustice and emotional distress during the midst of the recession in Iceland.' (770).

Berleant-Schiller 1991 in texts folder. Two main issues: ‘The first concerns the relationship between naming processes and and landscape processes, and entails a long overdue questioning and reassessment of the hallowed first principle of place name methodology—the axiom that place-names stand independently as evidence of the environments, land uses, and landscapes of the past. This axiom is seldom either questioned (but see Lind 1962) or confirmed, but this paper offers empirical evidence by which to assess it gathered from on-site observation of landscape changes and from the information given by local informants’ (93). 93–97 sort of mainly just about microtoponymy and how its original referents prove not to be as obvious as you might expect and how it’s sort of unstable. But the island only has one village, so there’s almost no macrotoponymy to speak of. 97– bla boring.

Berman, Melissa A., ‘Egils saga and Heimskringla’, Scandinavian Studies, 54 (1982), 21–50. Alas, has no real discussion of the attribution to Snorri.

Berman, Ronald, `Complex Fortune: F. Scott Fitzgerald, Thomas Piketty, and Capital in the Basil and Josephine Stories', The F. Scott Fitzgerald Review, 14 (2016), 60--78.

Bernard, Catherine, `Writing Capital; or, John Lanchester's Debt to Realism', Études anglaises, 68.2 (2015), 143--55. (2015)

*Bernheimer, Richard, Wild Men in the Middle Ages: A Study in Art, Sentiment, and Demonology (Cambridge, Mass., 1952)

Marc S. Bernstein, Stories of Joseph: Narrative Migrations Between Judaism and Islam (Detroit, MI: Wayne State University Press, 2009), https://www.google.co.uk/books/edition/Stories_of_Joseph/ 'While in this book I present a case study of one such example of cross-cultural intertextuality, I am decidedly not interested in trac[xv]ing ultimate sources. This would not only be an endeavor of forbidding complexity---given the intricate and often effaced map of interactions between the traditions---but also one fraught with a long history of polemicism' (pp. xiv-xv)

Bertelsen, Henrik, Þiðriks saga af Bern, Samfund til udgivelse af gammel nordisk litteratur, 34, 2 vols (Copenhagen: Møller, 1905–11) [752.01.d.2.32] ii 324, Högni and Þiðrekr have to fight; Högni says ‘vinnum þetta einvigi með drengskap. oc fœri nu huargi aðrum ibrigzli sina œtt’. But Þiðrekr loses temper: ‘Þa mellte hann þetta er vist mikilskom er ec stendr her allan dag. oc fyr mer skal standa oc beriaz einn alfs son. Nu suarar hogni. huat ma verra von fyr alfs son en diovolsins sialfs. (ch. 391 in Haymes’s trans). But I can’t see the svartialf variant at all—check other ed.?

Besamusca, Bart, 'The Human Condition, Friendship and Love: The Epic of Gilgamesh and Medieval Arthurian Romance', in People and Texts: Relationships in Medieval Literature: Studies Presented to Erik Kooper, ed. by Thea Summerfield and Keith Busby, Costerus New Series, 166 (Leiden: Brill, 2007), 1-15 (pp. 12-14)

Best, R. I., ‘The Adventures of Art Son of Conn, and the Courtship of Delbchæm’, Ériu, 3 (1907), 149–73. Basically story about how Art’s stepmother geises him to have to marry Delbchaem daughter of Morgan (Delbcæm ingin Morgain p. 162). The stepmother herself is Bécuma, banished from the Tuatha Dé Danann who hang out in ‘The land of promise’ (Tir Thairngaire orsomesuch, dunno re endings, 150) and seem to be assoc. with sídhe (152); she herself pulls Conn, Art’s dad (despite being aiming for Conn). Cross motif index refers to Art’s efforts to win Delbchaem, apparently from the Land of Wonders (Tire na nIngnadh dunno re endings, p. 170/§28) since it says he rules this and Art takes it when he kills Morgan. So hardly a fairy lover!!

Beta, Simone, 'Exercices amusants pour entraîner l’esprit: les énigmes byzantines en Italie (xiiie-xve siècles)', Cahiers d'études italiennes, 21 (2015), 149-67 https://doi.org/10.4000/cei.2724

Bethurum, Dorothy (ed.), The Homilies of Wulfstan (Oxford: Oxford University Press, 1957)

Bezhanova, Olga. Literature of Crisis: Spain's Engagement with Liquid Capital (London: Bucknell University Press, 2017). 978-1-61148-837-1

Bibire, Paul, 'From Riddarasaga to Lygisaga: The Norse Response to Romance', in Les Sagas de Chevaliers (Riddarasögur): Actes de la Ve Conférence Internationale sur les Sagas Présentés par Régis Boyer (Toulon. Juillet 1982), ed. by Régis Boyer, Serie Civilisations, 10 (Toulon: Presses de l’Université Paris-Sorbonne, 1985), pp. 55-74. 'Strikingly popular as an elaboration of the Bridal Quest is the motif of the Unkind Beloved, where the young lady (usually a Maiden Queen) rejects her suitors, usually somewhat forcefully, and is only finally tamed, again by force, by the hero himself. This motif is genuinely of courtly origin (daungeur); it is present in, and probably derived from, one of the translated romances, Clari saga. This rather nasty text shows a picturesque but distinctly morbid concern with the humiliations of the heroine once she is tamed. Nitida saga must be seen as an intentional response to this: it uses the same motif-structure, but presents the heroine in as favourable a light as possible. The correspondences of the names (Clarus = Nitida, Lat. "shining"; Eskilvarðr for the disguised hero in both texts) demonstrates the intended and specific relationship between the two texts, but Nitida saga is much the more pleasing work of the two in its grace and lightness of touch. Further developments of the motif are seen in Sigrgarðs saga frœkna, where it is motivated by pleasingly picturesque álög, and at its fullest in Dínus saga drambláta and Sigurðar saga þögla' (67). 'Konráðs saga keisarasonar is motivated by the hero's relationship with an unfaithful companion; Jarlmanns saga ok Hermanns is certainly intended as a specific and intentional response to Konráðs saga, to which its shorter version contains an explicit reference: it deals, of course, with the hero's relationship with a faithful, though unjustly suspected, companion' (68). 'Instead of a syncretic relationship between different texts, there sometimes seems to be a conscious and deliberate establishment of relationships between Secondary Romances on a basis of commentary or even parody. As mentioned above, there are clear, intentional and explicit relationships between Clari saga and Nitida saga, and between Konráðs saga keisarasonar and Jarlmanns saga ok Hermanns. In both cases, the second saga takes the same situation and examines it from an opposed viewpoint, as if to provide a commentary upon the first saga' (70). Not actually explicit though is it Paul!

Bibire, Paul, ‘Freyr and Gerðr: The Story and its Myths’, in Sagnaskemmtun: Studies in Honour of Hermann Pálsson on his 65th Birthday, 28th May 1986, ed. by Rudolf Simek, Jónas Kristjánsson and Hans Bekker-Nielsen (Wien: Böhlaus, 1986), pp. 19–40. ‘It is striking how many motifs are used in Skírnismál which are associated not with the Vanir but with Óðinn: Hlíðskjálf (only in the prose), rune-magic, Draupnir, and indirectly perhaps also Suttungr’s supernatural mead of poetic wisdom’; collaspse of demarcation of motifs maybe showing lateness (34).

Bibire, Paul, ‘Sægde se þe cuþe: J. R. R. Tolkien as Anglo-Saxonist’, Scholarship & Fantasy: Proceedings of ‘The Tolkien Phenomenon’, Turku May 1992, ed. by K. J. Battarbee, Anglicana Turkuensia, 12 (Turku: University of Turku, 1993), pp. 111–31

Bibire, Paul, ‘By Stock or by Stone: Recurrent Imagery and Narrative Pattern in The Hobbit’, Scholarship & Fantasy: Proceedings of ‘The Tolkien Phenomenon’, Turku May 1992, ed. by K. J. Battarbee, Anglicana Turkuensia, 12 (Turku: University of Turku, 1993), pp. 203–15

*Biddick, K., ‘Field Edge, Forest Edge: Early Medieval Social Change and Resource Allocation’, in Archaeological Approaches to Medieval Europe, ed. by K. Biddick (Kalamazoo, Mich.: XXXX, 1984), pp. 105–18.

Bierbaumer, Peter, Der botanische Wortschatz des Altenglischen, 3 vols, Grazer Beiträge zur Englischen Philologie, 1–3 (Bern: Lang, 1975–79). Bierbaumer [NW4 768.c.97.98–100] I, 13f, II 7, III, 15 re Consolida Media.

i (re leechbook) 9–10: ÆLFÞONE: f. n-St.

Nsg. ælfþone: 24/35; 98/34; 103/24; 107/31; 108/29;

Gsg. ælfþonan: 106/12

Asg. ælfþonan: 82/20; 105/21f; 106/10; 106/13;

SOLANUM DULCAMARA L., BITTERSÜSS, ne. DOGWOOD, SWEET BITTER [SIC].

Diese Deutung wird durch die Etymologie des Pfln. nahegelegt. Die von C.(III, 311) und BT (s.v.)1) angegebene Bed. Circaea Lutetiana L. ist durch die Bed. des Grundworts -þone (=‘Ranke’) auszuschließen, wie die Betrachtung von C[ockayne]. lutetiana zeigt (vgl. Hegi, V,877). Zudem steht C. lutetiana außerhalb der germanischen Tradition, und dessen Namen wie Hexenkraut, ne. enchanter’s nightshade sind wohl durch den lat. Namen entstanden.

ETYM.: P. I, 30: ‘albho- “weiß”---lat. albus “weiß”…ahd albiz, elbiz, …[etc.] (urspr. wohl [10] “weißliche Nebelgestalten” ’. Zahlreiche ae. Krankheitsnamen stehen mit den Elfen in Zusammenhang…

-þone stellt P. (I,1065f) zur Wz. idg. +ten- ‘dehnen, ziehen, spannen’; vgl. lat. tendó[macr], -ere ‘spannen, ausdehnen’, got. uf-þanjan ‘sich ausdehnen, sich ausstrecken’, ae. þenian, þennan ‘strecken, spannen’, ahd., mhd. donên ‘sich ausdehnen’, mhd. done, don ‘Spannung’, ahd. dona, as. thona ‘Zweig, Ranke’. [cf. Kluge, F., Etymologisches Wörterbuch des deutschen Sprache, s.v. dohne] Ae. ælfþone heißt also ‘Albranke’ und ist damit gleichbedeutend mit nhd. Alfranken, Alpranken, nl. alfranken, die alle S. dulcamara bezeichnen. Das Bestimmungswort ælf- bezieht sich auf die Verwendung gegen elfische Krankheiten. Vgl. Tschirch (I,455): ‘Solche Qualmkräuter, welche vor allem die elbischen, stechenden und schmerzbereitenden Dämonen vertreiben sollten, waren…Cannabis…Bilsenkraut…Atropa Beladonna…und das uralte Nachtschaden- und Schadenkraut (Solanum).’ Vgl. dazu vor allem das 106/12ff beschriebene ‘Qualmrezept’ gegen Elfenkrankheit (ælfádl [macr]), in dem ælfþone Hauptbestandteil ist. Das Grundwort -þone bezieht sich auf die windenden Stengel der Pflanze (vgl. Hegi, V,2589).

Goes for Solanum Dulcamara then.

Dolhrúne[macr] 48; goes for Parietaria Officinalis/Pellitory of the Wall; etym ‘Wörtl. “Wundhexe” ’ (48).

None in vol 2 (other medical texts) or 3 (glosses). Lists Solanum Dulcamara nowhere else in his indices of Latin plant names in the vols (i, 159–62; ii, 152–55; iii, 326–28).

ii 125–26: WÉDEBERGE: f. n-St.

HA CXL: Asg. þe me elleborum album 7 oþrum naman tunsincg wyrt nemneþ 7 eac sume men wedeberge hataþ: 258/23;

VERATRUM ALBUM L. (s. tunsincgwyrt)

Der Pfln. wédeberge kann sonst wohl auch andere Giftplanzen wie Helleborus niger L. oder Daphne Mezereum L. bezeichnen. Vgl. Lb. s.v. ceasteræsc, DP 148 (Elleborus vedeberige uel thung), Laud 777 (Helliborum .i. yediberige) und Erhardt-Seebold, S.169. [126]

ETYM.: Vgl. Erhardt-Seebold (S.169; mit Bezug auf die Pfl. Daphne Mezereum): ‘The term wédeberge (=madberry), in its first part, undoubtedly refers to mental disorders which had been associated with the name hellebore since antiquity, while the second part clearly points to a berry-bearing plant.’ (125–26).

iii 250: WÉDEBERGE (poedibergæ, vedeberige, ~, woedeberge, woidiberge, yediberige)

ELEBORUS þung, woedeberge: Cp 755(E 120); ELIFORUS ~ [ve]l ceasteræsc: ClSt E St 243(WW 379,20); D 11, f.5v,col.1; ELLEBORUS poedibergæ: Erf 388; vedeberige UEL thung: Dur 148; ~: D 11,f.4v,col.1; ~, þung: ClSt E 25(WW 391,40); HELLEBORUS woidiberge: Cp 1039(h 86); HELLIBORUM yediberige: Laud 777; Bed.: VERATRUM ALBUM L. (s. tunsingwyrt)

Cf. BW 2,s.v.~.

Bierbaumer, Peter, ‘Research into Old English Glosses: A Critical Survey’, in Problems of Old English Lexicography, ed. by Alfred Bammesberger, Eichstätter Beiträge, 15 (Regensburg, 1985), pp. 65-77. Not very useful, mainly moaning.

Biggam, C. P., ‘Sociolinguistic Aspects of OE Colour Lexemes’, Anglo-Saxon England, 24 (1995), 51–65. Nothing really profound for me, just citeworthy re socioling. and lexicon

Biggam, C. P., Blue in Old English, Costerus New Series, 110 (Amsterdam, 1997).

*Biggam, C. P., Grey in Old English: An Interdisciplinary Semantic Study (London, 1998).

Biggam, C. P., ed. 2003. From Earth to Art: The Many Aspects of the Plant-world in Anglo-Saxon England: Proceedings of the થrst ASPNS symposium, University of Glasgow, 5-7 April 2000. Costerus New Series, 148. Amsterdam and New York: Rodopi.

Biggs, Frederick M., ‘Beowulf and some Fictions of the Geatish Succession’, Anglo-Saxon England, 32 (2003), 55–77. Beowulf is fictional and the audience kind of knows it, so it’s not exactly his fault the Scylding dynasty burns itself out. But within the poem he kind of is and is not responsible. Lack of a son key, but poem not detailed enough for us to say whether it’s his fault (deliberate ambiguity I think Biggs implies). Ambiguous about who turned the slave away leading to theft of cup. Good reasons to think it’s not Beowulf, but B argues that ‘Although he never provides irrefutable evidence, he encourages the audience to consider the possibility that Beowulf is the lord who drove the thief from his court in the first place, thus implicating him in the start of the events that leaad to his death’ (61–, at 62). On the whole the thief stuff seems rather unconvincing though.

Biggam, C. P., ‘Ualdenegi and the Concept of Strange Eyes’, in Lexis and Texts in Early English: Studies Presented to Jane Roberts, ed. by Christian Kay and Louise M. Sylvester, Costerus New Series, 133 (Amsterdam, 2001), pp. 31–43.

Bijleveld, Nikolaj, 'The Nationalization of Christianity: Theology and Nationalism in Nineteenth-Century Denmark', TijdSchrift voor Skandinavistiek, 31 (2010), 77-97, accessible from http://dpc.uba.uva.nl/cgi/t/text/get-pdf?idno=m3102a04;c=tvs

*Peter Biller and Joseph Ziegler (eds), Religion and Medicine in the Middle Ages, Woodbridge: York Medieval Press, 2001. Pp. xvi 253. £50.00. ISBN 1-903153-07-7. Possibly useful re morality and health markku jari project. That said, Faith Wallis Review: Religion and Medicine in the Middle Ages Soc Hist Med, Apr 2003; 16: 135 - 137 says that there's hardly any early medieval stuff, so part of the point may be that it's evidence for how little work's been done here ('Its lacunae, particularly ‘monastic medicine’, also proclaim how far we still have to go', 137).

**Billington, Sandra and Miranda Green (eds), The Concept of the Goddess (London, 1996).

Binchy, D. A., ‘Sick-Maintenance in Irish Law’, Ériu, 12 (1938), 78–134. Passage re Othrus, MS information dead confusing, but transcript seems to be from National Library of Ireland, Phillipps No. 1097, not sure of folio no. Ni dingabur re ndae nomaide1 nach inga[i]2 no nach inuithir3 do nach findtar4 a beo nach [a] marb; ar as muga ma folo neach tro[i]g di araile (82). Where superscript nos are refs to glosses. Gloss 2 is ‘.i. doberar ar inn gai nach uais fo chetoir’; Gloss 3: ‘.i. nach inti(?) … uais (?) a ninde uithir co clochaib no co slibraib’ (82). His transs. are: ‘Not removed before the ninth day1 is any person transfixed by a spear2 or any invalid3 of whom it is not known4 whether he will live or die. For it is wasted [labour] if any one maintain a doomed person for another.5’; 2: ‘who is brought on the end of a noble spear immediately’ (with some note about nach—too many of them apparently, but I don’t quite see how his note fits the text); 3: ‘nor he … in the depth of sickness with stones or sticks’ (82).

Bintley, Michael D. J., 'Sacred Trees in Anglo-Saxon Spiritual History', in Trees and Timber in the Anglo-Saxon World: Medieval History and Archaeology, ed. by Michael D. J. Bintley and Michael G. Shapland (Oxford: Oxford University Press, 2013), pp. 211-27.

Bintley, Michael D. J., 'Plant Life in the Poetic Edda', in Sensory Perception in the Medieval West, ed. by Simon C. Thomson and Michael D. J. Bintley, Utrecht Studies in Medieval Literacy, 34 (Turnhout: Brepols, 2016), pp. 227-44.

Birch, Thomas, 'Living on the Edge: Making and Moving Iron from the ‘Outside’ in Anglo-Saxon England', Landscape History 32 (2011), 5-23, DOI:10.1080/01433768.2011.10594648

Birch, Walter de Gray (ed.), Cartularium Saxonicum: A Collection of Charters Relating to Anglo-Saxon History, 3 vols (London: Whiting; Clark, 1885–93)

Birch, Walter de Gray, Index Saxonicus: An Index to All the Names in ‘Cartularium Saxonicum: A Collection of Charters Relating to Anglo-Saxon History’ (London: Phillimore, 1899)

Birgir Hermannsson, `Hjartastaðurinn: Þingvellir og íslensk þjóðernishyggja', Bifröst Journal of Social Science/Tímarit um félagsvísindi, 5 (2011), 21—45. http://bjss.bifrost.is/index.php/bjss/article/view/48, http://skemman.is/handle/1946/13780

Birhan, H., ‘Popular and Elite Culture Interlacing in the Middle Ages’, History of European Ideas, 10 (1989), 1–11. Despite promising title didn’t seem to have much to offer. Not really citeworthy.

Birnesser, Heinz, Peter Klein and Michael Weiser, ‘Treating Osteoarthritis of the Knee: A Modern Homeopathic Medication Works as well as COX 2 Inhibitors’, Der Allgemeinarzt, 25 (2003), 261–64; accessed from <http://heel.ca/pdf/studies/Zeel%20comp%20vs%20Cox%202.pdf> 4–12–2005

Bischoff, Bernhard, Mildred Budny, Geoffrey Harlow, M. B. Parkes and J. D. Pheifer (eds), The Épinal, Erfurt, Werden, and Corpus Glossaries: Épinal Bibliothèque Municipale 72 (2), Erfurt Wissenschaftliche Bibliothek Amplonianus 2o 42, Düsseldorf Universitätsbibliothek Fragm. K 19: Z 9/1, Munich Bayerische Staatsbibliothek Cgm. 187 III (e.4), Cambridge Corpus Christi College 144, Early English Manuscripts in Facsimile, 22 (Copenhagen, 1988).

Bischoff, Bernhard and M. B. Parkes, ‘Palaeographical Commentary’, in Bischoff-Budny-Harlow-Parkes-Pheifer 1988, pp. 13–26. épinal 13–17, Erfurt 17–22; \coropus 22–25. NB this serves as refs for dating. Corpus 2nd quarter of C9, includes ling ev.

Bischoff, Bernhard and Michael Lapidge, Biblical Commentaries from the Canterbury School of Theodore and Hadrian, Cambridge Studies in Anglo-Saxon England, 10 (Cambridge: Cambridge University Press, 1994)

Biskupa sögur, 2 vols (Copenhagen, 1858–78). No ed.given. Find out from elsewhere?

*Bitel, Lisa M., Land of Women: Tales of Sex and Gender from Early Ireland (Ithaca and London, 1996) [soc H95.I65 BIT]

Bitterli, Dieter, Say what I am Called: The Old English Riddles of the Exeter Book and the Anglo-Latin Riddle Tradition, Toronto Anglo-Saxon Series, 2 (Toronto: University of Toronto Press, 2009)

Bjarni Aðalbjarnarson (ed.), Snorri Sturluson: Heimskringla, Íslenzk fornrit, 26–28, 3 vols (Reyjkavík: 1941–51).

Bjarni Bjarnason, Mannorð ([Akranes]: Uppheimar, 2011) [trans. by David McDuff as The Reputation (Gainsborough: Red Hand Books, 2017)]. Mannorð 'Helgina fyrir gæsluvarðhaldið og skýrslutökuna setti hann bjórkippu í plastpoka og hlakkaði til að hitta gamla starfsfélaga í heimapartíi. Hann hafði ekki verið á landinu frá hruni og fannst stemningin óþekkjanleg. Menn sögðu [7] að játningagreinin sýndi einungis að hann hugsaði enn eins og hann væri svo mikill bógur að hann væri á pari við þjóðina sem hann talaði til líkt og fyrrverandi eiginkonu í biturri ástarsorg. Brátt urðu gestirnir slompaðir og skiptust á að hæðast að skriftamálunum, eins og einhver kallaði greinina. Náungi með græn sólgleraugu á nefinu og Þórshamar í keðju um hálsinn sagði að almælt væri að skipta mætti íslenskum viðskiptamönnum í tvo hópa; þá sem Starkaður Leví hafði þegar rekið rýtinginn í bakið á, og þá sem hann ætti eftir að reka rýtinginn í bakið á. Fyrir þessu skáluðu menn.' (6-7). 'Annars eru draumarnir hans vettvangur [...] Á hverri nóttu [82] dreymdi hann að hann yfirgæfi líkamann og flygi og skoðaði heiminn. Þetta breyttist eftir hrunið. Hann man enga drauma lengur og það virðist hafa skapað óskilgreinda þrá innra með honum. Snerting hans við veruleikann var í gegnum hugmyndaheima. En þegar hann missti trú á hugsangetu íslensks samfélags missti hann sína litlu trú á veruleikann. Missti trú að hann væri að tala við nokkurn vitiborinn mann með verkum sínum' (81-82). 'Hér áður fyrr byrjaði ég alltaf á að láta aðstoðarmenn mína tilkynna íslenska sendiráðinu að ég væri á ferðinni og var þá sjálfkrafa kominn í kokteilboðin sem stjórna heiminum. Tilfinningin þar var sú að við værum úrval tilverunnar og stjórnuðum framtíðinni út frá gamansögum hver annars, framtíðin kom til almúgans í gegnum hlátur okkar sem klingdi eins og gullpeningar sem falla ofan í fjársjóðskistu. Já, þetta var hinn gyllti úrvalshláturkór heimsins sem kokteilsglösin léku undir þegar brosfólkið skálaði í nutímatónlistarlegum takti' (153).

Bjarni Guðnason, ‘The Icelandic Sources of Saxo Grammaticus’, in Saxo Grammaticus: A Medieval Author between Norse and Latin Culture, ed. by Karsten Friis-Jensen, Danish Medieval History & Saxo Grammaticus, 2 (Copenhagen: Museum Tusculanum, 1981), pp. 79–93.

Bjarni Guðnason (ed.), Danakonunga sọgur: Skjọldunga saga, Knýtlinga saga, Ágrip af sọgu Danakonunga, Íslenzk fornrit, 35 (Reykjavík: puHið íslenzka fornritafélag, 1982).

Bjarni Harðarson, Sigurðar saga fóts: Íslensk riddarasaga (Selfoss: Sæmundur, 2010).

Bjarni Harðarson, Sigurðar saga fóts: Íslensk riddarasaga (Selfoss: Sæmundur, 2010). For Jamil's Hamas membership cf. 189. Siggi Stál: 'Já, og veistu hverjir voru þeir fótstóru í þessu landi til forna? ... Það voru þrælarnir sem voru fótstórir af öllu mýralabbinu og þeir voru líka einu heiðarlegu mennirnir sem hingað komu. [57] Hitt voru bara þrjótar og illmenni, bölvaðir fantar upp til hópa sem stálu öllu frá heiðarlegu fólki og eru enn að stela, já enn að stela. Stela laxveiðiám og eru í hermanginu' (56-57). Correspondingly the ill-fated encounter with Addi feiti, characterised as a 'nútíma þjóðsagnapersóna' not only takes place in the cellar of the youth centre/concert venue of Njálsbúð, but the text takes the opportunity to emphasise (in the words of Sigurður fótur) that it's in 'einhverjum Njáluslóðum' (66) 'Sá eini sem var ekki snortinn af þessari ræðu og leit á klukkuna var Sigurður F. Og samt lyftist hann örlítið í sætinu við að heyra sig kallaðan Frits. Hvunndags var eins og hann væri ekki nógu merkilegur til að eiga svo mikið nafn og yrði að dragnast með gamla uppnefnið þegar fótstærð hans var sett í samhengi við þennan einmana staf aftan við nafnið' (88)--tension of identity in name again. Stella compares Iceland with Arabian peninsula for some reason: 'Íslenskt kapítal var dautt. Það lá ósnertanlegt inni hjá pabbadrengjum gamla auðvaldsins og í dag væri enda leiðin til ávöxtunar í [89] Sambærilegt afturhald væri vandfundið nema á Arabíuskaganum enda margt líkt með sjeiknum þar og Viðeyjarættunum hér heima' (88-89). In talking about taking on the octopus: 'Þannig mætti oft og einatt breyta klunnalegum risa í ... í ... í, sagði ljóskan og rak í vörðurnar í líkingamálinu en hélt svo áfram: Í stórveldi eins og það sem Davíð konungur byggði upp eftir að hafa fellt Golíat' (89). Cf. Samson ehf. Saga-style: 'Þaðan eru engar sögur' as the laconic end of a ch (wrapping up SF's time in Orlando), 70. cf. 80. söguhetju vorri: archaism(?) p.127. 'Sá eini sem var ekki snortinn af þessari ræðu og leit á klukkuna var Sigurður F. Og samt lyftist hann örlítið í sætinu við að heyra sig kallaðan Frits. Hvunndags var eins og hann væri ekki nógu merkilegur til að eiga svo mikið nafn og yrði að dragnast með gamla uppnefnið þegar fótstærð hans var sett í samhengi við þennan einmana staf aftan við nafnið' (88)--tension of identity in name again. p. 91: Karlinn er trúður og hefði aldrei getað átt þennan strák. Þú veist að mamma hans átti hann með kana og neitaði að feðra krógann? -- Þú lýgur! -- Nei, allt í sögu þessa strǽks og uppruna er eins og lygasaga. Hann er ættgöfugastur okkar allra, skyldur mestu stórmennum landsins og samt kominn af fávitum, indíánum og kanamellu. * * * wanting quiet life: 97 (hvunndagur skuldakapitalisma). Whereas Björgólfur Thor can be read as wanting revenge, etc. (and the novel does nod to this: 165), Sigurður F. goes into the whole thing with a fatalistic sinking feeling and a lack of belief (cf. 102). Scepticism about capitalism elevated to a level of traditional national character by comparison with scepticism about the Bible, in a way reminiscent of Atómstöðin (101). 112 lénskerfi (feudal system) coming loose. implicit critique of existing system as feudal. 138 how SF has given up hope of an innihaldsríkt life, but with what also looks like maybe an allusion to Gunnar and Hallgerður. Ref to sagas in the Dalir and Íslendingasaga. Not sure what it's doing. 160. Jamil's Palestinian haggling skills, in connection with which we get: 'Hina íslensku ríkiskapítalista virtist á slíkum dögum ekki skorta fé frekar en arabíska soldána og afríska ráðherrasyni' (177). 201 quotable passage about Sigurður being a thrall to politeness; 202 berserker metaphor. 205 India 'Ég var nýlega á fundi með forseta Indlands ... Í hans landi búa margir og þeir þar hafa lyft grettistaki í baráttu við hin gömlu heimsveldi. En á fundi okkar undraðist forseti þessi og dáðist raunar að því að við svo fáir gætum unnið slík hervirki, jafnvel slegið eign á gamla gimsteina heimsveldanna. En ég svaraði forsetanum með setningu sem kona mím skaut að mér fyrir fundinn og er svona: // --- You ain't seen nothing yet. He, he.' (205); 208 Morocco (and mosques). Part of what's going on here is surely the implicit recognition that Iceland's a post-colonial state just like these others, revealed through the abjection of (at least) India as being comparable to Iceland. 226: 'Í þrjátíu ár hafði hún stjórnað landinu og einmitt farist eins og Njáli forðum, allt orkaði tvímælis [gave rise to doubt] þá gert var. Öll hennar vark urðu til að ýta undir allt aðra hluti en hún vildi'. 230 character compared (unfavourably) with Snorri Sturluson: Snorri becomes a touchstone for solidity, albeit of a rather nasty kind in this context. 214 Frú Hulda's idiot friend Brynhildur getting rid of all her old stuff live live in a new place: old stuff includes Íslendingasögur, implying they're not something to be abandoned. 235-36 lots of national identity stuff: Danes, Greenlanders, Russians, all mixed in. 243: Sigurður fótur var óafvitandi kominn í Áradal þann sem leitað hafði að Jón forfaðir hans í Höfða. Líkt og segir í sögum af þeim sælureit voru þrjú hlið á dalnum og öll kirfilega varin. Um þau fóru engir byssumenn hverra erinda sem þeir hugðust ganga. 249: Sigurður fótur hafði ekki verið nema þrjú ár í dal þessum þegar hann var bæði altalandi og skrifandi á dari, máli heimamanna. Iðjuleysi háði honum ekki. Hér kom sér vel að hann mundi lítillega handbragð það sem Siggi stál hafði kennt honum í fornlegri smiðju í Beggjakoti. 251: --- Næst á eftir henni mömmu ykkar er þessi byssusmiði það besta sem fyrir mig hefur borið. Þegar ég byrjaði hér að smíða, plóga fyrst og svo byssur, fann ég loks það frelsi sem ég átti í smiðjunni hjá afa mínum. Hitt allt var martröð þar sem ég gerði aldrei neitt, nema skemmta skrattanum. Hér er ég þó að smíða áþreifanleg verðmæti, guðsgjafir. [252] --- Til þess að drepa fólk, sagði sá yngri og fýldari. Það er nú varla gaman að vera skotinn með svona verkfæri? // --- Hmmm. Það deyr enginn nema einu sinni og þegar að því kemur eru byssurnar mínar ekki það versta. Það eina sem skiptir er að gera vel það sem manni er falið er gera. Við ráðum svo engu um það hvað um þau verk verður og hvert þau leiða veröldina. Sjálfum finst mér jafnan eins og að það sem ég vildi að yrði best og til mestra heilla hafi orðið mér öllum til mestrar bolvunar. Eins og þegar ég reyndi að ala ykkur upp, þæð er skelfing að sjá ykkur í dag, he, he. NB Laxness emphasises the distinction between small-time (illegal) and big-time (legal) criminals, whereas Bjarni Harðarson tries to convey a similar concept by making his bankers ex-small-time criminals. A less effective technique I think. Icelandicises setting: Sigurður doesn't spend significant time outside Iceland; Bjarnhéðinn's wife doesn't have an American ex-husband.

Bjarni Harðarson, Mörður (Selfoss: Sæmundur, 2014).

Bjarni Vilhjálmsson (ed.), ''Riddarasögur'', 6 vols (Reykjavík: Íslendingasagnaútgáfan, 1949–1951)

*Bjork, R. E. and A. Obermeier, ‘Date, Provenance, Author, Audiences’, in A Beowulf Handbook, ed. by R. E. Bjork and J. D. Niles (Lincoln: XXXX, 1997), pp. 13–34

Björkman, E., 'Die Pflanzennamen der althochdeutschen Glossen', Zeitschrift für deutsche Wortforschung 2 (1901), 202-33; 3 (1902), 263-307; 6 (1904-5), 174-98 metsatalo.XXXXX

ii 263: ‘alada ‘elleborus genus herbe que francice alada dicitur’, alada ‘elleborus’ Aldhelmi ænigmata 260, 20: ... (= II 1028, 1043)’

ii 268: ‘germarrun vel hemerun ‘elleboros’ II 68836, g,emer ‘elleborum’ III 5012, germâra ‘elleboron, ueratrum, hemera’ III 29915, germaren ‘elleborum’ III 51950, germerra ‘elleboros’ IV 34967. Die botanische Bedeutung war wohl hauptsächlich Veratrum album L., die weiße Rieswurz’ with some refs (268).

ii 269 hemera entry (photographed), shows hemera as a popular gloss for elleborus and gentiniana, and once for cicutas.

ii 274 re ringele has interesting example of intubus misread as incubus; also ii 276 slezo ‘incubus’, which as he says ain’t no plant-name.

ii 276 scer(i)linc and variants as main cicuta gloss

ii 279 ‘wotich ‘cicuta’ III 31435, wotich ‘cicuta vel potius herba venerata’ III 32442, wotich ‘ciconia’ III 48712, wotich ‘cicuta’ III 57559. Botanische Bedeutung Cicuta virosa L.’

ii 290 heiligen cristwrtz ‘elleborus niger’ III 556.38;

ii 294: ‘lunchwrz, lunchwurz III 40311 (Gl. Hildegardis) ist mit lungvurtz, lunckwurcz in der Physica der heil. Hildegard identisch und bezeichnet das Lungenkraut, Pulmonia offfcinalis [sic] L. ... Vgl. ae. lungenwyrt. Das Wort ist eine Übersetzung von lat. pulmonaria (Sin. Barth).’

ii 294 marsithila ‘elleborus’ II 703.33. ‘Ich vermute, daß die Glosse aus marthistil verderbt ist’.

ii 296 nieswrz lots of elleborus glosses: photographed

ii 298 sitteruvrz a popular one for elleborus too: photographed

ii 303 ‘wiznizworz ‘ellebora alba’ III 5411.

307: ‘Zu S. 231: widsewispele ‘cicuta’ III 35843, wodevvspele ‘de cicute’ III 59327, wedewesle ‘cicute’ III 59631: ae. wōdewistle Hoops, Altengl. Pflanzennamen S 50f.

Bjarni Guðnason, Jakob Benediktsson and Sverrir Tómasson, `Um formála íslenskra sagnaritara: Andmælaræður Bjarna Guðnasonar og Jakobs Benediktssonar við doktorsvörn Sverris Tómassonar 2. júlí 1988', Gripla, 8 (1993), 135--86. In Bjarni's part, discussing why Laurentius saga is funny, he quotes the fagnaðarlaus joke and says 'Þess má geta, að Fritzner skýrir orðið fagnaðarlaus með `blottet for alt hvad der er godt eller duer;, en merkingin mun vera hér önnur: 'sá sem gengur ekki inn í fögnuð himnaríkis og nýtur miskunnar guðs', þ.e. fordæmdur. Kappinn Goliath var sagður fagnaðarlaus. Af þessu má skilja, hvers vegna heilsan Jóns Flæmingja er eigi fögur. Annast þarfnast ekki skýringa í þessari frásögu' (149). 'One might add that Fritzner glosses the word fagnaðarlaus with ‘devoid of all that is good or XXXXX’, but the meaning here must be otherwise: ‘one who does not walk in the joy [fögnuð] of the heavenly kingdom, enjoying the mercy of God’, i.e. damned ... Thus we can see how the greeting of Jón flæmingi is not attractive. Otherwise, however, no explanation is needed of this narrative.'

Bjorgolfsson, Thor and Andrew Cave, Billions to Bust—And Back: How I Made, Lost and Rebuilt a Fortune, and What I Learned on the Way (London: Profile, 2014).

Björn K. Tórólfsson and Guðni Jónsson (eds), Vestfirðinga sǫgur: Gísla saga Súrssonar, Fóstbrœðra saga, Þáttr Tormóðar, Hávarðar saga Ísfirðings, Auðunar þáttr Vestfirzka, Torvarðar þáttr Krákunefs, Íslenzk fornrit, 6 (Reykjavík : Hið íslenzka fornritafélag, 1943)

Björn Þór Sigbjörnsson, Bergsteinn Sigurðsson, and others, ''Ísland í aldanna rás, 2001-2010: Saga lands og þjóðar ár frá ári'' (Reykjavík: JPV, 2012)

Björn Þór Vilhjálmsson, `Þjóðarbrot. Eiríkur Örn Norðdahl: Gæska. Mál og menning, Reykjavík, 2009', Tímarit Máls og menningar, 71.1 (February 2010), 81--98.

Björner, Erik Julius, Nordiska kämpa dater: I en sagoflock samlade om forna kongar och hjältar. Volumen historicum, continens variorum in orbe hyperboreo antiquo regum, heroum et pugilum res praeclare et mirabiliter gestas. Accessit praeter conspectum genealogicum Suethicorum regum et reginarum accuratissimum etiam praefatio &c. (Stockholm: Typis Joh. L. Horrn, 1737). Location: UL: Order in Rare Books Room (Not borrowable) Classmark: S752.a.73.1
http://books.google.com/books?id=dwtMGwAACAAJ
title page:
Nordiska kämpa dater: I en sagoflock samlade om forna kongar och hjältar. För hwilken / förutan et ständigt ättartahl På alla befintliga Swenska Kongar och Drottningar / Äfwen Et företal finnes / Angående orsaken til detta wärk, Göta språkets förmån, gamla sakars nögje, Sagors trowärdighet och de här trycktas tidatahl, jämte förtekning på dem, som filförende warit tryckte &c. Volumen historicum, continens variorum in orbe hyperboreo antiquo regum, heroum et pugilum res præclare & mirabiliter gestas. Accessit præter conspectum genealogicum Svethicorum regum & reginarum accuratissimum, etiam præfatio De Caussis editi hujus Opetis, Linguæ Gothicæ prærogativa, rerum Antiquarum jucunditate, Historiarum Hyperb. fide, earumque heic editarum Chronotaxi; Addito etiam ante evulgatarum Catalago &c. (Stockholmiæ, Typis Joh. L. Horrn. Reg. Archivi Typogr. Anno 1737.) Obviously the many different typefaces aren't represented by that, and I only marked capitals when they were in among l.c. so probably best or normalise the whole thing to prose capitalisation when citing.

Den Stormägtigste Förste och Herre, FRIDRIK Den Första, Sweriges Götes och Wändes Konung &c. &c. &c. Regerande Landt-Grefwe til HXXXXXessen, Förste til hirchfeldt / Grefwe til CXXXXXaßen-Ellnbogen, Diets, XXXXXiegenhaijn, Ridda och Schaumburg. &c. &c. &c. Min AXXXXXlranådigte Konung. [page break] Stormägtigste, Alranådigste Konung Och HERRE! Just, när denna tid, et hisligtXXXXX kämpagny och wapnabrak, å de orter förspörjes, där wåra forna Göta-Fäder, med stållta Græker och Romare, haft deras mästa tummelplaß, då frambringer och et färdeles öde, utur ålderdomens tjocka mörker, för Eders Kongl. Way:tXXXXX. en tämmelig Flock af dylika Götar och Rordländningar, alla härli goda Kongar, Hjältar och Dandemänn. Hwilka hema, i unga åhren, med idrottar eller Ridderliga öfningar upfödde, bland likar och fosterbröder upmuntrade, sedermera med hurtigt mannamod och dråpliga krafter, endels, både i det willa brusande haf, medelswiking eller siöhernard, som och i utländiska marker och fällt, för Borgar och [next page] Fästen i Asa och MoraXXXXX land eller Blålandm , i Græka och Roma land, i Tysk- och Walland, under dundrande häraljud och ludragång, hafwa framfört sina segrande Wapen, ståtliga Baner, bitande Swärd, Fasta Skjöldar, gläntsande Hjälmer, starka Harnåsk, spitsiga Gläfwar och Pilar, samt knallande Walslungor. Då dem wäl ofta mött många Digra Busar, Blåmänn, Gettar, Troll, Drakar och Berserkar, det är, resliga, bistra, raswilla, lustspringande och blodgiriga Kämpar, ja, ibland, Dwergar och Hamlöpare, eller kånstiga, snälla och wiga småmänn, jämte annat både fasligt och pußlu-stigt folkslag; Doch har wåra modiga hjältars ädle, dygd och manndom, så mycket uträttat, at de, såsom ouwikeliga Banemänn, hafwa dem alla, härt och twärt nedersablat, til wallen lagt, i grund fördärfwat och til Oden hänskickat. Endels hafwa de och, efter slik utstånden örlog och mannarön, satt sig i stillhet och frid som lambet blid, skipat lag och rättwisa, ridit sin Äreksgata, syßlat om sina Riken, Fylken, Hundari och Härader, genom Jarlar, Hersar och Lagmänn, Allmogen wärnat, landtwärnsmänn tilsatt, hällit Möten wid landamären, hembudit hwarannan til Julahelgd och Gästabod, där giljat och giftats, swängt sina dyrbara Bragar-Bägare och Hjälta-Horn, druckit mjöd och must, Thors, Odens, Frejrs, Göijas och Friggas minnen, giort dyra löften til nya och gagneliga Daters uträttande, i synnerhet å wißa tider, höst, winter och wåhr, å Disa och Alsherjar Thingen, offrat til berörde sina Gudar och Gudinnor, för lyckligit åhr, Frid och Krig, ägta kärlek och samhälle, sungit och förtält, med ordfagra kwäden, sina tappra bedrifter, til hwilkas förhärligande och anteknande å Kaflar och Balkar, de hafwa förskaffat skickeliga Hird eller Håfmänn och Skallder, låtande jämwäl, då de af lefnad wordo mätta,samt til Walhall eller dödsens rike, bland Einherjare, fara skulle, i Böta eller Runestenar, rista sina kunbara namn, deßlikes undersama Stenstodar upresa, jämte ansenliga kumbla och jorda Högar, sig til äwärdelig åminnelse hos den wettgiriga efterwerlden. [page break, para break] Emedan nu, Eders Kongl. Way:t/XXXXX til alla redeliga och behjärtade undersåtares stora nögje, Själf är en Frägdefull Göta och Swea Ätt-Herre, har äfwen allramäst af de nu regerande kongar, med allmänt låford, biwistat Bardaga, eller Slag och Stridebuller, warit tilstädes, då Borgar och fasta Städer nederbrutos, Förstar och tappra Männ nederflogos,kunnade altså wifeliga urdela, med hwad wett och klokhet alt slikt, som nu om wåra Rordiska Hjältar är berättat, och widare i närmwarande Sagoflock warder anfört, må wara idkat och uträttat, lärande jämwäl, af egen träffelig erfarenhet, bäst kunna betyga, at et owist krig, där hiältar stupa, fast sämre är än magerfrid. [para break] Dy torde också Eders Kongl. Way:t/XXXXX ej allenast wid någon ledig stund, ju efter gamal konga sed, låta detta wärk Sig föreläsas, af någon hugprydig Håfmann eller och Småswenn, utan jämwäl mig, med Sin allranådigaste Ägishjälm, eller Skydds och Hiälpe-Hand, i sinom tid befrämja och hugna. Därföre jag, glader i gott hopp, til min dödstund lefwer, Stormägtigste, Alranådigste Konung, Eders Kongl. Way:tsXXXXX Underdånigaste och troplicktigaste tjenare ERIK JULIUS BJÖRNER. [page break followed by another page with big letters, this time in Latin, saying hello to Björner's various academic mates, it seems, followed by:] CELSISSIMI HEROES, Perillustres MÆCENATES & Generosi PATRONI. // Opus hocce deproperatum, me hercle, magis quam elaboratum, VOBIS, HEROES, MÆCENATES ac PATRONI, jam tandem dedicatum eo consecratumque; ob beneficia quidem haud vulgaria, sed quæ præstita, IPSI, pro Heroica, Prælustri ac Generosa VESTRA consuetudine, censebitis, scio, fere nullas quæ etiam posthac præstituri sitis, si ego, spe, futuri sitibunda, blandulaque conjectura adsequi conarer, næ, vel sic, imprudentis charactere hominis notarer certissime. Et de hoc, profecto, nisi meopte genio, saltem Senecæ effato, monitus, pulcre utpote dicentis: omnia, mihi crede, etiam felicibus, dubia sunt, nihil sibi quisquam de futuro debet promittere. Si placuerit labor meus, erit, de quo mihi gratuler modeste; sin displicuerit, mandato tamen munere me functum, adferet quivis scenæ peractæ peritior, idemque iudex candidior. Rara quidem, observante etiam olim Tacito, temporum est felicitas, ubi quæ sentias, dicere licet, VOBISCUM tamen, HEROES, MÆCENATES & PATRONI, prorus auspicato, Svethicis Camœnis Saturnia reditura tempora, haud vani augurantur, quotquot VESTRAM Sapientiam Prudentiam rerumque agendarum Peritiam venerabundi adgnovere. AstXXXXX, nec has DIVINAS VIRTUTES, unquam sentietis pollutas, si etiam meis Votis, illa subvenire volueritis Ope, quam tot alii diversi studii & fortis Candidati, solicite ambiverunt, læti acceperunt. Ut hoc faciatis, VOS per Apollinis & Musarum sacratissima jura obtestor atque rogo, nullo non tempore permansurus // CELSISSIMORUM, // PERILLUSTRIUM // ac // GENEROSORUM // NOMINUM VESTRORUM // devotissimus // ac // humilimus cultor // ERICUS JULIUS BIOERNER. [page break] Sägne Kwäde // Öfwar // Detta Wärks // Lärda Utgifware. //

När egen kiärlek säts å sido och til rygga.
Och hwar och en wil sig wid sanning endast trygga,
   Samt utan wälde läs, hwad hälst för Sak thet rör,
   Och icke pennan straxt til wedersagu för.
Tå får man ofta lius, ther eljest mörkt kan wara,
Och genom id och flit, alt mer och mer erfara,
   En sanning, som sig dölgt i många hundra åhr,
   Och komer swåra fram, ther afund gärna rår,
Af wåra grannar then, som lärder rätt wil heta,
Och i the gamla Skrin och Skrifter noga leta,
   Han lär så räkna, och med öpna ögon se
   Sin Ätt från Attland ut, och icke ther åt le.
Ru jakar Egenolf / med många skiäl tilhopa,
At Manheim wårt är älst bland länder i Europa, [Europa in roman letters rather than gothic]
   Wår Biörner lär ochså wäl låta sama låt,
   Med sådan grund, som mann få lätt, ej komer åt.
Hwad andra lärda förr, af gamla Sagor wisat,
Sås nu förbi, i ty nog främande dem prisat,
   För thet the letat up, hwad länge legat dolt,
   Och ej för kärna skal, och annan fläder sålt.
Då Eder önskar jag, wår Biörner lärd och kiäcker,
Then Sägnen sannas, som om Biörnen här än räcker,
   Ser manna wett / ther til tolf manna styrka stor,
   Han nog urafel fått, och blixtar som en Thor.

  Upsala den 12. Aug. 1736.            I haft, doch wälment, yrkt af
                                       Olof Rudbeck/ Sonen.
                                       Kongl. Archiater [Archiater in roman] och professor [professor in roman].

____________________________________________________________________________

[there follows two colums, Latin on the left and Swedish on the right, giving the contents list to the end of te page.]

*Black, W. G., Folk Medicine, Folk-Lore Society Publications, 12 (London, 1883), p. 60 note cited by Heather 1977 as source for Grendon 1909, 215, re spiderwiht reading.

*Blackburn, F. A., ‘The Husband’s Message and the Accompanying Riddles of the Exeter Book’, Journal of English and Germanic Philology, 3 (1901), 1-13. 1st suggestion of rune-stave idea acc. to Ericksen 1998 31).

Blain, Jenny, ‘Speaking Shamanistically: Seidr, Academia and Rationality’, DISKUS (2000), <http://www.uni-marburg.de/religionswissenschaft/journal/diskus/blain.html>

Blain, Jenny, Nine Worlds of Seidr-Magic: Ecstasy and Neo-Shamanism in North European Paganism (London: Routledge, 2002)

Blair, John, ‘Anglo-Saxon Pagan Shrines and their Prototypes’, Anglo-Saxon Studies in Archaeology and History, 8 (1995), 1–28 [ARCH qD650 ANG; L474.b.85 West Room/ASNaC]. Little continental evidence for AS ritual structures, but pre-A-S British ev. Bede and Aldhelm clearly think that there were such structures. ‘At the heart of the matter is the assimilation into English ritual practice of enclosures in the form of regular squares, often containing standing posts on which special graves were aligned. A high proportion of these enclosures were superimposed on prehistoric monuments, normally Bronze Age barrows. This association of square enclosures, orthostats and re-adopted sites is a signpost to the sources of the few Anglo-Saxon cult structures known to archaeology’ (3).

*Blair, J., ‘Churches in the Early English Landscape: Social and Cultural Contexts’, in Church Archaeology: Research Directions for the Future, ed. by J. Blair and C. Pyrah, CBA Research Reports, 104 (York, 1996), XXXX

Blair, John, The Church in Anglo-Saxon Society (Oxford: Oxford University Press, 2005). 51–57 on ‘The monumentalization of cult’. Argues (contra Carver) that rise in Xian-style pagan monuments reflects borrowing of ideas rather than conscious competition. 53–54 sees barrow burials in Europe and England c. 600 as new (not chance survivals of old custom) and dramatic articulation of new ideologies (not nec. consciously pagan). Lots of refs to all sides of story. Some interesting stuff on alignments of A-S structures at Yeavering with prehistoric monuments, first on one axis (with theatre thing) and then on another (with halls). 54–56. ‘Yeavering offers perspectives on the interaction between ritual activity and high-status secular residence at the point of conversion. It looks as though the initial Anglian structures were an arena for religious cult and meetings, but not necessarily for the kind of hall-centred royal life that we know from “Beowulf” .’ (56). ‘It seems possible that an emergent kingship, anxious to establish formal centres, commandeered a [57] place of long-standing popular assembly, and that Paulinus carried out his mass-baptisms at Yeavering less because it was a royal residence than because the inhabitants of a wide region met there’ (56–57). Draws parallel with Things 57.

Burials—emphs that the expectation of ‘Xian burial’ gows much slower than Xianity, even as a concept. ‘There is evidence from Ireland and (less clearly) Wales that ancestral graves were thought not merely to mark the boundaries of family lands, but to defend them against encroachers. From seventh-century England a group of rich barrow-burials, set high on frontier [60] zones and sometimes with their feet pointing towards open country, so strongly recall Irish and British descriptions of “sentinel” burials that it seems reasonable to interpret them in the same light’ (59–60, with refs). Causes problems for new kinds of burials of course—which are growing in Frankia and Celtic-speaking regions. Blair concludes ‘These trends, which had barely penetrated the Christian English by c. 650, would affect them deeply over the next century. Like their neighbours, the English needed churches around which they could reorientate family identities, shielding them from King Radbod’s worrying sense of faithlessness to a larger kindred. As English kings and nobles began their great phase of monastic endowment they created family shrines of a new kind, as expressive of worldly status as their parents’ barrows and and [sic] much more able to preserve it in permanent, coherent memory. In such contexts, the new ways of burial would run no risk of disempowerment’ (65). NB duplicated and p. 65!

‘The really momentous change was not the triumph of “Roman” over “Irish”, but the formation of an indigenous ecclesiastical establishment which could stand on its own feet’ (79) re c. 650–850. Kind of goes for the whole book.

Nbs that althugh charters imply that land-grants are pious donations,money may have changed hands; ‘Money may often have changed hands, even though it is only occasionally mentioned. Unlike either charters or conventional hagiography, the foundation-narratives for Minster-in-Sheppey and Minster-in-Thanet celebrate the building of these houses’ fortunes through the wily manoeuvrings [88] of their first abbesses. To conceive a monster as simply “founded” by a king may often do less than justice to his monastic relatives’ (87–88).

100ff. re Bede’s letter to Ecgberht. But argues that the minsters he disses aren’t wholly fraudulent: rather, they have all the trappings but without the intellectual credibility. Rather like the way a late C19 Oxford college would seem to a reformer; ‘The colleges of Georgian Oxford mirrored the social outlook, lifestyle, and material culture of the gentry ... yet in the layout of their buildings, the make-up of their communities, the rhythms of their daily life, and their economic basis they were clearly and substantially different from country houses’ (107). ‘The change being advocated is not that small minsters should be suppressed to make way for episcopal governance; rather, it is that the satellites of a large minster on the one hand, and a collection of autonomous and useless little minsters on the other, should be pulled together into a rational infrasctuc[111]ture for the bishop’s pastoral duties’ (110–11). Close re-readings of sources. Bede wants reform and not (as it seems he gets) dismantling. Leads on to the 747 Clofesho decrees which must either be based on Bede’s letter or reflect the same zeitgeist. Nice comparison with Frankish stuff of Boniface’s which makes Clofesho look milder: ‘It is hard not to be left with a sense that the English canons are confronting more intractable conditions, with embedded rights interposed between minsters and reforming bishops’ (114–15 at 115). Plays down episcopal power c. 650–850, esp. 114–

268–70 re ‘hierarchical centres (i): princely citadels’ and talks a bit about British influence on Bamburgh. 79 re dearth of established royal sites in early period.

386 n.70 ‘ Offchurch (Warw.), first mentioned as Offechirch in 1139, occurs in the hagiography of St Freomund and may have had some folkloric association with King Offa. Pucklechurch (Glos.), Puclancyrcan (ASC ‘D’ s.a. 946 (p. 112); S 553), is problematic because of the implausibility of the persoanl name *Pucela, ‘little goblin’, or alternatively of the description ‘little goblin’s church’. In this case and perhaps others, it is conceivable that -ciric was used figuratively or ironically to describe some inappropriate or natural feature. Cf. the ‘Green Chapel’...’ with refs for the Green Chapel bit (386 n. 70).

473 n. 206 ‘A properly contextualized study of Anglo-Saxon sacred sites would need to take account of multiple regional variations in patterns of settlement, land-use, and territoriality: the present survey cannot be other than superficial. The sensitive account of sacred sites in the Mediterranean and its micro-regions in Horden and Purcell 2000: 403–60 illustrates which might be possible for England’ (473 n. 206).

‘Ælfric deplored divinations and lot-casting ... superstitions connected with propitious and unpropitious days, necromancy and clairvoyance, certain sorts of amulets, and in general the activities of “witches”and “wizards”. To create an all-embracing Christian society it was essential to remove competitors, such as the wise-men and wise-women who may still have been popular in the countryside’ (483 citing Meaney 1984 ‘Ælfric and idolatry’, for the latter point at 135).

NOTES to MS: NB Williams typo p. 51 fn. 193. Œthelwald of Deira c. 650s typo for Æthelwald? Inconsistence re italic or roman in c. Explain re Elveshowe. 164 in MS gives etymology of Bampton as ‘(beām tūn, ‘tūn by the beam’)’, but beam mis-trans, NB misplaced macron; same page main text has tunas ?for tūnas. Check trans. of Isaiah re Bede’s commentary—if dragons trans. dracones then surely ‘snakes’ better? 191 charter of 840 Æthelwulf grants fifteen hides at Halstow ‘(Halgan stoc, ‘holy place’)’ check this, S290. Doesn’t cite Niles re æcerbot text—might want to. 434: n. 226 has ‘’ within ‘’. Re raven carrying Oswald’s arm, ‘No Anglo-Saxon could have missed this tacit reference to the sacred bird of Woden, lord of the dead, who in Germanic myth had hung on an ash-tree’ (434). The associated Davidson quotation in n. 226 strikes me as fanciful. Whew! 441–42 refers to ‘Bald’s Leechbook’, but NB that this is only the first two collections in an MS containing three, and it’s the latter (usually called Leechbook III or somesuch) which contains most of the more juicy material. Bald’s Leechbook itself seems to date from Alfred’s reign—give refs—even though MS is mid-C10. Dates Lacnunga to c. 1050, and I think he’s referring to the MS, but I don’t think there’s any basis for this—refer to Doane 1994. Mentions ‘the chanting of incantations against elf-shot’ so perhaps worth emphasising the problems here.

‘In the north and midlands, some assimilation of British ecclesiastical sites by the English clearly did occur during the seventh century. The fact that Carlisle, Abercorn and Melrose all kept their British name … suggests some element of continuity in the process of transfer [Thomas 1981, 291–94; Stancliffe 1995a, 78–79], but the form that this took, on the spectrum between gentle acculturation and violent displacement, is unknown. The early eighth-century Northumbrian takeover of Whithorn maintained its site and preserved some of its traditions, but overbuiltat least art of the British monastic complex with a layout and buildings of a purely English kind [Hill 1997, 16–18]…’ (24 in the MS). ‘There is, as Clare Stancliffe observes, a contrast between the *eclēs sites between Tweed and Forth, which mostly emerge as the mother churches of big parishes with dependent chapels, and those near Ripon, which tend to be humble churches later: is this because King Oswald and St. Aidan had allowed more continuity of religious personnel and structures, when absorbing British territory in the 630s, than King [25] Ecgfrith and St. Wildfrid would do in the 670s? [Stancliffe 1995a, 78; cf. Barrow 1973, 28–30, 36–39, for the later high status of the more northerly *eclēs sites, and Smith 1996, 27–31, for an evolutionary view Anglian dominance in southern Scotland]

ch. 4 ‘The Church in the Landscape, c. 650–850’. ‘Written (and clerical) sources stress the monumental and the architectural, emblematic of Roman civilization and orthodoxy; our own intensively built-up environments encourage us to accept that emphasis, and to forget how many Anglo-Saxon communal activities must have taken place in the natural world and the open air. In the vernacular culture of early Christian England, landscape mattered more than architecture’ (160 in MS). I feel he doesn’t really live up to this but never mind. ‘Actual cases are hard to identify, but two of the more persuasive may serve to illustrate the possible modes of re-use. At Ripon (Yorks.) [citing Hall–Whyman] a prominent natural hillock which could have been mistaken for a barrow, known by 1228 as Elveshowe (i.e. “elf’s barrow”), was used during the early seventh century for a cemetery. In the 650s King Alchfrith gave the site to the Irish community of Melrose as a monastic dependrncy, but then transferred it to St. Wilfrid, who built his church west of the mound in the 670s. During c.700–850 the hilltop cemetary continued in use for high-status coffined burials, all adult males and presumably members of the religious community. This perpetuation of a pre-monastic and possibly pre-Christian cemetery is remarkable, as is Wilfrid’s precise, deliberate alignment of his church on the “elf’s howe”.’ (163 in MS). ‘But ecclesiastical scholars took an interest in topographical names for their own sake, bothering to note (rightly) that Selsey minster was built on a “seal island”, or (wrongly) that Wimborne meant “wine-spring” from the clarity and flavour of its water’ [citing HE iv.13; Rudolf,Vita S.Leobae, c. 2 (ed. G Waitz, MGH Scriptores XV.1 (Hannover 1887), p. 123)] (MS 172). ‘Minster-in-Thanet had a tradition that the late seventh-century Kentish princess Eormengyth, sister of that same “Domne Eafe” whose pet hind ran to such good effect, chose her own place of burial a mile to the east of Minster. The story is too odd to be a hagiographical invention: it is tempting to [203] conclude that Eormengyth could not quite bring herself to forsake a traditional barrow for her sister’s church’ (MS 203–4 with fn. suggesting barrows nearby).

Ch. 8, ‘From hyrness to local parish: the formation of parochial identities, c. 850–1100’, section on ‘The landscape of ritual and cult: continuity and innovation’, MS pp. 429–47. ‘In the Christian context, a wide range of sites were considred “holy” because of what saints did there, whether in life by performing miracles or receiving divine instructions (such as the many wells which burst forth when they prayed), or in dying by sanctifying the place with their blood (such as the lush grass on Oswald’s death-site, or the hair that grew from the turf on Wigstan’s)’ (433). ‘St. Cuthmann’s trail across west Sussex was marked by the stone near Bosham where he sat as a youth (known for its healing miracles), the meadow in the Arun valley where mowers laughed at him (cursed with rain in the mowing season), the spot where the ropes of his cart broke (Steyning minster), and the hole where his adversary Fippa was swappowed by the earth (Fippa’s pit)’ (MS 438, citing Blair 1997). If following up the sacred landscape stuff NB refs to Horden–Purcell, Wilson 2000, carmichael et. al. eds, Ashmore and Knapp.

Blair, P. H., 'The Place-Names of Hertfordshire: A Review', Transactions of the St. Albans and Hertfordshire Architectural and Archaeological Society (1937), 222-31. Review of EPNS The Place-Names of Hertforshire: how to cite?

Blair, Tony, 'Jeremy Corbyn’s politics are fantasy – just like Alice in Wonderland', The Guardian, 29 August 2015, http://www.theguardian.com/commentisfree/2015/aug/29/tony-blair-labour-leadership-jeremy-corbyn.

Blaisdell, Foster W. Jr., 'The Value of the Valueless: A Problem in Editing Medieval Texts', Scandinavian Studies, 39 (1967), 40--46

Blake, N. F. (ed.), Middle English Religious Prose (London: Arnold, 1972). MS said: ‘3if eny mon is elue I. nome . oþer . elue I. blowe ; he hit haþ . of þe angelus . þt fellen out of heuene’

*Blamires, Alcuin, ‘The Wife of Bath and Lollardy’, Medium Ævum, 58 (1989), 224-42.

Blamires, Alcuin, ‘Chaucer the Reactionary: Ideology and the General Prologue to the Canterbury Tales’, Review of English Studies, n.s. 51 (2000), 523-39. Seems 2b more detailed version of crisis and dissent bit. abstract: ‘Chaucer’s General Prologue is a more politically charged text than is usually supposed. It formulates post-Revolt ruling ideology through tactical distribution of blame for oppression among scapegoats, away from lordship (Knight) and judiciary (Franklin). It recognizes a source of manorial exploitation primarily at the level of the Reeve, a peasant foreman whose harsh managerial rigour contrasts with the distant benevolence of his own lord. While the anticlerical dimension of the Prologue’s propagandist configuration is well known, readers have missed the full social implication of its uncompromising strategy (here termed ‘displacement of oppression’) because of the received myth of a socially unfixed Chaucer whose writing emanates from a classlessness straddling different social strata.

Here it is argued that, on the contrary, a clear commitment to aristocratic ideology and disdain for peasant aspiration is visible in the General Prologue and persists in the tales, including the Summoner’s Tale, as was apparent to a seventeenth-century pamphleteer’ (523).

‘The second problem is that, whereas I am talking of the Prologue in some relation (at least) to the 1381 Revolt, other persuasive voices would tend to be sceptical about the very possibility of establishing such a relation … pearsall [1992] puts me in a difficult position by declaring that Chaucer does not make “any significant mention of the Peasants’ Revolt, despite the sometimes desperate efforts of his admirers to extract something appropriate from him” …[without refs] I suspect that I am now about to join the Desperate School of Chaucer Criticism’ (526). That said, NB ‘O do not claim that Chaucer is “really” talking about post-Revolt social politics when creating the Reeve: rather, that the creation of the Reeve is informed by the social politics of a Chaucer whose political instincts were closer to Gower’s than is customarily supposed’ (534).

Divorcing of the Knight from England and thus any assoc with oppression or liveried retainers 527-8; Franklin cops ‘the judicial, parliamentary, and fiscal functions from which he has carefully divorced the Knight’ (528)—neat tie-in with folks who actually did cop flak from peasants in 1381 (528-9). But no victim ever portrayed ‘On the basis of this sort of silence Mann coined a memorable slogan for one recurrent tactic in the Prologue when she wrote of the “omission of the victim”. If the text does not supply victims to witness graft or extortion in the Franklin, then we shall find confident assessment of such an office-holder difficult to achieve. However, I want to move towards a somewhat different interrogation by deploying another slogan, one that I shall designate “displacement of oppression”. Doesn’t the Franklin’s description consolidate what the Prologue has begun in its construction of knighthood, namely a conspiracy of silence about the administrative machinery whereby exploitation of the peasantry could occur? The exploitative practises of religious functionaries on the pilgrimage are systematically exposed. But Chaucer allows no explicit responsibility for exploitation to touch those who control and administer secular government, at least, not at the level of gentil society. He displaces it below that stratum’ (529). Goes to plowman, reeve, miller. Mainly reeeve. Plowman completely squeaky clean, to the extent that his virtues are in negative a checklist of all the complaints which the aristocracy might level at his class (530). Discusses function etc of reeves. NB bottom-up election (in theory). Supposed to change annually but an efficient one might be kept on for ages by top-down rule (531-2). So a nasty one will be despised by everyone, even if maintained as useful by aristocracy (cf. 531-4). ‘The description therefore signals that it is not lords (whom in effect the [533] 1381 rebels had wished to abolish) but estate supervisors of the peasants’ own stock who treat peasants with merciless rigour. Meanwhile, and crucially, the lord of this particular manor is represented as being at a comfortable, mitigating distance from the Reeve’s exploitations’ (533).

No trouble laying into ‘religious practitioners’ tho’ (533). Thus reads that ‘the impulse of the Reeve’s Prologue and Tale is to sustain the profile of the Reeve as a scapegoat; unattractively tendentious in his preacherly pretensions, as well as censoriously pseudo-gentil in his pretense of not wanting to be brought down to the Miller’s level of bawdy discourse. Above all, the Reeve is seen to continue to manifest tyrannical tendencies when he produces a fabliau promoting a rigorous “eye for an eye” mentality’ (535). Asks why Chaucer has been seen as demotcratic niceuy type (536)—twofold explanation. ‘First, there is the misapprehension that Chaucer himself epitomizes the rise of an underdog … his social instincts consequently driven by classlessness and mobility. It is curious how adherence to this construction of the poet persists even in those who most objectively repudiate it …[537] This was a construction of Chaucer’s identity supremely adapted to a critical agenda obsessed with detachment and irony. It is still alive and kicking’ (536-7). 2nd reason is ‘because there is something quite disconcerting to our sensibilities about a standpoint which is at once morally egalitarian, and politically hierarchical’ (537). But NB ‘Nevertheless, both here and in the General Prologue there is a sneaking admiration for—certainly some understanding of—the drive for improved status which some people display. It has led many readers into over-interpreting the significance of which is felt to be the Prologue’s engagement with the vigour of society’s “middle classes” or “middle strata” ’ (538)—but Blamires draws distinction between individual achievement, which is fine and allows aristos to ‘congratulate itself on its tolerance’ (538) and collective social movements, which Chaucer’s obviously not keen on.

Blamires, Alcuin, ‘Crisis and Dissent’, in A Companion to Chaucer, ed. by Peter Brown (Oxford, 2000), pp. 133-48. Chaucer obviously didn’t want to write about the cirses we want him to in the way we want him to! Long-standing view of him as socially mobile, ‘Hence, while critics have very often sensed that the alignment of Chaucer’s poetry in response to social crisis is no less hard-line than Gower’s, they struggle with the tone of his one outright reference to the Revolt…’ (136). ‘Yet Chaucer generally draws much more attention to extortionate ‘tax-farming’ practices in the ecclesiastical sector. The kind of jibes frequently made in Chaucer’s writings about religious operatiors—for instance, in the Friar’s Tale that the summoner’s “maister hadde but half his duetee’ (1352)—beg to balanced, at this period, by more examples from the realms of secular taxation … Reading his poetry, you would think that there was a perceived national crisis of corrupt exaction only in the church, not in the state’ (137). Wasn’t C a secular tax-collector? anyway, the vs. Church thing fits well.

Interesting re Chaucer and Wycliffite approaches—not completely banned at his time, and some sympathy perhaps to be detected (Chaucer as translator and all). 141-143 re ‘The Laity and Dissent’, with WBP 14-29: ‘Almost as soon as she begins to speak, Alisoun of Bath is arguing defensively about the doctrinal acceptability of having been married five times’ (141); ‘It makes all the difference in the world that a woman not a man, and worse still a laywoman not a nun, is posing questions about the Gospels and advancing personal readings … The official line on laywomen debarred them from theological study; and for them to preach was beyond the pale’ (141). ‘John, the carpenter in the Miller’s Tale, who takes pride in knowing nothing but the Creed, typifies the “official” line on simple lay piety’ (141)—ties in with his credulity? Useful section—return to it.

Blankenhagen, Peter H. von, ‘Easy Monsters’, in Monsters and Demons in the Ancient and Medieval Worlds: Papers Presented in Honour of Edith Porada, ed. by Ann E. Farkas, Prudence O. Harper and Evelyn B. Harrison (Mainz on Rhine, 1987), pp. 85–94. Reckons that depictions of monsters get rarer to the end of the Gk ‘archaic era’, but centaurs get more popular (86–87). Some typological similarity with England from ASE to high medieval? ‘Up to this time [‘not long after the Parthenon centaurs’], centaurs were entirely male and one is forced to conclude that the tribe was prevented from extinction through the rape of women. Clearly this is what makes them the natural enemies of man’ (87) cf. elves etc. Basically about how monsters are tamed and made into smily representations of the natural world before they just disappear from the data. Hmm.

*Blench, Roger, ‘General Introduction’, in Archaeology and Language I: Theoretical and Methodological Orientations, ed. by Roger Blench and Matthew Spriggs (Routledge: London, 1997), pp. 1–17.

Blick, Gail, 'Leaving the Wilderness: Langland's Ecological Remit', Green Letters: Studies in Ecocriticism, 11 (2012), 56--69, DOI: 10.1080/14688417.2009.10589054. Irritatingly uses passūs when it means passus. 66: 'However, in order to demonstrate Langland's method ofbiblical allusion concerning cultivated areas - the 'fair feeld ful of folk' (B.Prol.17) introduced in the Prologue - we may also understand that this reference introduces, by association, the Parables of the Sower and the cockle in Matthew where Christ explains to the disciples that:

>The field is the world. And the good seed are the children of the kingdom. And the cockle are the children of the wicked one. And the enemy that sowed them is the devil. But the harvest is the end of the world. And the reapers are the angels. (Matt. 13:38-39)
From such Bible verses comes Langland's idea of 'harvesting' the 'vntiled erþe' of the wilderness.' 'In conclusion, I would argue that, the poem starts in the wilderness, and progresses, like the ideal Christian soul, through biblical quotation and allusion, towards the harvest field of Christ's kingdom. Medieval readers might be expected to recognize subtle Bible references but recent critics often leave biblical contexts a neglected area, ecologically pristine. Contextual associations shape - and are shaped by - medieval perceptions. This article argues that the pilgrimage theme through the wilderness as expressed in Philippians is intrinsic to the poem and illustrates generally how Langland's 'voice in the wilderness' sounds through biblical contexts. As a priority, as a science of life, Langland sought to preserve and respect the natural resources of his world: to conserve souls for salvation, to encourage reform but also to protect against undesirable change to the moral climate of fourteenth-century Christians. Langland connected with his environment. In the sense that his quest endeavoured to petition for the perfect world, Langland was decidedly 'modern' ' (68).

Bliss, A. J. (ed.), Sir Orfeo, 2nd ed. (Oxford, 1966). 281 ff. ‘He mi­t se him bisides / (Oft in hot vnder-tides) / Þe king o fairy wiþ his rout / Com to hunt him al about’. 47ff. ‘In at a roche þe leuedis rideþ, / & he after, & nou­t abideþ. / When he was in þe roche y-go . Wele þre mile, oþer mo, / He com in-to a fair cuntray, / As bri­t so sonne on somers day, / Smoþe & plain & al grene / — Hille no dale nas þer non y-sene’. Castle therein, described. Reminiscent of heaven in Pearl? 387ff. it becomes clear that folks there are dead. Disturbing scene. 491ff. ‘Hou her quen was stole owy, / Ten ­er gon, wiþ fairy, & hou her king en exile ­ede’. 561ff ‘& hadde y-won mi quen o-wy / Out of þe lond of fairy’.

Bloch, Marc, The Historian's Craft, trans. by Peter Putnam (Manchester: Manchester University Press, 1992). pp. 129ff on 'Nomenclature'.

Bloch, Maurice, ‘Language, Anthropology and Cognitive Science’, Man, 26 (1991), 183–98.

*Bloch, R. Howard, Medieval Misogyny and the Invention of Western Romantic Love (Chicago: University of Chicago Press, 1991). Apparently dead provocative but also exhaustive; see also Medieval Feminist Newsletter, 6 (Fall 1988) for responses to original article.

Bloch, R. Howard, The Anonymous Marie de France (Chicago: University of Chicago Press, 2003), ch. 2 (pp. 51–82)

*Blocker, Monica, ‘Frauenzauber—Zauberfrauen’, Zeitschrift für schweizerische Kirchengeschichte, 76 (1982), 1–39. [P62.36.c.6 SW4]

***[RQD]Blomfield, Joan, ‘The SOurce of the Cleopatra Glosses’ (Diss. Oxford, 1939).

*Bloomfield, Morton W. and Charles W. Dunn, The Role of the Poet in Early Societies (1989)

Inger M. Boberg, Motif-Index of Early Icelandic Literature, Bibliotheca Arnamagnæana, 27 (Copenhagen, 1966)

*Bodden, Mary C., ‘Evidence for Knowledge of Greek in Anglo-Saxon England’, Anglo-Saxon England, 17 (1988), 217–46.

Boffey, Julia, ‘From Manuscript to Modern Text’, in A Companion to Medieval English Literature and Culture c. 1350–c. 1500, ed. by Peter Brown, Blackwell Companions to Literature and Culture, 42 (Oxford: Blackwell, 2007), pp. 107–22

Bohannan, Laura, A genealogical charter, Journal of the International African Institute, 22 (1952), 301--15

Bohannan, Laura, 'Shakespeare in the Bush', Natural History, 75 (1966), 28-33, accessed from http://virtual.mjc.edu/bolterd/pages/Library/Shakespeare%20in%20the%20Bush.pdf

*Boivin, Jeanne-Marie, ‘Bisclavret et Muldumarec: la part de l’ombre dans les Lais’, in Amour et marveille dans les lais de Marie de France, ed. by Jean Dufournet, Collection Unichamp, 46 (Paris: Champion, 1995), pp. 145–68. Seems to be re role of male fairy-types.

`Bókhneigður banki', Morgunblaðið, 94.61 (3 March 2006), 60. (http://timarit.is/view_page_init.jsp?issId=284208&pageId=4124097&lang=is&q=B%F3khneig%F0ur%20banki; http://www.mbl.is/greinasafn/grein/1069444/)

Boklund-Lagopoulou, Karin, ‘I Have a Yong Suster’: Popular Song and the Middle English Lyric (Dublin: Four Courts Press, 2002) [E351 BOK] 153–58 brief analysis of encouters in Thomas Rhymer stuff, Wee Wee Man, Tam Lin and Inter Diabolus et Virgo, emphs place, sex, knowledge etc. But nothing so striking as to be citeworthy I don’t think.

Bolingbroke, Henry St. John, 'Reflections Upon Exile', in Letters on the Study and Use of History, 2 vols (London: Millar, 1752XXXXX), i 225–86.

*Bollard, J. K., ‘Sovereignty and the Loathly Lady in English, Welsh and Irish’, Leeds Studies in English, 17 (1986), 41-59.

Bolte, Johannes (ed.), Georg Wickrams Werke, Bibliothek des litterarischen Vereins in Stuttgart, 222–23, 229–33, 236–37, 241, 8 vols (Tübingen: Den litterarischen Verein in Stuttgart, 1901–6). [NW1 701:03.c.2.136] vii 274, book 6 cap. 9 ll. 810ff

Disen begunden weynen, klagen

Alle goett in denselben tagen

Von welden und von hohen bergen,

Auch seine brüder, de gezwergen,

Die elben und auch die elbinnen,

Deßgleichen all wassergoettinnen.

=6.392ff. ed. Miller 1974, i 314

illum ruricolae, silvarum numina, fauni

et satyri fratres et tunc quoque carus Olympus

et nymphae flerunt, et quisquis montibus illus

lanigerosque greges armentaque bucera pavit.

‘The country peoples, the sylvan deities, fauns and his brother satyrs, and Olympus, whom even then he still loved, the nymphs, all wept for him, and every shepherd who fed his woolly sheep or horned kine on those mountains’ (315).

Bone, Kerry Phytotherapy for atopic dermatitis - eczema - Phytotherapy Review & Commentary

Townsend Letter for Doctors and Patients, May, 2003 by Kerry Bone

‘* Long-term treatment with depuratives such as burdock, figwort, cleavers, yellow dock and sarsaparilla. Solanum dulcamara (bittersweet) is a depurative herb which also possesses anti-inflammatory properties. (18) Heartsease (Viola tricolor) is specifically used for infantile eczema.’

‘Before covering the herbal approach to eczema, it is useful to briefly review some of the herbal actions which are particularly relevant for dermatological conditions.

Depuratives/Alteratives

The main depuratives are Arctium lappa (burdock), Mahonia aquifolium (Oregon grape), Trifolium pratense (red clover), Galium aparine (cleavers), Rumex crisp us (yellow dock), Scrophularia nodosa (figwort), Viola tricolor (heartsease), Smilax species (sarsaparilla), Solanum dulcamara (bittersweet) and Iris versicolor (blue flag).

Bonebakker, S. A., and Michael Fishbein (eds), A Reader of Classical Arabic Literature, Resources in Arabic and Islamic Studies, 1 (Atlanta, GA: Lockwood, 2012) [repr. from Quaderni di Studi Arabi: Studi e testi, 1 (Cafoscarina: Università Ca' Foscari di Venezia, Dipartimento di Scienze Storico-Archeologische e Orientalische, 1995)]

Bonjour, Adrien, The Digressions in 'Beowulf' (Oxford: Blackwell, 1950)

Bonser, W., ‘Magical Practices against Elves’, Folk-lore, 37 (1926), 350–63. Must as 1963 chap 9, says that chap. ‘In the 14th century medical manuscript [!!] there are two recipies which indicate elfin influence. One is, “For man or woman that is blisted with wikkede spiritis to do away the ache and abate the swellyng”; the other is, “For the elf-cake” (see supra)’ (359).

Bonser, Wilfrid, ‘The Dissimilarity of Ancient Irish Magic from that of the Anglo-Saxons’, Folk-Lore, 37 (1926), 271–88. [NF2 p464.c.37]. Utterly outdated, revolving around druicical mysteries. ‘The Christian church, however, was far from regarding the power of the druids as unreal. Similarly Ælfric represents the Emperor Decius,—though not a believer in Christianity,—as being much afraid of the drýcræft of St. Lawrence,—this word being used to denote the faith of the saint whereby he was able to endure the sufferings inflicted upon him by the emperor. It is on their malignant powers, naturally, that stress is mostly laid. An example of the infliction occurs in the story of the sick-bed of Cuculainn, where the women from the fairy hills struck him with little rods, which brought on an illness that nearly killed him. Is it possible that this should be equated with the Teutonic elf-shot?’ (275). Well well well—just luck I’m sure but fortuitous!

*Bonser, Wilfrid, ‘Survivals of Paganism in Anglo-Saxon England’, Transactions of the Birmingham Archaeological Society, 56 (1939), 37–70.

Bonser, Wilfrid, The Medical Background of Anglo-Saxon England: A Study in History, Psychology and Folklore, The Wellcome Historical Medical Library, New Series, 3 (London, 1963). ‘No learned Anglo-Saxon treatises on medicine have survived’ (3). As Cameron emphs, that’s a bit harsh. 55 re gk b’ground for elf-shot (DuBois 1999, 102). Useful survey of medical MSS 24-7. Re Lacnunga ‘the pagan element is strongest here’ (25). ‘It will be seen that the nature of the “magic” employed before and after the conversion to Christianity is to all intents and purposes one and the same’. Diseases attributed to “devils” by the Church were still attributed to elves by the common folk’ (117). ‘As the Finns turned to Christianity even later than the Scandinavians, it is possible, and profitable, to compare their magical practices with those of their Germanic neighbours’ (118).

Chap 9, ie 158-67, re ‘Elves, Elf-Shot and Nightmare’. ‘The passage in the Lacnunga // Were it Æsir shot, or Elves’ shot / Or Hag’s shot, now I will help thee. // shows the descending stages of powers—theÆsir, the smaller but still supernatural elves, and the human witch or hag.’ (158). ‘In Anglo-Saxon times diseases were erroneously attributed to many causes which were usually of a supernatural nature. The object was malevolence, with or without provocation. The evil was most usually attributed to the elves (who attacked with their arrows) or to ‘flying venom’ ’ (158). Hmm, never mind their paucity relative to other thingys… And where are these arrows coming from?! Completely unattested in ASE! Useful point that esa … ylfa … hætessan is descending order of grooviness. An element of counting-out? Shot in *OED as meaning pain etc. on its own—check out (158-9); cf. German use of Geschosz (Storms re ?#2). NB also lacn 12 (xxx), 41 (lxxv), leechb III, xxx re ‘shooting wen’. Check. Quotes Scottish shot charm from *Dalyell, Darker Superstitions of Scotland (22-3), from 1607 witchcraft case. ‘Anglo-Saxon elves are represented as small folk dwelling everywhere, but especially in waste places, where they loved to shoot at the passer-by’ (159). Represented by whom?! Ah, I see, Singer 1919-20, 357. Ho hum. Picturesque but bag o’ shite. ‘The “origin” of elf-shot occurs in the Loitsu-runoja, the magic songs of the Finns: “I’ll get to know thine origin… Elf-shots have been shot from the regions of divining [160] men, … from the trampled fields of sorcerers, … from the witchery of long-haired hags, from the distant limits of the north, from the wide country of the Lapp’ (159-60, 5a in edition cited). Okay… but what does it really say? Silently writes ofscoten as ‘ófscoten’ (160). Interesting, tho’ doesn’t match well with gescoten (585 reading). Editorial note somewhere on this idea? ‘The following Finnish charm “to still violence” is also pertinent: // With what shall I the elfshots squeeze … with what extract the sorcerer’s bolts…? Only yesterday I was in the company of smiths,…I got made for me little tongs… with which I’ll life the sorcerer’s bolts… More dreadful are a dead man’s hands… with them shall I the elfshots squeeze, tightly compress the fairy darts’ (161, 15b in ed.). 160–61 extends elf-shotinterpretation to stice! ouch!! ‘Ælfþone was so called since it was employed as a remedy for elf-disease (ælfádl)’ (163).

But: (4) the ‘water elf-disease’ (A.S. wæter [163] ælfádle, though what this was is unknown; wæter-ádl is presumably dropsy)’ (162-3). Well done! ‘Ælfthone was so called since it was employed as a remedy for elf-disease (ælfádl)’ (163); ‘Elf-dock (or elf-wort) has been identified with elecampane (helenium)’ (164) no ref except a ‘but see G&S, pp. 90-91’ (164 n. 1). ‘Elf-grass is “a kind of grass yerbwives find, and give to cattle they conceive injured by elves” ’ (164, quoted by *J. Britten and R. holland, Dictionary of English Plant-Names, p. 533).

‘A charm, when used in medicine, was regarded as a password to health. The earliest form of the charm was probably a simple command; later an epic introduction was added, such as is seen in the Merseburg charms. It was thought that the telling of a story of what had once happened in the case of gods might induce the same event to happen again for the benefit of mankind’ (241). Last sentence not daft, but 1st and 2nd pretty amazing! Also some gobsmacking credulity round here. Re Meroney 1945, ‘The most interesting [246] of the words is biran which occurs in the ‘worm charm’ in Lacnunga (10, xxvi). This he thinks to be s diminutive of the Old Irish bir, a spear. If so, it is presumably the Old Irish word for elf-shot’ (245-6).

*165-7 re dwrfs.

Boor, Helmut de, ‘Der Zwerg in Skandinavien’, in Fest Schrift: Eugen Mogk zum 70. Geburtstag 19. Juli 1924, ed. XXXX (Halle an der Saale: Niemeyer, 1924), pp. 536–57. Seems to argue, partly on grounds of genre where they appear, that dvergar are a literary thing whereas álfar are proper folk-belief. Interesting—read it!

**Boor, Helmut de, ‘Zauberdichtung’, Germanische Alterumskunde, ed. by Hermann Schneider, 346-58 (Munich, 1938).

Boor, Helmut de (ed.), Das Nibelungenlied: Nach der Ausgabe von Karl Bartsch, 20th ed. (Wiesbaden: Brockhaus, 1972)

Bordalejo, Barbara, 'The Phylogeny of the Order in the Canterbury Tales' (unpublished doctoral dissertation, New York University, 2003), accessed from http://www.bordalejo.net/theses.html 18 July 2012.

Bordman, Gerald. Motif-index of the English metrical romances / by Gerald Bordman (Helsinki: Suomalainen Tiedeakatemia, Academia Scientiarum Fennica, 1963)

Michael Borgolte, 'A Crisis of the Middle Ages? Deconstructing and Constructing European Identities in a Globalized World', in The Making of Medieval History, ed. by Graham Loud and Martial Staub (York: York Medieval Press, 2017), ISBN 9781903153703, pp. 70-84.

*Boroditsky, Lera, ‘First-language Thinking of Second-Langugae Understanding: Mandarin and English Speakers’ Conceptions of Time’, Proceedings of the Cognitive Science Society, 21 (1999), 84–89

*Boroditsky, Lera, ‘Metaphoric Structuring: Understanding Time through Spatial Metaphors’, Cognition, 75 (2000), 1–28.

*Boroditsky, Lera, ‘Does Language Shape Thought? Mandarin and English Speakers’ Conceptions of Time’, Cognitive Psychology, 43 (2001), 1–22.

Boroditsky, Lera, Lauren A. Schmidt and Webb Phillips, ‘Sex, Syntax and Semantics’, in Language in Mind: Advances in the Study of Language and Thought, ed. by Dedre Gentner and Susan Goldin-Meadow (Cambridge: MIT Press, 2003), pp. 61–79. ‘Further, how (through what cognitive mechanisms) can thinking for speaking a particular language exert influence over other types of thinking? Are some cognitive domains more susceptible to linguistic influence than others, and if so, why? For example, early work on color showed striking similarity in color memory among speakers of different languages despite wide variation in color terminology. However, research into how people conceptualize more abstract domains like time has uncovered striking crosslinguistic differences in thought. Why would there be such strong evidence for universality in color perception, but quite the opposite for thinking about time? One possibility is that language is most powerful in influencing thought for more abstract domains, that is, ones not so reliant on sensory experience. While the ability of perceive colors is heavily constrained by universals of physics and physiology, the conception of time (say, as a vertical or a horizontal medium) is not constrained by physical experience and so is free to vary across languages and cultures’ (63); citing Boroditsky 1999, 2000, 2001 relevantly.

**Borovsky, Zoe, ‘Folkdrama, Farce, and the Fornaldarsögur’, apparently an oral paper, cited by Straubhaar 2001, with Bakhtinian approaches to FSS.

Borsje, Jacqueline, From Chaos to Enemy: Encounters with Monsters in Early Irish Texts. An Investigation Related to the Process of Christianization and the Concept of Evil, Instrvmenta patristica, 29 (SteenbrugisXXXXcheck with catalogue, 1996). Buy.

*Borst, Arno, Das Turmbau von Babel. Geschichte der Meinungen über Ursprung und Vielfalt der Sprachen und Völker (Stuttgart, 1957–63), at least two vols.

*Boswell, John, Same-Sex Unions in Pre-Modern Europe

*Boswell, John, Christianity, Social Tolerance, and Homosexuality 278ff. re saracens as effeminate as well as sodomites

Boswell, John, The Kindness of Strangers: The Abandonment of Children in Western Europe from Late Antiquity to the Renaissance (New York: XXXX, 1988). I sw repr. University of Chicago Press 1998 repr. dunno if pagination’s different…

Bosworth, C. E., 'Bahāʾ al- Dawla Wa-ḍiyāʾ al-Milla, Abū Naṣr Fīrūz', in Encyclopædia of Islam, ed. by P. J. Bearman and others, 2nd edn, 12 vols (Leiden: Brill, 1960–2005)

Bosworth, Joseph and T. Northcote Toller, An Anglo-Saxon Dictionary (London: Oxford University Press, 1898)., sv. of-sceótan, II, ‘Ofscoten elf-shot, diseased from an elf’s shot’. Sv. wæterælf-ald, ‘Some form of illness’. Supplements checked—Campbell gives ‘wæterælfadl’. s.v. ælf-siden ‘The influence of elves or of evil spirits, the nightmare’; s.v. ælf-sogoða ‘A disease ascribed to fairy influence, chiefly by the influence of the castalides, dúnelfen, which were considered to possess those who were suffering under the disease, a case identical with being possessed by the devil, as will appear from the forms of prayers appointed for the cure of the disease’ NB sogoða is a word denoting a disease.

*Boudriot, W., Die Altgermanische Religion (Bonn, 1928). Wood 1995 cites for brrowing of proscriptions against paganism in EME. But no page refs!

Bouman, A. C., Patterns in Old English and Old Icelandic literature, Leidse Germanistische en Anglistische Reeks, 1 (Leiden: Universitaire Pers, 1961)

*Bourke, Angela, ‘Fairies and Anorexia: Nuala Ní Dhomhnaill’s “Amazing Grass” ’, Proceedings of the Harvard Celtic Colloquium, 13 (1993), 32–35.

Bowers, John M., The Politics of ‘Pearl’: Court Poetry in the Age of Richard II (Cambridge: Brewer, 2001)

Boyer, Pascal, The Naturalness of Religious Ideas (Berkely: University of California, 1994)

*Boyer, Pascal, ‘Cognitive Aspects of Religious Ontologies: How Brain Processes Constrain Religious Concepts’, in Approaching Religion, ed. by T. Ahlbäck (Åbo, 1999), pp. 53–72.

Boyer, Pascal, ‘Evolution of the Modern Mind and the Origins of Culture: Religious Concepts as a Limiting-Case’, in Evolution of the Human Mind: Modularity, Language and Meta-Cognition, ed. by Peter Carruthers and Andrew Chamberlain (Cambridge: Cambridge University Press, 2002), pp. 93–112

##Boyer, Régis, Le Monde du Double: La magie chez les anciens Scandinaves (Paris, 1986) XXXX re style. no index ref re elves  Speaks of silver crosses with 9 women on—interesting cf. for charms: nikonekross in Norwegian; mostly in Denmark. No specific date given  ‘En Suède et en Norvège, il s’agit surtout de croix de plomb (blykors), souvent en relations avec des enterrments. Elles sont petites—de trois à quatorze centimètres de haut—et portent toutes sortes d’inscriptions, en runes, en latin, l’une même a ADONAI. Leur caractère apotropéique (pour écarter un malheur ou un danger) semble établi. Elles ont dû souvent servir á conjurer les alfes, devenus elfes dans le folklore, ces entités surnaturelles étranges qui paraissent avoir été conçues en relations avec nos facultés mentales. Une de ces croix de plomb porte une conjuration sans équivoque: contra elphos hec in [114] plumbo scrive. En fait, il est bien difficile de trancher de la vertu de ces roix ou autres amulettes chrétiennes: conjurations magiques? ou exorcisms? Ou gages d’absolution? (ce dernier cas, par excellence, pour celles qui ont été déposées dans les tombes)’ (113-14). This form intriguing, given its ME appearance too. What’s it all about? pp. 117ff. re albruna, apparently. Actually not, tho’ they discuss –run names: ‘C’est le mot rún lui-même qui prête à confusion. il suggère une idée de secret chuchoté, de mystère, et donc de magie. L’historien got Jordanes (VIe siècle) est un des premiers responsables de cette interprétation. Il parle dans sa Getica (XXIV, 121) de magas mulieres, patrio sermone haliurunas (femmes sorcières, en /leur/ [sic] idiome national haliurunas. Ce dernier terme a depuis longtemps attiré l’attention des spécialistes, haliurunas renvoie évidentement à helrún, sorcières, tout comme le vieux haut allemand connaît, pour sorcellerie, un helliruna. Entendons que les sorcières en question connaîtraient les secrets, les “runes” de Hel (gotique halja) qui désigne le royaume des morts’ (117). [461:4.c.95.168 NF2] Also suggests generic switching in Orkneyinga saga, jómsvíkinga saga as mark of earlynss. hmm.

Boyer, Régis, ‘Einheri and valkyrja, which is the sex of the hero in the North?’, in Gudar på jorden: festskrift till Lars Lönnroth, ed. by Stina Hansson and Mats Malm (Stockholm, 2000), pp. 34–43. But some interesting points thus: ‘Finally we come t the genuine Scandinavian-Germanic hero, that is to say Sigurðr Fáfnisbani. As everybody knows, he is not a convincing hero, although everybody was convinced he was the paragon of a hero! The way he kills Fáfnir the dragon is not particularly admirable! If he clears the passage of the wall of fire, it is thanks to his horse, Grani! And his death is notoriously ignominious, either he is killed from behind in a forest, or—which is particularly unglorious—in his bed! However, there is no doubt that he is the hero. This is one thing. The other is the great number of women with whom his story is connected. In a way, it is permissible to declare that Brynhildr or Guðrún are, if one may say so, more heroic than he is!’ (42). Apparently he has more on this in some French book, no page nos cited. 34–35 NBs how much gender trouble there is in Norse mythology, contrast with Gk. Guess this may even be worth citing, tho’ am reluctant to ‘cos he’s so rubbish.

Boyer, Regis XXXXspell?, ‘On Toki the Scandinavian’, Arv, 56 (2000), 25-34. Some interesting stuff re magic of bows, arrows etc. Might give some insight re that whole smith business in wiþ fær. Intimate connection of smithery with magic? As with dwarves, Welund? Bronze age rock carvings (Swedish hällristingar), i.e. 1800-400 BC, ‘present in the whole North’; ‘Now, if there is a motif which appears frequently on these rocks, it is the archer, either alone and standing, or skiing. The last point is important … It is a recurrent theme since we stil find it, in the sixteenth century, among the famous drawings illustrating the Swede Olaus Magnus’s works’ (25). ‘As for the rock carvings, it happens that those hunters on their skis are not human beings, they may be animals’ (26). ‘Let us notice, for the moment, that the bow belongs to a set of themes: swiftness (the skis) and lucky hunting’ (26)—this seems rather an assumption tho. Some waffle too re Samis inventing skis and being the original settlers of the North, ho hum… (26). NO REFS! Völundarkviða collocates Slagfinnr/Slagfiðr (‘which we may understand as the Sámi who deals blows, the pugnacious Sámi’, 26), Egill ‘who is everywhere described as a great archer’ (everywhere but here, no?) (26), and all three hunting on skis and linked with valkyries/swan-maidens. ‘We thus find here a link between bow and skis and the magical connotations … that we saw at the beginning of this little study’ (26)—ah, the one that you assumed with no refs or discussion. NBs franks casket; reckons ægili scene to be ‘studded with small round objects which could be apples!’ (26).

Saxo has re Toko Bk X (and mention in XIV) (26-7). Apple shooting thing, and skiing feat; shoots Haraldr blátönn in the end. ‘From these four documents, at least four points can be deduced. // First, there is the extraordinary shot of the arrow with the premonitory trick against the king, in case of failure: little by little, the myth has accordingly progressed toward the “Swiss” aspect of the story [! “the myth”, this man is a bit odd]. // Then comes the prowess on skis, both facts—the shot of the arrow and the prowess on skis—being put into relationship with the ddrunkenness (the “madness” [No! Neither mentioned, no is drunkenness explicitly present in skiing bit, according to the slab Boyer presents]) of the hero, which is a source of boasting, the last one being itself the cause of the rest of the tale. // [28] Thirdly, there is the regicide, and Book XIV does not add at random that Toko was the first Christian in his family; we shall come to that later. // We have equally noticed that Saxo, who is a treasury of traditions which, generally, he no longer understood or which seemed to him so firmly established that he did not feel the need to explain them, gives Toko as the son of Slag, whose name curiously recalls Slag(fiðr), Egill’s borhter, Völundr’s brother! So, the reliability of this tradition does not seem to need questioning. One more detail: for Saxo, Toko, Toko Trolle, Toko Stotte are identical expressions. Assuredly, trolle conveys an idea of witchcraft, of magic, and Stotte could suggest some haughtiness, some insane pride … Let us conclude on this point and note that Saxo tells us that the toko story is “very old” ’ (27-8).

Jómsvíkinga saga ch. 10, Pálnatoki (Boyer: ‘the Toki of the Poles’ 28) shoots Haraldr blátönn in rump and kills him (28-9). Analogues in Hemingr too, esp Hemings þáttr Áslákssonar (29). 29-32 mad interpretation section, all sorts of waffle; but: ‘This myth, which will later give birth to the story of William Tell, seems to me to offer first a “sporting” valency in close connection with hunting’; ‘the politico-religious valency (here, Christian) is far more evident. In a way, it is this valeny that will ensure the popularity, unexpected in itself, of this myth in Switzerland. Toko-Toki-Hemingr is the man, the hero who dares face the tyrant, defy him, defet him, kill him indeed’; ‘We feel, hwoever, that, as has just been suggested, a set of themes, religious once more, but far deeper, is governing this myth. And it explains why I want to insist more on the pagan-magical valency of this tale’ (30)—oh dear. Still, the 2nd point was pretty good, until he went a bit strange over it (30). Goes for idea that old scand religion privileged fertility over war, vs., he reckons, all the French. sounds okay to me, tho’ he drifts when emphasising Þórr as character who raises goats from the dead etc, apples as fertility symbols… (30-31); tho’ NB that ‘Archaeology has found a lot of apples or nuts, very often in great numbers, in graves, which is a sign of their eschatological value’ (31 NO REF!).

Well into hemingr as hamr + ingr and related to shape-changers etc. etymology seems fair enough (31-2 for argument) and follows Nils Lid, 1946, Hemingtradisjonen with no p. no.! This man is CRAP. toki as madman which apparently is it transparent meaning (32). ‘In this way, I think, we are justified in interpreting this myth. If, as is possible, William Tell’s figure has imposed itelf in Switzerland from the Uri conton which was colonized by Germanic tribes, we have, in that case, the result of an Indo-European myth that has been wandering for a very long time’ (32).

Summarizes tale-type as ‘a tyrant facing a hero who is a great sportsman, but a mad one, and on whom he imposes an unthinkable exploit that the hero accomplishes, after which he eliminates the tyrant’ (33). Adduces interesting and undeniably very similar story from Herodotus III, 35 (assuming he’s reported it accurately…) (33). Prexaspes, after shooting king’s son thru heart, says ‘ “Master, I do not believe that the god himself could have hit so precisely”. I have underlined “the god himself” because the question is to know who is envisaged here. And the answer is certainly easy. The supreme god of the Persians was the sun (Herodotus calls him Apollo because, of course, he feels obliged to Hellenize him) whose “arrows” (the rays) never miss their target, whatever it might be’ (33). Hmm. All of that is inferred, and it doesn’t strike me as being at all like the norse stuff; Boyer has even inverted the roles of Prexaspes and Cambyses as they appear in Grene’s trans.! ARRRGH! Links then with Skaði, apparently assoc with sun and giving name to Scandinavia (*Skaðin-auja); ‘And is it by chance that Skaði is depicted everywhere as a great archer and sportswoman? // [34] This allows me, I suppose, to conclude that Toko, Toke, Hemingr and others could quite simply be solar heroes’ (33-4). Ah, the madness of him. But this is an interesting collocation re elves, no? welund assoc with archer, elves, sami; elves with sun; Skaði with bow. Hmm. Find out re Skaði anyway. Cf. Tolkien’s elves being into bows? But that could come via the robin hood tradition too etc.

Boyes, Roger, Meltdown Iceland: Lessons on the World Financial Crisis from a Small Bankrupt Island (New York: Bloomsbury, 2009). 'In the old days, feudal lords controlled whole villages, effectively owned the inhabitants, their harvest, their fish catch. “Now we are seeing a rampant re-feudalization on a supra-territorial level that replaces ownership of land with access to privileged information, to luxury and to the political elites,” says the moral philosopher Peter Sloterdijk.' (61) Like neomedievalism, but this time with the rich, not with terrorists. Which makes the backward east start to look rather more attractive: like being in a nice torfbæ in Skrautadal. 'In some ways the Octopus resembles the old mafia structures of Sicily---but without the crime'.

Brady, Caroline, ‘ “Warriors” in Beowulf: An Analysis of the Nominal Compounds and an Evaluation of the Poet’s Use of them’, Anglo-Saxon England, 11 (1983), 199–246.

Bradley, Richard, An Archaeology of Natural Places (London: Routledge, 2000). A cool book but not of particular use for PhD cos it doesn’;t have enough about supernatural beings.

Braekman, Willy L., ‘Notes on Old English Charms’, Neophilologus, 64 (1980), 461-9 [P700.c.135 NW2]. Concept in 9 herbs charm that beneficent herbs come from God supported (found in 9twigs one that follows and needs to be counted with 9 herbs to make 9). Earliest ev he sez in C9/10 charmVienna, National Library, Cod. 751, olim Theol. 259. Vs storms (p. 195) that Xian reviser invents Xian origin for beneficent powers (462, 462-3 generally). regenmelde ‘great proclamation’ would then be God’s making the herbs beneficent. Cf. idea of mine of conversion as new beginning in human relations with natural world. wise lord creating herbs as he hung in 9 twigs—sounds like Óðinn in Hávalmál (463). May have been Xianised then (463-4). Then re Lacn CLXI, Gif hors bið gewræht, with charm ‘Naborrede unde uenisti’ and ‘Credidi propter’ (latter vulgate psalm 115) (465). Argues Naborrede as nabo ‘voracity’ + rede ‘fever’. Perhaps a bit more on the attestations, esp for OE, would help. But sounds okay (465-6). Symptoms of appropriate horsy illness due to overeating grain etc. 466-7. Thus ‘Naborrede, whence came thee?’ Links with MHG horse charm, corrupt & vernacular, with similar question—but also ‘sod off where you came from’ clause (467-8), which he takes as implied here (468).

Bragg, Lois, ‘The Modes of the Old English Metrical Charms: The Texts of Magic’, in New Approaches to Medieval Textuality, ed. by Mikle David Ledgerwood, Studies on Themes and Motifs in Literature, 28 (New York, 1998), pp. 117–40. Calls all medical text etc. ‘charms’. Irritating. Uses citation form Esa re Wið fær (ah, but apparently following Kennedy) and says that ‘faer is a sudden attack by armed raiders’ (134). Makes you worry. Otherwise didn’t say anything useful to me. has both ‘If there is a piece of iron in here, / the work of a witch’ and ‘or a shot of witches’ (134).

Bragg, Lois, ‘Runes and Readers: In and Around The Husband’s Message’, Studia Neophilologica, 71 (1999), 34–50. 34-37 emphs how hard it is uto understand HBM runes. Identity, etc. ‘Ralph W. V. Elliott’s romantic readings of the poem’s runic passage, such as “FOllow the sun’s path across the sea to find joy with the man who is waiting for you”, are so often cited as definitive that their diregard for the fundamental principles of the runic writing system seems to have escaped scrutiny by nearly everyone except Page’ (36). ‘The verbs and prepositions in such as “slightly expanded” version are produced out of thin air, there being no reason for selecting these verbs and prepositions over others that would produce an entirely different meaning’ (38). Tho’ I’d still buy Begriffsrunen rare (36). Dead into ludic alphabets, medieval scholarly messing about 38-41; ‘That the Exeter Book’s public would have been able to solve the runic passage in The Husbna;ds Message as a cryptogram is therefore likely, although the possibilities remain that it is either faulty or fake’ (40). Sensibly unhappy about beam as rune-stve: implies tree or shaped trunk of tree (41). ‘This is not to say that runic writing could not appear on a larger staff that served some other purpose [than sending a message, ‘communication’]. In fact, there are such examples: the ca. 800 stick from Hedeby that bears a fuþark (Moltke Runes 193), a fifty-centimeter round stick that bears a charm, written in runes, against an unidentified disease, along with pictures and a message in an unsolves (and otherwise unexemplified) cunieform cryptography (ibid. 352-53)…’ (41). Ooh! But I still wonder if this could be a beam. Rightly points out that we’ve no ev. for runes as communication in ASE—or even Viking Dublin where you have good preservation conditions (42-44). But thoroughly fixated with the communication idea. Into an assoc with runes and death (memorial) (44). ‘Other readers of The Husband’s Message have sensed death in the poem, specifically a dead lord sending to his lady to join him on the other side. The lord’s sigeþeode, ‘victory people’, do sound much like the Old Norse sigrþioð [sic], “the ‘comitatus’ of the einheriar in Valhalla” (Bouman [Patterns…] 65). No explanation of runes, which I guess is fair enough.

Branston, Brian, The Lost Gods of England (London: Thames and Hudson, 1957)

Brantlinger, Patrick, Dark Vanishings: Discourse on the Extinction of Primitive Races, 1800-1930 (Cornell UP 2003). Looked at only on Google Books--check proper ref. ' "Makanna's Gathering",a poem by Pringle about the 1819 frontier war, was even more provocative, at least for one colonialist critic, who [84] thought it had helped to inspire the Xhosas to go to war in 1834-35. This accusation, based on the absurd notion that the Xhosas could somehow have read and been influenced by Pringle's poem, suggests howmuch animosity and paranoia there was, at least by the time of the 1834-35 war, toward humanitarianism in general. First published in the Oriental Herald in 1827 under the title "War Song of Makanna", Pringle's poem represents the prophet-chief of the 1819 rebellion awakening the "Amakósa" (or Xhosas) to "arm yourselves forwar ... To sweep the White Men from the earth, And drive them to the sea" (35, 100). Writing in the Graham's Town Journal in 1835, the critic declares:

Not the most zealous "Makanna", nor the most ferocious Kafir [sic] chief ... could have spirited up his countrymen in the remorseless warfare of revenge and extermination more effectually or more earnestly than has this ungrateful viper, Mr. Thomas Pringle. What! a Briton! and one who is the conspicuous organ of all the real or apparent philanthropists of the day ... good God!'
The critic goes on to accuse Pringle of "draw[ing] down the horrid vengeance of the unsparing assegai upon our defenceless and, till now, peaceful homes" (quoted in Pretorius, 51).' (pp. 83-84).

Braune, Wilhelm (ed.), Althochdeutsches Lesebuch, 15th edn by Ernst A. Ebbinghaus (Tübingen: Niemeyer, 1969)

Braune, Wilhelm, Althochdeutsche Grammatik, 14th rev. ed. by Hans Eggers, Sammlung kurzer grammatiken germanischer dialekte, 5 (Tübingen, 1987).

*Braunmüller, Kurt and Willy Diercks (eds), Niderdeutsch und die skandinavischen Sprachen I (Heidelberg: Winter, 1993)

Braunmüller, Kurt, `Forms of Language Contact in the Area of the Hanseatic League: Dialect Contact Phenomena and Semicommunication', Nordic Journal of Linguistics, 19 (1996), 141--54. Rather generic/theoretical, short on specific examples or primary analyses--catalogues forms of bilingualism/semi-communication, but I'm not clear how far it gets us. Might be worth coming back to when looking for paradigms for data.

Braunmüller, Kurt, `Receptive Multilinguialism in Northern Europe in the Middle Ages: A Description of a Scenario', in Receptive Multilingualism, Hamburg Studies on Multilingualism, 6 XXXXX, pp. 25--. Seems to summarise B's three big projects over the last 15 years. Should have a hany bibl. Seems here (not in 1996) to see 'receptive multilingualism' as a better alternative to Haugen's 'semi-communication' (26). To be honest I'm not sure what either means, but it seems to be about being able to understand but not produce another language/language variety. Seems rather creaky at times--rather old-fashioned ideas/views of research problems/moments of prescriptivism, in rather waffly intro on receptive multilingualism, lingua francas etc. Basically worth picking over this after writing up article to get material to dis/frameworks for interpretation. Some interesting primary analysis on articles though. Last para: 'receptive multilingualism also represents a starting point for second-language acquisition, especially for adults. Therefore, it is important to investigate the principles and strategies of receptive multilingualism than has been the case until now. Medieval northern Europe and present-day Scandinavia represent excellent fields for further investigations' (43).

*Braunmüller in Nordic Languages and Modern Linguistics (10. : 1998 : Reykjavík): The Nordic Languages and Modern Linguistics : proceedings of the tenth International Conference of Nordic and General Linguistics : University of Iceland, June 6-8, 1998 / edited by Gudrún Thórhallsdóttir. Reykjavík : Málvísindastofnun Háskóla Íslands, 2000. 4. hæð 401.06 Nor

Braunmüller, Kurt, `Language Contact During the Old Nordic Period I: With the British Isles, Frisia and the Hanseatic League', in The Nordic Languages: An International Handbook of the History of the North Germanic Languages, ed. by Oskar Bandle and others, Handbücher zur Sprach- and Kommunikationswissenschaft, 22, 2 vols (Berlin: de Gruyter, 2002--5), i pp. 1028-XXXXX. `The interlinguistic relations within the Gmc-speaking parts of the Baltic and beyond were based on mutual intelligibility and receptive multilingualism. This form of communication has also been called semicommunication ... Therefore, a Swede or a Dane may have considered MLG a potential or quasi-dialect of his/her own linguistic system and would consequently understand what the Hanseatic merchant wanted to say' (1036). The real detail on this subject is in the companion article in vol 2.

Braunmüller, Kurt, `Language Contacts in the Late Middle Ages and Early Modern Times', in The Nordic Languages: An International Handbook of the History of the North Germanic Languages, ed. by Oskar Bandle and others, Handbücher zur Sprach- and Kommunikationswissenschaft, 22, 2 vols (Berlin: de Gruyter, 2002--5), ii pp. 1222-33. 'It has sometimes been reported that letters, messages and documents written in Latin had to be translated in order to be understood by the general public. But no information has been found yet to suggest that Low German texts usually had to be interpreted in Scandi[1228]navia in order to be understood ... Generally, hardly any comments are to be found concerned with questions of problems of multilingual communities during this period. The only reasonable explanation for this remarkable fact seems to be that it was not worth mentioning because it was the normal or default situation: if problems occurred, they must have been treated as the result of different points of view or antagonistic interests but obviously not by a failure of communication due to a multilingual/dialectal situation. Therefore, we have very good reasons to suppose that direct, interdialectal communication worked quite well between genetically closely related languages/dialects in the Hanseatic sphere' (1227-28)

Bray, Dorothy Ann, a List of Motifs in the Lives of the Early Irish Saints, Folklore Fellows communications 252 (Helsinki: Suomalainen Tiedeakatemia 1992) [theol JD1580 BRA]

Bredehoft, Thomas A., ‘Ælfric and Late Old English Verse’, Anglo-Saxon England, 33 (2004), 77–107.

Thomas A. Bredehoft, Early English Metre (Toronto: University of Toronto Press, 2005)

Bredsdorff, Thomas, Chaos & Love: The Philosophy of the Icelandic Family Sagas, trans. by John Tucker (Copenhagen: Museum Tusculanum Press, 2001). Check original in library cats, copyright page gives Kaos og kærlighed (Copenhagen, 1971, 1995), which isn’t enormously helpful.

*Breeze, Andrew, ‘Old English Trum “Strong”, Truma “Host”: Welsh Trwm “Heavy” ’, Notes and Queries, 40 (238) XXXX (1993), 16–19.

Breeze, Andrew 1997. Old English Wann, ‘Dark; Pallid’: Welsh Gwann ‘Weak; Sad, Gloomy’. ANQ 10: 10–13.

Breeze, Andrew, ‘Seven Types of Celtic Loanword’, in The Celtic Roots of English, ed. by Markku Filppula, Juhani Klemola and Heli Pitkänen, Studies in Languages, 37 (Joensuu: University of Joensuu, Faculty of Humanities, 2002), pp. 175–81

Breeze, Andrew, 'Britons in West Derby Hundred, Lancashire', Northern History, 44 (2007), 199–203

Breeze, Andrew, 'Bede's Hefenfeld and the Campaign of 633', Northern History, 44 (2007), 193–97.

Bremmer, Rolf H. Jr., ‘The Importance of Kinship: Uncle and Nephew in Beowulf’, Amsterdamer Beiträge zur älteren Germanistik, 15 (1980), 21–38. Mainly surveys ev. for the importance of sister’s son in ASE and shows importance in Bwf esp. re likelihood that Wiglaf stands in this relation to Bwf.

Bremmer, Rolf H., ‘The Old Frisian Component in Holthausen’s Altenglisches etymologisches Wörterbuch’, Anglo-Saxon England, 17 (1988), 5–13.

*“Widows in Anglo-Saxon England.” In L. van den Berg and J. Bremmer (eds.), Between Poverty and the Pyre: Moments in the History of Widowhood. London and New York: Routledge. 58–88. 1995.

Bremmer, Rolf H., ‘The Anglo-Saxon Pantheon According to Richard Verstegen (1605)’, in The Recovery of Old English: Anglo-Saxon Studies in the Sixteenth and Seventeenth Centuries, ed. by Timothy Graham (Kalamazoo, 2000), pp. 141-72. ‘he flatly ignore Tacitus’s information that the Germans “nec cohibere parietibus deos neque in ullam humani oris speciem adsimulare ex magnitudine caelestium arbitrantur” (“do not think it in keeping with the divine majesty to confine gods within the walls or to portray them in the likeness of any human countenance”), Germania 9.3 (148). Caesar, De Bello Gallico VI, 21 claims celestial bodies to be worshipped by Germans (156, n. 32)

Brenner, Oscar (ed.), Speculum regale: Ein altnorwegischer Dialog nach Cod. Arnamagn. 243 Fol. B und den ältesten Fragmenten (Munich: Kaiser, 1881)

Brett, Cyril, ‘Notes in Passages of Old and Middle English’, Modern Language Review, 14 (1919), 1-9. ‘A. G. Little, Studies in English Franciscan History (1917) p. 230 (extract from the Franciscan Fasciculus Morum, v. 26, between 1272 and 1400, perhaps before 1340) De uictoria fidei: “apud Elvelond, ubi iam, ut dicunt, manent illi fortissimi athlethe, scilicet Onewone [so MS. Eton 34, f. 69: MS. Bodl. 410, f. 71, Unewyn] et Wade…” ’ (1).

Brewer, Charlotte, Editing `Piers Plowman': The Evolution of the Text, Cambridge Studies in Medieval Literature, 28 (Cambridge: Cambridge University Press, 1996)

Brewster, Paul G., ’The Foundation Sacrifice Motif in Legend, Folksong, Game, and Dance’, Zeitschrift für Ethnologie, 96 (1971, 71–89; repr. in The Walled-Up Wife: A Case-Book, ed. by Alan Dundes (Madison, WI, 1996), pp. 35–62. [464:6.c.95.20 NF2] Nothing that’s really relevant to Merlin story except v. indirectly.

Bridges, Margaret, ‘Of Myths and Maps: The Anglo-Saxon Cosmographer’s Europe’, in Writing and Culture, ed. by Balz Engler, SPELL: Swiss Papers in English Language and Literature, 6 (Tübingen: Narr, 1992), pp. 69–84. Utter waffle.

**Brie, Maria, ‘Der germanische, insbesondere der englische Zauberspruch’, Mitteilungen der Schlesischen Gesellschaft für Volkskunde, 8, 2 XXXX (1906), 1-36.

Briem, Ólafur, Vanir og Æsir, Studia Islandica, 21 (Reykjavík, 1963). Haddingjar as blokes with woman’s hairdo, like feminised priest figures 258–59 to explain why it’s the heardingas who ‘ðone hæle nemdun’ in Rune Poem Ing.

[Another respect in which vanir might have had a different significance from that in Snorri’s mythography is suggested by Briem’s arguments (1963). Briem effectively re-shaped the long-standing idea of the vanir as a more ancient cult, overlain by the æsir cult of later invaders of Scandinavia (on which see Näsström 1995, 61–62), to argue that place-name and other evidence suggested that vanir-cults were the deeper-rooted in medieval Scandinavia, and that the gods conventionally known as the æsir—particularly Óðinn, Týr and Þórr—were concepts characteristic of the West-Germanic-speaking areas, which were subsequently adopted by progressively more northerly Germanic-speaking communities. This argument may be unprovable. It seems clear that pagan mythologies developed considerably in the centuries preceding the conversion of Scandinavia to Christianity, but while variation in the mythologies is clear in our texts, it is hard to equate this with chronological strata. Moreover, part of Briem’s argument was ex silentio, being based on the idea that there is no evidence for the vanir-gods among the West-Germanic-speaking peoples (1963, XXXX). In a limited sense, this is true, and it is certainly plausible to see the Roman frontier as a culturally (and linguistically) innovative zone in the Germanic-speaking world, with developments in this area influencing more northerly regions more slowly (see Carl PhD XXXX). But the point ignores the difficulty of confidently identifying cognatess of Freyr and Freyja in West Germanic place-names as theophoric (see for Old English Gelling 1961, XXXX; see further below, TTTT), and the distinct possibility that similar gods were known in this area by different names (which is a corollary of my discussion below). Accordingly, North (1997, esp. XXXX) has recast this kind of argument to place Ing, a counterpart of Freyr, at the centre of Anglo-Saxon paganism, as Briem placed the vanir at the centre of earlier Scandinavian paganism, with figures like Woden and Þunor being conceived as more peripheral figures, the prominence of the Scandinavian counterparts Óðinn and Þórr in our sources being the result of later developments; while the appearance of words like wuldor and XXXX as the god-names Ullr and XXXX in Scandinavia is taken as an example of the same processes. Although many of North’s arguments are unconvincing or inadmissible (see for example below, TTTT, TTTT), he has provided a valuable alternative model to Snorri’s pantheon-based mythography for interpreting the evidence for pre-conversion Anglo-Saxon beliefs.]

Briggs, Katherine, The Fairies in English Tradition and Literature (London, 1967) [1991.8.351]. Mainly too late for me. But has Walter Map, Geoffrey of Monmouth, Gerald of Wales, Gervase of Tilbury (esp. Otia Imperialia III), Ralph of Coggeshall (Rolls series 66, pp. 66, 120-1), William of Newburgh, Orfeo, Marie de France, Huon of Bordeaux (EETS 1883-7, i, 73). That survey’s pp. 4-10. ASC 1127. Orderic.

Briggs‚ K. M.‚ ‘The Fairies and the Realms of the Dead’‚ Folklore‚ 81 (1970)‚ 81-96. Guinever and Lancelot in Orfeo-type story, she argues; Mallory XIX §1. ‘…it has been suggested that Sir Meliagrance, theson of King Bagdemagus, was a king of the Underworld. If this were so it would bring Guinevere and Meroudys [=Heroudys] into some connection’ (82). Cfs Midir and Etain (84)—king tries to protect woman from being nicked but she’s got anyway. Rather frustrating tour of various bits of folklore, very few refs at all. Probably be worth another look and a ref if you get into elfs-as-the-dead territory. Also NB Romance of Thomas of Ercildoune. Ballads also. Might be useful.

*Briggs, K. M., The Fairies in Tradition and Literature [Uc.7.5810]

*Briggs, Katharine M., The Vanishing People: A Study of Traditional Fairy Beliefs (1978), 31 re lost children of eve story in Scotland.

*Briggs, Robin, Witches and Neighbours: The Social and Cultural Context of European Witchcraft, 2nd ed. (Oxford, 2002).

Brink, Stefan, ‘Home: The Term and the Concept from a Linguistic and Settlement-Historical Viewpoint’, in The Home: Words, Interpretations, Meanings, and Environments, ed. by David N. Benjamin (Aldershot: Avebury, 1995), pp. 17–24. Just brief look at cognates and place names, not much punch. This is kind of a cool collection, BTW—something to come back to.

Brink, Stefan, ‘Political and Social Structures in Early Scandinavia’, Tor, 28 (1996), 235–81. Re his model of typic (Swedish-based) central place toponymy, ‘Four theophoric place-names occur, indicating a probably division into two different chronological layers, an older one represented by the goddess †Njärd’s stav “staff” and the god Ull’s åker “arable land”, and a presumably younger name-pair, the goddess Fröja’s berg “hillock” and the god Frö’s lund “grove”. The occurrence of such name-pairs, with female and male pagan divinities found in the names of places close by [242] each other, cannot, in my opinion, be explained away. This kind of theophoric name-pair probably had some significance for the pagan fertility cult and very often occurs in a central-place context’ (241–42). 242 mentions Bwf and poetic edda hall stuff, et passim actually. 247–48 re Uppsala templum, arguing that although usually so called, the one instance of triclinium is the crucial thing; n. 1 (text on p. 274) ascribes this to a pers comm from François-Xavier Dillmann.

Brink, Stefan, ‘Political and Social Structures in Early Scandinavia ii: Aspects of Space and Territoriality—the Settlement District’, Tor, 29 (1997), 389–437.

*Brink, S., ‘Social Order in the Early Scandinavian Landscape’, in Settlement and Landscape: Proceedings of a Conference in Århus, Denmark, May 4–7 1998, ed. by C. Fabech and J. Ringtved (Højbjerg, 1999), pp. 423–38.

*Brink, S., ‘Fornskandinavisk religion—förhistoriskt samhälle: en bosättningshistorisk studie av centralorder i Norden’, in Religion och samhälle i det förkristna Norden: et symposium, ed. by U. Drobin XXXX (Odense, 1999), 11–55.

*Brink, Stephan, ‘Social Order in the Early Scandinavian Landscape’, in Settlement and Landscape ed. Fabech etc (1999)

Brink, Stephan, ‘Mythologizing Landscape: Place and Space of Cult and Myth’, in Kontinuitäten und Brüche in der Religionsgeschichte: Festschrift für Anders Hultgård zu seinen 65. Geburtstag am 23.12.2001 in Verbindung mit Olof Sundqvist und Astrild van Nahl, ed. by Michael Strausberg, Ergänzungsbände zum Reallexicon der Germanischen Altertumskunde, 31 (Berlin: de Gruyter, 2001), pp. 76–112. ‘In historical times, we in the western world have transformed nature and landscape (i.e. the cultural landscape) from an essentially existential “partner”, charged with mythical cultic, numinous and socializing places of memory, places that people had a “religious” relation with, into economic entities, containers of resources, of raw material, that we can use or rather misuse in an [sic] unilateral way’ (81). Suggests Xianity brings division of profane and holy, changes rel. with lnadscape (81–83); Gk interaction with natural/divine world 83–85. ‘A religion may either bind people to a place or free them from it. The pagan religion of Scandinavia was obviously of the former kind’ (86). Xianity ‘cut off the chains to the earth and to the heimat’ (86). Buys into big distinction between upper and lower deities, álfar among the lower. Hmm. Eminently citable re mythologised character of landscape, proximity of divine, lack of distinction between natural and divine etc. ‘We have a most interesting case in Sweden, in which a large forest may be interpreted as ‘the forest where the gods dwell’ or something like that, namely the large borderalnd called Tiveden, situated between the provinces of Västergötland and Närke’ (100). < tívar he argues.

Brits, Baylee and Prudence Gibson, 'Introduction: Covert Plants' 'Although we can’t ‘speak plant,’ we can seize the opportunity to interrogate the absence of an appropri[13]ate lexicon to discuss the vegetal world. We can envisage a future where plants lead us to new models of thinking, better solutions, better collaborations and better adaptive potentials. As Michael Marder and Luce Irigaray suggest in their 2016 book Through Vegetal Being, we can give our writing back to plants. 5 This is plant writing: an openness to sentience, sapience, and forms of life that are distinctly botanical' (12-13). 'Plants are no longer the passive object of contemplation, but are increasingly resembling ‘subjects,’ ‘stakeholders,’ or ‘performers.’ The plant now makes unprecedented demands upon the nature of contemplation itself' (13).

Brockelmann, Carl, History of the Arabic Written Tradition, trans. by Joep Lameer, Handbook of Oriental Studies. Section 1 The Near and Middle East, 117, 5 vols in 6 (Leiden: Brill, 2016-19), III (=Supplement Volume 1) p. 88; {{ISBN|978-90-04-33462-5}} [trans. from ''Geschichte der Arabischen Litteratur'', [2nd edn], 2 vols (Leiden: Brill, 1943-49); ''Geschichte der arabischen Litteratur. Supplementband'', 3 vols (Leiden: Brill, 1937-42)].

Brodeur, Arthur Gilchrist, The Art of ‘Beowulf’ (Berkeley: University of California Press, 1959)

Broedel, Hans Peter, The ‘Malleus maleficarum’ and the Construction of Witchcraft: Theology and Popular Belief (Manchester: Manchester University Press, 2003). 91–121 ch. 5 ‘Witchcraft: the formation of belief I’. ‘From rumors, memorates, and denunciations and confessions couched in traditional terms, Institoris and Sprenger constructed their image of witchcraft. As inquisitors and priests they were uniquely well positioned to hear an astonishing range of opinion and narrative concerning witches, and were equally obliged to make sense of it all. The witch-beliefs of the Malleus draw heavily upon traditional beliefs and previously constituted categories which Institoris and Sprenger reinterpreted in a manner consistent with a theologically Thomist view of the world. The success of this project was due less to their theological sophistication and rigorous logic (neither of which is especially evident), than to their sensitivity to the world picture of their informants. They did not simply demonise popular belief, but tried instead to reconstruct it for their own purposes. Their picture of witchcraft was successful precisely because iit corresponded so closely with the ideas of the less well educated. Other demonologists treated witchcraft as a sect, worse than, but otherwise similar to, other heresies; because of their epistemological and metaphysical assumptions, however, Istitoris and Sprenger understood witchcraft much more as did the common man, as part of a spectrum of human interaction with preternatural and supernatural powers. For this reason, althjough the model of witchcraft in the Malleus is certainly a composite, constructed from several different but interrelated idea-clusters, the fit between this model and supranormal events as they were reported was closer than the [101] competing models of other learned observers, and was thus more persuasive’ (100–101). Re women riding out etc. 101–115. ‘Although they are scattered over several centuries, taken together these accounts suggest a reasonably consistent body of belief, closely related to the [104] rural European “fairy cults” described by nineteenth and twentieth-century folklorists. In its medieval form, the tradition centred upon a belief in troops of spectral women, led by some specific but variously named mistress, which visited houses at certain times of the year and brought either good fortune or ill, depending on the their reception. These beings might also determine a person’s fate at birth, and claimed a certain number of people, sometimes up to a third of humanity, as their own. Those chosen, who appear to have been mainly women, accompanied the trouping “fairies” on their rounds, paid court to their mistress, and attended their revels’ (103–104).

Sven Grén Broberg (ed.), Rémundar saga keisarasonar, Samfund til udgivelse af gammel nordisk litteratur, 38 (Copenhagen: Møller, 1909--12)

Brogan, Hugh (ed.), Signalling from Mars: The Letters of Arthur Ransome (London: Cape, 1997)

*Brøgger, N. C., ‘Frøya-dyrkelse og seid’, Viking, 15 (1951), XXXX.

Bromwich, Rachel, ‘Celtic Dynastic Themes and the Breton Lays’, Études Celtiques, 9 (1960–61), 439–74. Re Marie de France. Basically re loathly lady motif; sees it as an original Celtic sovereignty goddess thing (flaitheas na h-Eirenn ‘the sovereignty of Ireland’): Echtra mac n-Echach ‘The adventure of the sons of Eochaid Mugmedón’ and Cóir Anmann ‘The fitness of names’ episode re name Lugaid Láigde (445), summaries 446-48. NB the first has separente incident interpolated (she says): Mongfind the queen ‘has expressed a wish that the inheritance should be decided, and the task of doing so is entrusted to the smith Sithchenn. He sets fire to his forge: each pf the brothers saves some object from the fire, but it is Níall who brings out the essential anvil and bellows. The sith pronounces obscure prophecies about each of the brothers, which are suggested by the nature of their burdens’ (447) interesting comparison for Völundr? Both have hunt followed by finding loathly lady.

‘A relationship between the Irish stories of the Transformed Sovereignty and the English poems in which this theme is attached variously to Gawain or to an idefinite or un-named character can admit little doubt. In its essentials the story is the same although … in all the English [453] versions as they have come down the original significance of the Sovereignty theme has inevitably ceased to be recognised, and so a fresh explanation for the heroine’s transformation has been introduced’ (453). Hohum. Reckon it’s echoed in Perceval continuations. Unparalled bit of Peredur with 3 versions of Peredur’s fight with monster ‘variously called sarff ‘serpent’, pryf ;worm’, and addanc, perhaps ‘water-monster’ ’ (457) sees undoubted fairy-mistress’ in the last. Assoc in text with India/Constaninople, ‘thin disguises for her Otherworld origin’ (457 n. 3). Citing Jones and Jones ?trans 203-17. Suggests that she may even have been the addanc—cf. serpent form of mistress in Walter’s Henno-cum-Dentibus (457, n. 4). ‘In mediaeval sources these [Melusine] stories tend to have dynastic connotations’ (457, n. 4). 458-60 names in Peredur-Perceval material and analogues suggesting dynastic origin legends lying behind them. ‘Since the Tranformed Hag is a receding figure, only faintly delineated, in the versions just considered, it is the less surprising to find that elsewhere in Old French literature the Chase of the Hite Stag has survived in isolation as a preliminary to adventures of a similar kind to those introduced by the combined motives’ (460) hmm… Reckons Graelent most conservative of Breton lays—just like lanfal in plot except Graelent wins fairy bride by chasing white hart, finding woman in pool and nicking her clothes (460, summary 460-61). Sees Lanval as more innovative, plausibly enough (461). ‘Guigemar retains nothing of the original theme except the chase of a white doe … as the prelude to an episode of love’ (462). Name-game and dynastic origins in Guigemar and Graelent (462-63), looks convincing enough.

‘Another folktale, recorded as early as the sixteenth-century [sic], tells how Urien Rheged met with a fairy at a ford, and from his union with her sprang his even more famous son Owein (Yvain). (G. Evans, Report on Welsh Mss. I, p. 911). Some corroborative evidence for the antiquity of this tradition is to be found in the triad Tri Gwyndorllwyth, see Trioedd Ynys Prydein no. 70. But such tales of the half-supernatural descent of dynasties are essentially different in their emphasis from the Sovereignty or “fairy-mistress” type of dynastic theme which is under consideration above’ (469, n. 1). Are you sure?! Then fades away with some musings on place of origin of Gawain trads (Galloway). But generally useful, esp. to ref for general e.g.s of fairy bride as dynastic originator etc.

Bromyard, Johannes de, Summa praedicantium (Nuremberg, 1518) [E.3.20]

p. ccclv verso col. 2, ‘Sortilegii siue cuiuscunq3/ diuinationis. Primo in generali ostendet in/ uentio et prohibitio et sortilegorum maledictio. Secundo/ in speciali ostendit carminatricum error. Tertio deceptio ostendit que fit in cartulis et ligaturis circa collum por/ tatis et obuiationibus et vocibus auium et constellatio/ nibus. Quarto deceptio ostendit que fit per diuina/ tionem et illusionem somniorum. Quinto deceptio osten/ diture illorum qui dicunt se de die vel de nocte a quodam/ pulchro populo rapi vel cum eis loqui vel volare seu/ quicquam societatis habere. Sexto quare effectus diui/ nationis seu sortilegii aliqando veraciter eueniunt:et quare/ deus hoc permittat:et quantum deus permittat malignos/ spiritis in talibus praeualere’ (ie. cunquibus?) and 7 and 8, bla bla.

Bromiadus, Ioanni, Suma praedicantum (Antwerp, 1614) [G*.1.28]. Part 2, Cap. 11, p. 371, col. 1:

‘Quinto deceptio ostenditur illorum, qui/ dicunt se de die, vel de nocte à quodam pulchro po/ pulo rapi, vel cum eis loqui, vel volare, seu quicquam/ societatis habere’

same, p. 374, col. 1: ‘Hac insuper illusione deceptæ sunt mulieres,/ quae in hac parte magisinueniuntur culpabiles, quam viri, quæ dicunt se rapi, à quodam populo, & duci/ ad loca quædam pulchra, ignota [Nuremberg innota], quæ etiam di/ cunt se cum eis æquitare [Nuremberg equitare] per multa terrarum spa/ cia intempestatæ noctis silentio, & loca plurima per/ transire, & qui eis credunt, & quod loca quæcunq./ clausa exeunt, & intrant ad libitum.’ Also, same place: ‘Illud etiam non/ est omittendum, quod quædam scelerate[hooked e] mulieres/ retro post Sathanam conuerse[hooked e] demonum [hooked e] illusioni/ bus, & phantasmatibus seductæ frequenter se pro/ fitentur [Nuremberg praefitentur] cum diana nocturnis horis Deo pagano/ rum, vel cum Herodiade, & innumera multitudi/ ne mulierum æquitare {Nuremberg equ…] super quasdam bestias, &/ multarum terratum spatia pertransire intempestaæ/ noctis silentio, & c. Sed vtinam hæ solæ in perfidia/ sua perijssent, & non multos secum ad infidelitatis/ interitum perduxissent. Et parum infra. Siquidem,/ & ipse Sathanas, qui transfigurat se in angelum lu/ cis , cum mentem cuiuscunque mulieris cæperit, &/ hanc per infidelitatem sibi subiugerauerit.illico trans/ format se in diuersarum personarum species, atque/ similtudines, & mentem, quam captiuam tenet,/ in somnis deludens, modo læta, modo tristia, mo/do cognitas, modo incognitas personas ostendens,/ per deuia quæque deducit, & cum solus spiritus/ hæc patitur,, infidelis homo non in anima, sed in cor/ pores euenire opinatur. Et cito post paucis interpo/ sitis sequitur. Quisquis hoc credit infidelis est, &/ pagano deterior’.

col. 2: ‘Secundo illas à nocumento non præseruant, si/ cut patet per exemplum de muliere, quæ sacerdoti/ de huiusmodi ducatu confessa dixit, quod nulla/ clausura sibi obstare posset, quin statim per auxi/ lium, & inuocationem illius populi esset vbi vellet./ Tentabo, inquit, sacerdos, & omnia firmans, &/ baculum in manu accipiens, & ipsam egregie verberare incipiens præcepit, quod exitum quæraret. Quem cum inuenire non posset, fatere necesse fuit,/ quod tam illorum auxilium, quam ars in necessita/ te sibi defecit. Ex prædictis ergo patet, quod necesse. est fateri, quod in malo statu, & à demone aliquo/ modo possessi sunt, vel propter defectum baptismi, vel/ confirmationis, vel bonæ vite[hooked e].’ [all these Nuremberg p. CCClvii recto col 2 to verso col 1 (in the case of the last quote).

Inc. 1. A.7.2 no title page or anything—check it out using catalogue I guess (alas, not the online one. C15 the bloke said). More heavily abbreviated . Some spelling variations (equitare, ignota, fantasm…) but that’s all I think.

Inc. 1.c.1.5 Basel. 2 vols. Nothing new here either. No title page either.

Bronnenkant, L. J., ‘Thurstable Revisited’, The English Place-Name Society Journal, 15 (1982–83), 9–19

Brook, G. L. and R. F. Leslie, La3amon: Brut, Edited from British Museum MS. Cotton Caligula A. ix and British Museum MS. Cotton Otho C. xiii, 2 vols, Early English Text Society, 250, 277 (London: Oxford University Press, 1963–78).

*Brooke, Christopher N. L., The Medieval Idea of Marriage (Oxford, 1989)

*Brooke, Daphne, ‘The Northumbrian Settlements in Galloway and Carrick: An Historical Assessment’, Proceedings of the Society of Antiquaries of Scotland, 121 (1991), 295–327

Brooks, N. P., ‘Arms, Status and Warfare in Late-Saxon England’, in Ethelred the Unready: Papers from the Millenary Conference, ed. by David Hill, BAR, British Series, 59 (Oxford: BAR, 1978), pp. 81–103; repr. in Nicholas Brooks, Communities and Warfare 700–1400 (London: Hambledon, 2000), pp. 138–61.

* N. Brooks, M. Gelling and D. Johnson, 'A New Charter of King Edgar', Anglo-Saxon England, xiii (1984), pp. 137-55

Brown, Arthur C. L., ‘Notes on Celtic Cauldrons of Plenty and the Land-Beneath-the-Waves’, in Anniversary Papers by Colleagues and Pupils of George Lyman Kittredge: Presented on the Completion of his Twenty-Fifth Year of Teaching in Harvard University, June, MCMXIII, ed. by Robinson, Sheldon and Neilson (London, 1913), pp. 235–49. Looking for grail origin etc. etc. nowt of use tho’ possibly worthwhile in its time.

Brown, Catherine, ‘Scratching the Surface’, Exemplaria: Medieval, Early Modern, Theory, 26 (2014), 199–214.

Brown, Lesley (ed.), The New Shorter Oxford English Dictionary on Historical Principles, 2 vols, 4th ed. repr. (with corrections) (Oxford, 1993). Much updated from old SOED by new ref to OED but from that also by ref to MED, DOST, N&Q etc. s.v. elf: ‘1 A supernatural, usu. small being of Germanic mythology with magical powers for good or evil; a fairy (sometimes distingiuished from a fairy as being male, or, formerly, inferior or more malignant). OE.’ much better than OED but also nice e.g. of old mistakes.

*Brown, Michelle P., ‘Paris, BN lat. 10861 and the scriptorium of Christ Church, Canterbury’, Anglo-Saxon England, 15 (1987), 119–37. So whence her refs to 164–71?! Wierd.

Brown, Michelle P., The Book of Cerne: Prayer, Patronage, and Power in Ninth-Century England (London: The British Library, 1996) [SW4 118:3.b.95.1]. Wow, looks great. CUL MS Ll.1.10. ‘It forms part of a group of such prayerbooks … Harley 7653 (the Harleian praayerbook, now fragmentary … ); Harley 2965 (the Book of Nunnaminster …); Royal 2.A.xx (the Royal prayerbook…). C8-9 (15). Context of Mercian supremacy. p. 19 for contents. Contains Marian devotions, discussed 139-40, in Latin. A bit too palaeographical for immediate relevance—not really much on power and patronage etc. Never mind. 178–79 re provenance of Royal Prayerbook, she says in 2001, but ref. seems a bit spurious to me.

Brown, Michelle P., ‘Female Book-Ownership and Production in Anglo-Saxon England: The Evidence of the Ninth-Century Prayerbooks’, in Lexis and Texts in Early English: Studies Presented to Jane Roberts, ed. by Christian Kay and Louise M. Sylvester, Costerus New Series, 133 (Amsterdam, 2001), pp. 45–67. ‘There is much evidence pointing to high standards of female literacy in pre-Alfredian England’ (45). Survey of ev. 45–51 before getting into Mercian MSS, with brief look at later ev. 58–60. Incl. that Franksih women’s book rpduction comparatively well-attested. NBs that it’s striking that the best ev. comes from a rare kind of book – ie. C9 books (50–51). Reckons Book of Nunnaminster (BL Harley MS 2965) ‘was probably made for and perhaps by a woman. By the end of that century it was associated with, and likely owned by, a Mercian noblewoman who became the wife of King Alfred. Although ght Ealhswith / Nunnaminster connection canot be conclusively substantiated, the Book of Nunnaminster certainly appears to have been in female ownership in Winchester during the late ninth and early tenth centuries’ (55, cf. 53–56). ‘To conclude, within three of the Mercian prayerbooks there is a steady stream of evidence, all of it circumstantial, pointing to female ownership’ (58)—partly ‘cos devotional books are partly tailored to readers so likely to include gendered hints.

Brown, Peter, ‘Sorcery, Demons and the rise of Christianity from Late Antiquity into the Middle Ages’, in Witchcraft Confessions and Accusations, ed. by Mary Douglas (London, 1970), pp. 14-46. [Anthrop K430 DOU, 460:01.c.9. nf2]

Brown, Peter, A Companion to Chaucer (Oxford, 2000).

*Brown, Theo, ‘The Black Dog’, Folklore, 69 (1958), 175-92. Might be good re scucca.

*Brown, T. J., ‘The Irish Element in the Insular System of Scripts to circa A.D. 850’, Die Iren und Europa im früheren Mittelalter, ed. H. Löwe, 2 vols (Stuttgart, 1982), i, 101–19. 109, n. 12 says Epinal glossary now c. 700, Lapidge 1986, 58 buys this.

*Brown, Tony and Glenn Foard, ‘The Saxon Landscape: A Regional Perspective’, in The Archaeology of Landscape: Studies Presented to Christopher Taylor, ed. by Paul Everson and Tom Williamson (Manchester: Manchester University Press, 1998), pp. 67–94

Brown, William, The History of Missions; or, the Propagation of Christianity among the Heathen, since the Reformation, 2 vols (Philadelphia: Coles, 1816). This the first American edition. Looks like it was originally published in 1814. http://books.google.com/books?id=Vn8XAAAAYAAJ&dq, http://books.google.com/books?id=o38XAAAAYAAJ&dq. (Full title page is The History of Missions; or, the Propagation of Christianity among the Heathen, since the Reformation. By the Rev. William Brown, M. D. With additional notes, and a map of the world. Also, a short account of the first introduction of the Gospel into the British Isles. By Adam Clarke, LL. D. F. S. A. &c. &c.). I, iii–iv 'It is not improbable, indeed, that some will think the following work should have commenced with the Christian æra; but as, from the period of the Apostolic age, until the Reformation, the materials are in general extremely scanty and uninteresting' (I iii) followed by dissing Catholics.

Brownlee, [John], 'Appendix I: Account of the Amakosæ, or Sourth Caffers', in George Thompson, Travels and Adventures in Southern Africa (London: Colburn, 1827), pp. 439–61 (from an MS, date of which isn't stated).

*Bruce, D., ‘Some Proper Names in Layamon’s Brut not Represented in Wace or Geoffrey of Monmouth’, Modern Language Notes, 26 (1911), 65-9. Agues that Argante is < Morgant, who heals Arfa in Vita Merlini. Apparently. Relevant re idea that La3amon wanted his elf shiny, cf. argentus or whatever it is.

*Bruckner, Wilhelm, Die Sprache der Langobarden, Quellen und Forschungen, 75 (Strassburg, 1895). Re etym of Alboin, Alpsuina.

*Bruder, Reinhold, Die Germanische Frau im Lichte der Runeninschriften und her antiken Historiographie (Berlin, 1974). Critical of sources like Tacitus. Goodo.

Bruford, Allan, ‘Trolls, Hillfolk, Finns, and Picts: The Identity of the Good Neighbours in Orkney and Shetland’, in The Good People: New Fairylore Essays, ed. by Peter Narváez, Garland Reference Library of the Humanities, 1376 (New York: Garland, 1991), pp. 116–41. 120-21 re selkies; idea that seals are angels who fell into the sea 121. Finn folk, ‘a belief brought from Norway … In most Shetland stories it is clear that seals who also appear in human form are such “Norway Finns” ’ (121). Pict as trow in folklore as due to learned interference, tho’ not a comprehensive account 123-4.

Brundage, James A., Law, Sex and Christian Society in Medieval Europe (London, 1987). ‘Law and Sex in Early Medieval Europe, Sixth to Eleventh Centuries’ focused on Gmc stuff but proves to be rather half-arsed survey from secondary lit, very little on ASE anyway, etc. (124–75). You could cite it, generally and for its overall argument that the Church in this period increasingly determined attitudes to sex and marriage with connected shame, ideas of adultery, etc., but really it’d be slightly disingenuous to do so. Also citable as usual half-arsed sort of survey of laws and penitentials.

Bruneton, Jean, Toxic Plants Dangerous to Humans and Animals, trans. by Caroline K. Hatton (Paris: Lavoisier, 1999); originally published as Plantes toxiques pour l’Homme et les animaux (XXXX, 1996)

Brunsdale, Mitzi M., Encyclopedia of Nordic Crime Fiction: Works and Authors of Denmark, Finland, Iceland, Norway and Sweden since 1967 (Jefferson, NC: McFarland, 2016).

*Brush, K. A., ‘Gender and Mortuary Analysis in Pagan Anglo-Saxon Archaeology’, Archaeological Review from Cambridge, 7 (1988), 76–89.

Brustad, Kristen, 'The Question of Language', in The Cambridge Companion to Modern Arab Culture, ed. by Dwight F. Reynolds (Cambridge: Cambridge University Press, 2015), pp. 19-35; DOI:10.1017/CCO9781139021708.004.

*Bryan, Elizabeth J., Collaborative Meaning in Scribal Culture: The Otho La3amon (Ann Arbor: University of Michigan Press, 1999)

Bryant, Levi, Nick Srnicek, and Graham Harman, ‘Towards a Speculative Philosophy’, in The Speculative Turn: Continental Materialism and Realism, ed. by Levi Bryant, Nick Srnicek and Graham Harman (Melbourne: Re.press, 2011), pp. 1-18

Bryce, James, Impressions of South Africa, 3rd rev. edn (London: Macmillan, 1899). 'One of the greatest among the difficulties which confront the missionaries is to know how to deal with polygamy, a practice deeply rooted in Kafir life. A visitor from Europe is at first surprised to find how seriously they regard it, and asks whether the eample of the worthies of the Old Testament does not make it hard for them to refuse baptism to the native who seeks it, though he has more than one wife. The clergy of the Church of England, however, and those of the French Protestant Church--and I think other missionaries also--are unanimous in holding that, although they may properly admit a polygamist as a catechumen, they should not baptize such a one; and they say hat the native pastors hold this view even more strongly than they do themselves. Polygamy is so bound up with heathen customs, and exerts, in their view, so entirely baneful an influence upon native society, that it must be at all hazards resisted and condemned.[fn. 1: 'After listening to their arguments, I did not venture to oubt that they were right.'] One is reminded of the Neoplatonic philosophers, the last professors of the Platonic academy at Athens, who in the sixth century of our era sought an asylum from Christian persecution at the court of Chrosroes Anurshirwan, in Persia. They forced themselves to tolerate the other usages of the people among whom they came, but polygamy was too much for them, and rather than dwell among those who practised it, they returned to the unfriendly soil of the Roman Empire. // The missionaries, and especially those of the London Missionary Society, played at one time a much more prominent part in politics than they now sustain. Within and on the borders of Cape Colony they were, for the first sixty years of the present century, the [376] leading champions of the natives, and as they enjoyed the support of an active body of opinion in England and Scotland, they had much influence in Parliament and with the Colonial Office. Outside the Colony they were often the principal advisers of the native chiefs (as their brethren were at the same time in the islands of the Pacific), and held a place not unlike that of the bishops in Gaul in the fifth century of our era. Since, in advocating the cause of the natives, they had often to complain of the behaviour of the whites, and since, whenever a chief came into collision with the emigrant Boers of with colonial frontiersmen, they became the channel by which the chief stated his case to the British Government, they incurred the bitter hostility of the emigrant Boers and some dislike even in the Colony.' (375-76). Cf. Butterflies and Barbarians p. 209.

Brydon, Anne, `Mother to her Distant Childen: The Icelandic Fjallkona in Canada', in Undisciplined Women: Tradition and Culture in Canada, ed. by Pauline Greenhill and Diane Tye (Montreal: McGill-Queen’s University Press, 1997), pp. 87--100.

Brydon, A. 2006. The predicament of nature: Keiko the whale and the cultural politics of whaling in Iceland. Anthropological Quarterly 79(2): 225-260.

*De Bourbon, Étienne, Anecdotes, ed. A Lecoy de la Marche (Paris 1877), pp. 319-21 re. Walter Map ii.14.

Buchan, David, ‘Folk Tradition and Literature till 1603’, in Bryght Lanternis: Essays on the Language and Literature of Medieval and Renaissance Scotland, ed. by J. Derrick McClure and Michael R. G. Spiller (Aberdeen, 1989), pp. 1-13. “one of the results of this spread in time is that tradition—which is paradoxically always in a state of self-renewing evolution—contains within itself both old and new elements. To emeplify briefly from one genre: Linda Degh, the Hungarian folklorist now in America, has shown how the wonder tale genre involves three “layers” of material—early pan-animism, medieval feudalism, and elements from the contemporary life of the tale-tellers’ (5). Hmm, okay. Might furnish a good ref tho’ re inherited meaning of elf. ‘Scotland possesses one version of The Corpus Christi Carol, recorded in the early nineteenth century from james Hogg’s mother. R. L. Greene in The Early English Carols gives five versions, the A version being from sixteenth-century England. The type has attracted considerable speculative attention; Greene himself constructs an ingenious theory based on the presence of the “fawcon” in the A version burden and the presence of a falcon in the heraldic badge of Anne Boleyn. In the classical ballads, however, there is a small group of types which share basic structural similarities, including the distinctive presence of marvellous birds or beasts, and a common concern with faith, fidelity and faithlessness. In these the knight is a secular figure where in the carol the knight is Christ, but otherwise there exists between this group and the carol a strong correspondence, both structural and thematic, which provides a cogent illumination of the carol’ (10). Alas, citing only an unpublished paper. Looks interesting re Yonec.

Buchan, David, ‘Ballads of Otherworld Beings’, in The Good People: New Fairylore Essays, ed. by Peter Narváez, Garland Reference Library of the Humanities, 1376 (New York: Garland, 1991), pp. 142–54 (first publ. in Tod und Jenseits im Europäischen Volkslied, ed. by Walter Puchner (Ioannina: University of Ioannina, 1986), pp. 247–61). ‘In one important particular the balladries of Northern Europe differ from those elsewhere on the continent; the ballad traditions of the Nordic countries and Britain, especially Scotland, are distinguished by the relative prominence of their supernatural ballads. This prominence generally declined in the anglophone tradition transplanted to North America, although certain groups of ballads retained a strength in societies where they continued to fulfil certain socio-cultural functions for their audiences, such as the revenant ballads in Newfoundland. In British balladry the supernatural ballads constitute one of the three major subgenres, one which itself comprises six minigenres, among them the ballads of Otherworld beings. // Although some versions have been recorded in North America and one or two in England, this minigenre, as recorded, is preponderantly Scottish, which serves to underline the specifically Scottish-Nordic linkage in supernatural balladry’ (142). Looks like he’s discussing just 9 ballads, but there.’An examination of the taleroles of the Otherworld types has led on to an understanding of the cultural functions of this minigenre. As well as telling a good story, they convey cultural knowledge through an exposition within narrative of the Otherworld and the Otherworld beings: their nature, characteristicsm and practices. Complementarily, they are [149] converned with furnishing guidance for mortal conduct towards the Otherworld beings. Talerole analysis illuminates not only function and meaning, but also a related topic, classification, particularly through the revelation of the two groups of types within the minigenre. Their differentiation gives a sharper perspective to the patternings and thematic emphases and enables one to perceive a central distinction in the cultural messages conveyed: death, though perhaps a threat, does not result from dealings with land-based Otherworld beings, but death, for someone, does inevitably result from dealings with water-based Otherworld beings’ (148–49).

Buchholtz, Peter, ‘Shamanism: The Testimony of Old Icelandic Literary Tradition’, Mediaeval Scandinavia, 4 (1971), 7–20. Strömbåck went for Lappish origin for seiðr; some dispute at the time (8). ‘Influence of Lapp shamanism on ancient Scandinavian beliefs is thus possible, but not all shamanistic elements in Old Icelandic literature need go back to some Lapp influence. At all times there were contacts with other neighbouring groups, including the pre-Teutonic population of Central and Southern Scandinavia itself’ (9). Survey of definitions 9–12. ‘Many beings, mainly mythological figures, dwars, gods, kings and “ordinary” magicians, are described as good smiths by Old Icelandic tradition’ (18), cf. 18–19. Refs in German thesis on which this is based, alas. Hmm. ‘Many characteristics of the traditions centered round Vọlundr the smith are definitely shamanistic [citing Ger. original] … The connection is given by the phenomenology of shamanism: the Germanic South only preserved the “craftsmanlike” side of the shaman; in the North we find the special significance of the head, connections with the world tree and with wisdom-giving mead’(19). hmm. Basically pants.

Buck, Carl Darling, A Dictionary of Selected Synonyms in the Principal Indo-European Languages: A Contribution to the History of Ideas (Chicago: University of Chicago Press, XXXXX)

***Buck, R. A., ‘Women and Language in the Anglo-Saxon Leechbooks’, Women and Language, 23 (2000), 41-50 [SPS only! Free School Lane]

Budny, Mildred, ‘The Decoration of the Corpus Glossary’, in Bischoff-Budny-Harlow-Parkes-Pheifer 1988, pp. 26–28..

Buffière, Félix (ed. and trans.), Anthologie Grecque: Première Partie Anthologie Palatine, Tome XII (Livres XIII-XV) (Paris: Société d'Édition Les Belles Lettres, 1970).

Bugge, Alexander, ‘Celtic Tribes in Jutland?: A Celtic Divinity among the Scandinavian Gods?’, Saga-Book of the Viking Society, 9 (1914–18), 355–71. 368 nerthus as cogn, with Weslth nerth etc. ‘strength’—wonder what more recent folks say? Nerthus and vanir as borrowed from celtic tribes in Jutland. Actually not implausible by usual standards.

Bühler, Curt F., ‘Prayers and Charms in Certain Middle English Scrolls’, Speculum, 39 (1964), 270–78. Of interest: Rotulus Harley T 11. No gen here but see *Simpson, Journal of the British Archaeological Association 1892, 50-51. ‘This is the mesur of [MS of of] the blessyd wounde [MS app. woundes] that oure Lord Ihesu Crist had in his right syde, the whiche an angell brought to Charlamayn, the nobyll emperour of Constrantyne, wyth-in a cofer of gold, saing this in hys tityll, that who-so-euer, man or woman, hauyng this mesur on hym shall not be slayn wyth no swerd [MS sw swerd] nor spere, no no shot shall not hurt the, nor no man shall not ouercomme hym in batell…’ shot line not in analogues here printed and NB change of person. But not really of interest actually.

Bühnen, Stephan, ‘Place Names as an Historical Source: An Introduction with Examples from Southern Senegambia and Germany’, History in Africa: A Journal of Method, 19 (1992), 45–101. ‘So far little use has been made of place names as a source for African history’ (45). Comparison with Germany because European work so far developed ahead of Africa. ‘To this day African historiography has been impeded not only by theoretical defects such as the tenaciously surviving migrationism, but also be the late start of research and the very restricted number of researchers’ (46). Sounds familiar... n. 14 has some early pn sources

Bull, Hedley, The Anarchical Society: A Study of Order in World Politics, 3rd edn (Basingstoke: Palgrave, 2002), pp. 245–46 [first publ. 1977].

Bullough, Vern L., Sexual Variance in Society and History (Chicago: The University of Chicago Press, 1976). ‘Transvestism is also referred to only rarely in the penitentials. The first such reference apparently is found in the penitential of Silos, compiled in a monastery of that same name in the diocese of Burgos in Spain in the ninth century. Transvestism is not, however, regarded as a sexual act, nor does it seem to have any sexual connotations. Instead, it seems to be associated with paganism and witchcraft and is set off in a separate section dealing with dancing: // Those who in the dance wear women’s clothes and strangely devise them and employ jawbones and a bow and a spade and things like these shall do penance for one year’ (362, citing McNeill and Gamer 289, XI).

*Bullough, Vern L., ‘Transvestitism in the Middle Ages’, in Sexual Practices and the Medieval Church, ed. by Vern L. Bullough and James A. Brundage (Buffalo: Prometheus Books, 1982), c. 45

Bullough, Vern L. and Bonnie Bullough, Cross Dressing, Sex, and Gender (Philadelphia: University of Pennsylvania Press, 1993)

Bürgel, Johann Christoph (ed. and trans.), Die ekphrastischen Epigramme des Abū Ṭālib al-Maʾmūnī: Literaturkundliche Studie über einen arabischen Conceptisten, Nachrichten der Akademie der Wissenschaften in Göttingen, Philologisch-Historische Klasse, 1965/14 (Göttingen: Vandenhoeck & Ruprecht, 1965). p. 244: 'al-Maʾmūnīs Stil zeigt die allgemeinen Tendenzen er arabischen Poesie des 4./10. Jahrhunderts, die also weithin manieristisch schon dem gleichen unentrinnbaren Hang zum Wortschmuck nachgibt, wie die neupersische Poesie, in der bekanntlich kein Vers ohne mindestens eine sprachliche nukte (Figur oder Concetto) etwas gilt ... Diese Stilfiguren sind in den zeitgenössischen Poetiken ... größtenteils berücksichtigt; und auch bei al-Maʾmūnī nachweisbare, von jenen nicht ausdrücklich behandelte Formen wie die Periphrase und die metaphora continuata mögen sich in der einen oder anderen arabischen oder persischen Poetik finden lassen. Bekanntlich schöpfen nun aber alle diese Poetiken ihr Belegmaterial nie aus dem Werk eines Dichters oder auch nur aus einer Zeitepoche. Man erhält also weder einen Überblick über die geschichtliche Entwicklung einer einzelnen Redefigur noch darüber, welche Rolle bestimmte Figuren in dem Werk eines einzelnen Dichters spielen. Gerade die Geschichte der Stilfiguren wäre aber für die Frage der Beeinflussung der persischen durch die arabische Poesie, wie oben schon bemerkt ... von einiger Bedeutung. Es erschien mir daher nützlich, hier einem Überblick über die wichtigsten sprachlichen und vergleichstechnischen Mittel al-Maʾmūnīs zu geben und übrigens noch hier und da auf Parallelen im italienischen Barock hinzuweisen. // al-Maʾmūnī bedient ist sich einer bewußt kunstvollen Sprache, die, bei einer gewissen Sympathie für ausgefallene Wörter, zuweilen reichlich gespreizt -- wie in einigen Versen des Großen quflāʿa-Gedichtes (Nr. 45) --, zuweilen ausgesprochen frisch und natürlich klingt ("Palmfaserkorb" Nr. 7, "Diät" Nr. 93). Manchmal steht das Pathos der Sprache in gewollt komischem Gegensatz zum banalen Inhalt. // Häufig arbeitet er mit Klangspielen. Alliterationen und entsprechende Konsonantenwiederhoolungen in der Mitte und am Ende der Wörter kommen vor, und natürlich auch alle möglichen Arten des sogenannten taǵnīs bzw. ǵinās = Paronomasie. Taǵnīs tāmm (Wiederholung des gleichen Wortes mit anderer Bedeutung) ist relativ selten; einfachere Variationen kommen jedoch öfter vor. // Die alles beherrschende Gedankenfigur der maʾmūnīschen Poesie ist die Antithese (ṭibāq, muṭābaqa, taḍādd), die auch in der Barocklyrik eine hervorstechende Rolle spielt. Von ganz einfachen Gegensätzen wie Stehen und Sitzen (1; 2; 3; 94), Schwarz und Weiß (z. B. 73, 3, 4, 6-8), Gold und Silber (76, 4; 78, 3; 83, 4; 84, 3) etc. bis hin zu komplizierten Formen kommen zahlreiche Abwandlungen vor. Hingewiesen sei auf die scherzhaften Scheinantithesen 11, 3 und 18, 1-2. // Zum Teil verwandt mit der Antithese -- nämlich in ihrem Begriffe oder Vorstellungen oft willkürlich verknüpfenden Schematismus -- ist die in dem arabischen Poetiken als murāʿāt an-naẓīr bzw. tanāsub (wörtlich "Berücksichtigung des Entsprechenden" bzw. "harmonisches Verhältnis") bekannte Form, die wir mit H. Ritter als "harmonische Bildwahl" bezeichen wollen. Ein solcher Fall liegt, um nur wenige Beispiele herauszugreifen, etwa vor in Nr. 4, wo alle Vergleiche der Baumsphäre entstammen, oder in den sehr skurrilen Versen 45, 4-6, wo nicht weniger als fünf Tiere hintereinander als Metaphern bzw. Vergleiche für verschiedene Aspekte ein und desselben Gegenstandes verwandt werden. Auch 8, 1 von dem Mädchen mit gazellengleichem Hals (Bild für einen Krug) gesagt wird, es entzücke die Augen und Hals sind Betrachters, so mag diese Figur beabsichtigt sein -- Augen und Hals sind Körperteile. Und auch hier kommen scherzhafte Scheinformen vor. So erfüllt das eben als Beispiel für Scheinantithese genannte Wortpaar zugleich die Bedingungen der harmonischen Bildwahl (zu yad wörtlich "Hand", hier in der Bedeutung "Macht, Einfluß", tritt riǵl "Fuß"). Nach dem gleichen Prinzip ist auch 17, 3 gebaut. // Außerordentlich reich is die Skala von Möglichkeiten, deren sich al-Maʾmūnī in seiner Vergleichstechnik bedient. Neben den altherkömmlichen Partikeln wie ka kaʾanna, kaʾannamā, mitl, li gebraucht er die Verben śbh IV und ḥky I u. III ("gleichen, ähnen"), ferner solche, die den Vergleich ausdrücklich als einen nur in der Phantasie des Dichters hervorgerufenen Reflex hinstellen, wie haltu, ḥasibtu, raʾaitu, taʾammaltu. Hinzu kommt die als taǵrīd bekannte Verknüpfung und schließlich der Vergleich ohne Partikel in Form einfacher Gleichsetzung (A = B). // Aus dem Vergleich entsteht, durch Verschweigen des Vergleichenen, die Metapher; Metonymie und Synecdoche sind nicht durch ein Abbildverhältnis sondern "die reale Partizipation des proprie-Bereichs am tropischen Bereich" (Lausberg 79) definiert. Al-Maʾmūnī verwendet Metonymie selten ... Synekdoche dagegen oft, namentlich in Adjektiven, die Gegenstände periphrasieren. Metaphern gebraucht er außerorderntlich häufig. Während in einer ganzen Reihe von Fällen der Gegenstand zunächst expressis verbis genannt wird, setzen andere direkt mit der Metapher ein, was ebenso wie die synekdochischen Adjektive dem Rätselcharakter dieser Poesie zugute kommt. Die Periphrase zeigt sich auch noch in anderer Gestalt, vor allem in Verbindungen mit dū, dāt, ibn und ibna. // Eine fortgeschrittene Vergleichstechnik, die Umkehrung bekannter Grundformen, verwendet al-Maʾmūnī gelegentlich (56, 1; 61, 2), und zwar auch in der Form des Vergleichs von Konkretem mit Abstraktem, die Ǵurǵānī als Sonderform der Umkehrung beschrieben hat. // Einen besonders hervorragenden Platz nehmen jene zusammengesetzten Vergleiche ein, die Ǵurǵānī unter dem Gesichtspunkt "Eingehen auf Einzelheiten" (tafṣīl) behandelt. Es finden sich bei al-Maʾmūnī Beispiele für beide Arten, die man geradezu als analytischen und synthetischen Vergleich bezeichnen könnte. Als Muster für erstere Art nennt Ǵurǵānī den Vers von Ibn al-Muʿtazz: "Als ob die Augen der frischen Narzissen Pomadenbüchschen aus Perlen wären, die mit Karneol gefüllt sind." Hier wird also eine natürliche Einheit in eine phantastische Vielheit aufgelöst. Nach diesem Schema ist die große Mehrheit der Speiseepigramme al-Maʾmūnīs (Ei, Melone etc.) gebaut. Die Umkehrung -- mehrere Gegenstände werden zu einer phantastischen Einheit verknüpft (die freilich nicht unbedingt ein Gegenstand sein muß) -- kommt etwa in dem scherzhaften Gedicht auf Weißkäse und Oliven (73) vor, ist aber in seiner Poesie weniger häufig. // Zu dem "Eingehen auf Einzelheiten" gehört bei Ǵurǵānī auch eine Technik, die darin besteht, "daß du eines nimmst und ein anderes weglässest (ausklammerst)", eine Form für die H. Friedrich die Bezeichnung "wegnehmende Metapher" gebraucht. Die Gleichung wird hierbei sozusagen durch eine "Substraktion" nachträglich stimmig gemacht. Das Standardbeispiel Ǵurǵānīs: "Sie hat Augen, die mit keinen Lidern verdunden sind", kommt sogar in ganz ähnlicher Form bei al-Maʾmūnī vor: "Fingerspitzen zarter Mädchen, die mit keiner Hand verbunden sind, Augen Großäugiger, denen keine Pupille eignet" (52, 2). hat diese Technik, indem sie gleichsam der Phantasie die Flügel stutzt, häufig etwas Desillusionierendes, die poetische Wirkung Verringerndes, so kann sie doch auch in umgekehrter Richtung, im Sinne einer Hervorhebung des Ungewöhnlichen, Wunderbaren, wirken, so, wenn es 4, 1 heißt: "ein baum, den weder Staub noch Regen wachsen ließen" u. ä. al-Maʾmūnī, dessen Vorliebe für antithetisches Denken diese Technik wohl entgegenkam, bedient sich ihrer außerordentlich häufig. // Eine weitere komplizierte Entwicklingsstufe des Vergleichs, die phantastische Ätiologie, kommt bei al-Maʾmūnī recht selten vor. Fremd var sie ihm allerdings nicht. Fürht doch sogar Ǵurǵānī gerade bei seiner Behandlung der "erfundenen Begründungen" zwei Verse von ihm an. In der persischen Poesie, wo diese Figur bekanntlich die größte Bedeutung hat, dient sie meist als Erklärung einer Naturerscheinung durch Beilegung menschlicher Reaktionen (Animation). Bei al-Maʾmūnī findet sich nur ein solcher Vers (38, 17), was mit dem völligen Fehlen von Naturbeschreibungen in dem erhaltenen Material zusammenhängen mag. Doch weist es mindestens in die Richtung dieser Figur, wenn er den Henkel des Kruges (den er mit einem Mädchen vergleicht) als Arm, der den Schleier aus dem Gesicht schlägt, deutet. Überhaupt liebt unser Poet die mit der phantastischen Ätiologie so bäufig verbundene Vermenschlichung des Gegenstandes, die Belebung. Sie kann durch eines jener periphrasierenden Adjektive angedeutet oder aber expressis verbis durch Ausdrücke wie "zwei Gefährten" (10, 1), "schwanger", "gebären" (14, 2), "ein Gelehrter" (28, 1) usw. zum Ausdruck gebracht werden. Im allgemeinen werden diese Belebungen vom ersten bis zum letzten Vers durchgehalten, in welchem Falle man wohl von metaphora continuata sprechen darf. // Eine relativ geringe Rolle spielt in al-Maʾmūnīs Poesie die Hyperbel. Allerdings finden sich auch hierfür gelungene Beispiele, namentlich unter den Speiseepigrammen, so wenn es in dem Poem auf den Senf heißt, daß ein Tropfen von ihm Sturzfluten aus Nase und Augen in Bewegung setzt. // Wenden wir uns nun der Bildsphäre der maʾmūnīschen Poesie zu und untersuchen, welchen Bereichen seine Vergleiche vornehmlich entnommen sind, so fällt die Vorliebe für Edelsteine ins Auge; Gold und Silber spielen eine kaum minder gewichtige Rolle, und ebenso auffällig ist die Einbeziehung des Kosmos in die Trivialsphäre; Himmel und Erde, Sonne, Mond und Sterne müssen der Phantasie des Dichters wie einem göttlichen Willen such fügen, auch wenn dieser etwa nur eine Melone besingt. Schwerter und Lanzen werden nicht selten als Bilder gebraucht. Auch aus dem religiösen Bereich werden hier und da recht freizügig Vergleiche entlehnt. Ein nicht unerheblicher Antiel von Bildern entstammt ferner der Begräbnissphäre. Und bedeutend is schließlich auch die Auswahl von Bildern, die der engeren oder weiteren Sphäre des Sexus entnommen sind. // Zum Schluß noch ein kurzes Wort zu der Beschreibungstechnik al-Maʾmūnīs. Da diese größtenteils auf Vergleichen beruht, ist zwar das meiste schon gesagt. Es mag aber hinzugefügt werden, daß seine "Beschreibungen", die sämtlich kurz und pointiert sind, bei aller Phantastik der Metaphern fast durchweg einen oder gar mehrere Verse enthalten, die eine sachliche, durch keinen Vergleich "verunklarte", oft geradezu nüchtern anmutende Aussage über den Gegenstand machen. So erfahren wir, daß der Sessel eiserne Pfosten und einen ledernen Bezug hat, der Schöpfeimer in Damaskus hergestellt ist und daß sein Griff knarrt, daß im Federkãstchen braune und weiße Federn liegen, etc. Offenbar wird damit der alten Forderung, der waṣf solle "eine veritative Aussage über den Gegenstand" sein, immer noch mehr oder weniger bewußt Rechnung getragen.'

*Burger, Douglas A. "Tolkien's Elvish Craft and Frodo's Mithril Coat," in The Scope of the Fantastic: Theory, Technique, Major s, ed. Robert A. Collins, Howard D. Pearce, and Eric S. Rabin, 255-262. Westport, CT: Greenwood, 1985.

Burke, Lucy, `Genetics and the Scene of the Crime: DeCODING Tainted Blood', Journal of Literary & Cultural Disability Studies, 6 (2012), 193–208. doi:10.3828/jlcds.2012.16.

*Burke, Peter, History and Social Theory (Cambridge, 1992)

Burke, Peter, Popular Culture in Early Modern Europe, 3rd edn (Aldershot: Farnham, 2009)

Burke, Peter, Popular Culture in Early Modern Europe, rev. repr. (Aldershot: Scolar Press, 1994) [NF4 533.1.c.95.292] 81–85 re the ‘regressive method’, term coined by Bloch, reading back from when evidence to is good to when it’s pants. Inevitable and necessary. ‘To avoid misunderstanding, let me say at once what the regressive method is not. It does not consist of taking descriptions of relatively recent situations and cheerfully assuming that thye apply equally well to earlier periods. What I am advocating in a rather more indirect use of the modern material, to criticise or interpret the documentary sources. It is particularly useful for suggesting connections between elements which can themselves be documented for the period being studied, or for making sense of descriptions which are so allusive or elliptical that they do not make sense by themselves’ (83). 85–87 re comparative methods,both those which assume common origins and those where one is just a model for another.

Burke, Peter, ‘Strengths and Weaknesses of the History of Mentalities’, in Varieties of Cultural History (Cambridge: Polity, 1997a), pp. 162–82; rev. from original publication in History of European Ideas, 7 (1986), 439–51.

Burke, Peter, ‘Unity and Variety in Cultural History’, in Varieties of Cultural History (Cambridge: Polity, 1997b), pp. 183–212.

Burke, Peter, What is Cultural History? (Cambridge: Polity Press, 2004). Re history of memory: ‘By contrast there has been much less research to date on the more elusive but arguably no less important topic of social or cultural amnesia’ (65). Hmm.

Burke, Peter, Varieties of Cultural History (Cambridge: Polity, 1997), p. 2: 'an approach to the past which asks present-minded questions but refuses to give present-minded answers'.

*Burkert, Walter, Greek Religion (Oxford, 1986), 150-1 re nymphs.

Burrow, J. A., ‘Elvish Chaucer’, in The Endless Knot: Essays on Old and Middle English in Honor of Marie Borrof, ed. by M. Teresa Tavormina and R. F. Yeager (Cambridge, 1995), pp. 105–11. [NW1 717:5.c.95.118] Previous glosses 106. ‘…but perhaps Skeat got even nearer the mark with his “absent in demeanour”, and especially in his note: “elvish, elf-like, akin to the fairies; alluding to his absent looks and reserved manner…. Palsgrave has—“I waxe elvysshe, nat easye to be dealed with, Ie deuiens mal traictable.” ’ (106). Consistent with rest of Chaucer’s self-portrayals. House of Fame, re eagle, ‘Time and again the bird’s cascades of friendly and enthusiastic talk are countered with laconic brevity’ (107). cf. 107-110. 110 Lydgate’s comments on Chaucer (whose son he knew). Hmm, that’s about it. Oh well.

Burrows, Hannah, 'Enigma Variations: Wave-Riddles and Supernatural Women in Old Norse Poetic Tradition', Journal of English and Germanic Philology, 112 (2013), 194-216 https://www.jstor.org/stable/10.5406/jenglgermphil.112.2.0194. 'It is nowhere else stated that wave-maidens are trying, vainly, to attain human husbands through their destructive behaviour, but the wave-riddles seem to point toward this conception. Like valkyries, they could well have been thought of (in at least some contexts) as independent-minded seductresses wanting to break free of paternal control and interact with human males' (212). 'this case it is disconcerting that, as we are told in Gestumbl Heiðr 24/4, the wave-maidens’ bed is harðan (hart).The wave-riddles and their variants and analogues, then, reveal a flex-ible oral tradition and an immanent discourse available for the discussion of supernatural females, particularly those with a fate-deciding role. I do not suggest that wave-maidens should be equated with valkyries, or norns, giantesses, or swan-brides; the wave-maidens clearly have their own charac-teristics and were thought of as separate. The wave-maidens, for example, are always hostile or at least destructive, whereas other supernatural fe-males can also be beneficent, hamingjur (guardian spirits); in Helgakviða Hundingsbana I (st. 29; NK, p. 134), Helgi is caught in a storm but saved by the valkyrie Sigrún from ógorlig Ægis dóttir (a terrible daughter of Ægir). Likewise, it is not necessary to read this immanent tradition into the wave-riddles to make sense of them or understand the perspective they convey about the prevailing essence of waves: that they are, like Ægir’s daughters, both seductive—a source of food and of adventure—and dangerous and unpredictable, taking lives at will. // But while, as we saw, the ptarmigan-riddle seems to draw on this field of reference essentially meaninglessly, the wave-riddles are enhanced by con-sideration in its light. The wider cultural significance of, and reason behind the tradition seems to be the exploration of uncontrollable natural forces, particularly those that affect human lives. Like Sigurðr, who wonders why some sons are stillborn, or Óðinn, who worries about the fate of his son Baldr, the wave-riddles are concerned with the untimely deaths of men. The elusive but evocative language they draw on stimulates association with other supernatural women and other fatalistic forces. Perhaps understanding the waves as part of this scheme was soothing to seafarers and their families. Perhaps the thought of seduction by attractive, mysterious young women was a comfort, or perhaps it explained and cautioned against the dangerous allure of the sea. The myriad uses of riddling discourse to describe the waves suggests they are, ultimately, unknowable; and perhaps this was consolation in itself. ' (213).

Burrows, Hannah, 'Wit and Wisdom: The Worldview of the Old Norse-Icelandic Riddles and their Relationship to Eddic Poetry', in ''Eddic, Skaldic, and Beyond: Poetic Variety in Medieval Iceland and Norway'', ed. by Martin Chase (New York: Fordham University Press, 2014), 114-35. https://www.academia.edu/7109198

'Gátur', ed. by Hannah Burrows, in Poetry from Treatises on Poetics: Part 1, ed. by Kari Ellen Gade and Edith Marold, Skaldic Poetry of the Scandinavian Middle Ages, 3 (Turnhout: Brepols, 2017), pp. 631-36.

'Hervarar saga ok Heiðreks', ed. by Hannah Burrows, in Poetry in 'Fornaldarsögur': Part 1, ed. by Margaret Clunies Ross, Skaldic Poetry of the Scandinavian Middle Ages, 8 (Turnhout: Brepols, 2017), pp. 367-487.

Burson, Anne, ‘Swan Maidens and Smiths: A Structural Study of Völundarkviða’, Scandinavian Studies, 55 (1983), 1–19. 1–2 re the neither fish now fowl nature of poem. Allegedly. ‘The utility of the first story as a means of accounting for Völund’s presence at Úlfdalir has been noted, as has the effectiveness of the lonely image of Völund waiting for his wife in underlining the poignancy of his later situation’ (3, citing Bouman’s article, p. 172 neophil 34 1950). Goes with ring as continutity between halves of story (3–4). ‘In addition, the ring functions as a sexual symbol which links the women in the two halves of the poem through [4] their relationships with Völund’ (3–4). Sees capture a big theme: Völundr as captor-captive-captor (4–5). Compares Vkv with ‘Girl as Helper in the Hero’s Flight’ (Type 313) story (the Culhwch type story) 6–8; ‘Although the two narratives are superficially very different in plot and spirit, there are deeper structural similarities’ (7). Comparison more as subversion: V²lundr needs no help doing the king’s challenges, but the duaghter’s help in fulfilling the challenge he’s set for himself (cite also 11–12). Proppian analysis 8–11.

Busse, Peter E. and John T. Koch, 'Verulamion', in Celtic Culture: A Historical Encyclopedia, ed. by John T. Koch (Santa Barbara: ABC-CLIO, 2005).

Butler, Gary R., ‘The Lutin Tradition in French-Newfoundland Culture: Discourse and Belief’, in The Good People: New Fairylore Essays, ed. by Peter Narváez, Garland Reference Library of the Humanities, 1376 (New York: Garland, 1991), pp. 5–21.

Buxton, Richard, Imaginary Greece: The Contexts of Mythology (Cambridge: Cambridge University Press, 1994). Essential for decoding the function of Greek myths in their narrative and historical settings. Buxton’s engaging book builds on etiological, religious ritual, and structuralist interpretations to gauge the ª distance and interplayº between the realities of Greek life and imaginary situations in legend and myth. 80–113 re Landscape. No specific point of use, alas, but handy as showing what can be done and what problems you get. ‘Assessing ancient Greek perceptions of the landscape is not without its difficulties. The island Rhodian’s attitude towards the sea will not have coincided with that of the landlocked Arkadian; folk dwelling in the mountain fastnesses of Taygetos will have had a different [81] perspective from that of Tessalian plainsmen; and of course we cannot assume that all Rhodians and all Thessalians thought alike. More fundamentally, the way the environment impinges on a given individual is not simply a question of that individual’s passively absorbing what is ‘there’. Hman beings create an image of their surroundings thoruhg their interaction with them, so that perception of a landscape is inevitably mediated by cultural factors. Thus our enquiry into the real-life aspect of the landscape must involve, in addition to a review of what people did, some sense of what they perceived themselves to be doing; indeed it isimpossible to give a meaningful account of the former without the latter’ (80–81). ‘…we may still make some provisional generalisations about our hypothetical myth/life distinction: (1) Myths rework, pare down, clarify and exaggerate experience; to say that they ‘reflect’ experience is quite inadequate. (2) Clarification is not only not incompatible with ambiguity, but can actually bring it into sharper relief (cf. mountain ‘luck’). (3) Perceptions reworked in mythology feed back into ordinary life, even if the way in which this happens can be hard to specify. (4) In ritual, behaviour is articulated through symbols with a comparable selectivity to that found in myths. The two symbolic languages contrast with and complement each other. (5) Overwhelmingly, our evidence, both mythological and non-mythological, bears the stamp of the city or village. Mountains are unsettling, for those in settlements; they are to be viewed from afar, visited only to be left again. To this extent, at least, the structuralists are right: we should investigate contrasts between the symbolic terms deployed in myths. The oros needs to be seen in the light of that which is not the oros. (6) Useful as oppositional analysis may be, it must not be allowed to override the nuances of individual texts. Greek mythology speaks with an astonishing range of voices; reductivism is the surest way of muffling them’ (96). ‘But this much is clear: the landscape of mythological narrative is formed from elements which, while they growout of the practices and perceptions of ordinarylife, acquire strongly differentiated and conceptually potent symbolic traits’ (113).

Butler, Judith, Gender Trouble: Feminism and the Subversion of Identity, new edn (New York: Routledge, 1999)

Bynum, Caroline Walker, ‘Women’s Stories, Women’s Symbols: A Critique of Victor Turner’s Theory of Liminality’, in Anthropology and the Study of Religion, ed. by Robert L. Moore and Frank E. Reynolds (Chicago, IllinoisXXXX: Centre for the Scientific Study of Religion, 1984), pp. 105–25. Cited by Rampton in interesting argument that men construct liminality with gender transgression but not women. [1:3.c.95.443]

Bynum, W. F., and Roy Porter (eds), Companion Encyclopedia of the History of Medicine, 2 vols (London, 1993)

Byock, Jesse L., Medieval Iceland: Society, Sagas, and Power (Berkeley: University of California Press, 1988).

C

*Cahen, M., Études sur le vocabulaire religieux du vieux-Scandinave: la libation, Collection linguistique Publiée par la Société de Linguistique de Paris, 9 (Paris, 1921) (a)

*Cahen, M., Le mot ‘dieux’ en vieux-scandinave, Collection linguistique Publiée par la Société de Linguistique de Paris, 10 (Paris, 1921) (b)

*Cahen, M., ‘L’adjectif “divin” en germanique’, Mélanges offerts à M. Charles Andler par ses amis et ses élèves, Publications de la Faculté des Lettres de l’Université de Strasbourg, 21(Strasbourg, 1924), pp. 79–107.

Caie, Graham D., ‘Infanticide in an Eleventh-Century Old English Homily’, Notes and Queries, n.s. 45 (1998), 275–76. Homilist of late C11 Oxford, Bodleian Hatton 113, ff. 66–73, Her is halwendlic lar and ðearflic læwendum mannum, þe þæt læden ne cunnon has a chunk which is a reasonably faithful trans of Bede’s De die iudicii, to which cf. the trans of DJ II 135–40 (275). But this text adds one example of what in JD is ‘oþþe mannes hand manes gefremede / on þystrum scræfum þinga on eorðan’: þær swutelað ælc cild hwa hit formyrðrode (‘There every child will reveal who murdered it’). Could be abortion or infanticide (276). Adds a few notes on comparatively light penances and acceptance of this widely in med. europe esp. Iceland based on Boswell 1988. ‘This addition in the homily, then, provides a glimpse into the everyday life of the parish and the priest’s immediate concerns. The homilist must have been sufficiently worried by the numbers of abortions or infanticides to make it the only addition to his source. These were sins difficult to detect, but nothing could be a more powerful and shocking deterrent than the thought of the child reappearing as accuser at Doomsday’ (276).

Cairns, Francis. ‘Orality, Writing and Reoralisation: Some Departures and Arrivals in Homer and Apollonius Rhodius’, in New Methods in the Research of Epic/Neue Methoden der Epenforschung, ed. by Hildegard L. C. Tristram, ScriptOralia, 107 (Tübingen: Narr, 1998), pp. 63–84. Reviews: R. Whitaker, Scholia Reviews 9, 2000. (Re)Oralisierung (Editor Hildegard L C Tristram), Gunter Narr Verlag, Tübingen (1996) 335-360 ISBN 3-8233-4574-5.) But used in my sense by journal.oraltradition.org/files/articles/16i/Mori.pdf. Thus moving on from orality/literacy thing.

*Caro Baroja, Julio Nimeke: Die Hexen und ihre Welt / Julio Caro Baroja ; [aus dem Spanischen übersetzt von Susanne und Benno Hübner] ; mit einer Einführung und einem ergänzenden Kapitel von Will-Erich Peuckert Aineisto: Kirja Julkaistu: Stuttgart : E. Klett, 1967

Kirjasto: Teologisen tiedekunnan kirjasto, laina-aika 28/84 vrk Sijainti: Ht Varasto Kg CARO BAROJA pp. 40–92 for early medieval witchcraft.

=Caro Baroja, Julio. Title: The world of the witches / Julio Caro Baroja ; translated from the Spanish by Nigel Glendinning. Other Entries: Glendinning, Nigel, 1929- Published: London : Phoenix, 2001.

Calder, Daniel G., ‘Guthlac A and Guthlac B: Some Discriminations’, in Anglo-Saxon Poetry: Essays in Apprecition for John C McGalliard, ed. by Lewis E. Nicholson and Dolores Warwick Frese (South Bend Ind.: Notre Dame University Press 1975), pp. 65-80 [eng E171 MACGA; 717:5.c.95.34]

Calder, George (ed.), Auraicept na n-éces: The Scholars’ Primer (Edinburgh, 1917)

*Calhoun, C., Social Theory and the Politics of Identity (1994). Looks like it contains useful essays as b’ground for my stuff.

*Calhoun‚ Mary‚ ‘Tracking down Elves in Folklore’‚ Horn Book Magazine‚ 45 (1969)‚ 278-82.

*Caluwé, ‘L’élément chrétien dans les Lais de Marie de France’, Mélanges de littérature du moyen âge au XXe siècle offerts à Mademoiselle Jeanne Lods, 2 vols (Paris, 1978), i 95–114. reckons religion importnant in Yonec and has some correlation with degree of amorality.

Cameron, Angus, Ashley Crandell Amos, Antonette diPaolo Healey et al., eds. 2007. Dictionary of Old English: A to G online. Toronto: DOE project. .

Cameron, Kenneth, The Place-Names of Derbyshire, English Place-Name Society, 27–29 (Cambridge: Cambridge University Press, 1959). Continuously paginated. Vol 1, 160 re Peak Forest parish gives ‘Eldon Hill, Elvedon 1285 For, ‘elves’ hill’, v. elf, dūn. Eldon Hole, Elden Hole 1577 Saxton, one of the wonders of the Peak in Cotton’ Yep, that’s it!

*Cameron, K., ‘Eccles in English Place-Names’, in Christianity in Britain 300–700, ed. by M. W. Barley and R. P. C. Hanson (Leicester, 1968), 87–92.

*Cameron, Kenneth, English Place-Names, new edn (London: Batsford, 1996). (‘new edition’ on title page; styleXXXX). 122 reckons Elveden is from elf not elfetu. ‘Most of the English names considered so far must have been formed during the pagan period. On the other hand, there are some names which reflect a popular mythology, a belief in the supernatural world of dragons, elves, goblins, demons, giants, dwarfs, and monsters. Such creations of the popular imagination lived on long after the introduction of Christianity and traces of these beliefs still exist today, but we really have no idea when the place-names referring to them were given’ (122). ‘…elf is fairly frequent in minor names, in assocation with a hill in Eldon Hill (Db) and with valleys in ALden (La) and Elvedon (Sf)’ (122). ‘Finally, though modern witch does not seem to occur in old place-names, OE hætse, a word with the same meaning, is found in Hascombe (Sr) and Hescombe (S0) “valley”, and perhaps also with reference to a valley in Hassop (Db) and to a ford in Hessenford (Co)’ (123).

Cameron, M. L., ‘The Sources of Medical Knowledge in Anglo-Saxon England’, Anglo-Saxon England, 11 (1983a), 135-55. Possibly useful surevy of late antique/early medieval medicial sources, pp. 137-43. Article good for context generally.

Cameron, M. L., ‘Bald’s Leechbook: Its Sources and their Use in its Compilation’, Anglo-Saxon England, 12 (1983b), 153-82. Very boring. ‘Our examination of the Leechbook has enabled us to find out something about the conditions under which an Anglo-Saxon physician active c. 900 worked. He had access to medical works in English … and to much of the post-classical Latin medical literature (which included translations and epitomes of Greek and Byzantine medical authorities). He was not limited to a purely native pharmocopoeia, but could draw on a wide selection of non-perishable exotic ingredients … He appears to have been acquainted with a wide range of medical practise as well as with its literature … That his approach to medicine was predominantly rational is shown by the relatively few charms in the Leechbook.’ (177).

Cameron, M. L., ‘Aldhelm as Naturalist: A Re-Examination of some of his Enigmata’, Peritia, 4 (1985), 117–33. 48 of the 100 Enigm re plants and animals (117). ‘He [118] tended to avoid incredible or fabulous materials (except when dealing with mythological subjects) and to report first-hand observations with remarkable accuracy. It is for this ability to observe and to report natural phenomena that he should be of interest to natural historians today. His occasional use of clues drawn from the materia medica is equally of interest to medical historians. So little of natural and medical science has reached us from England in his time that any opportunity to glimpse the mind of an intelligent English observer of the seventh century should not be missed’ (118). Includes Pitman’s trans. of enigs. for those discussed. Elleborus is: ‘Lo, a bearer of purple, I grow again (in Spring) with hairy twigs in the countryside similar to the shellfish (conch, whelk): so by the ruddy murex (colour) of my berry a purple blood distills in drops from my branch (twig, vine-shoot). I do not wish to take away from the one eating me the slough (cast-off coverings) of life nor will my mild poisons wholly despoil his mind; but yet a madness of the heart vexes the insane (unwell) one, while (until) he turns his limbs in a circle frenzied (delerious) with vertigo (dizzyness).’ (131). Hey, NB OE weden heort!! weden not in Lacn and 2 in Leechb. once in assoc with ælfþone one with alfsiden all with deofulseoc. A normal Latin usage? Also cf.

Furiarum

hægtessa

wedenheotra synna.

ClGl 1 (Stryker) D8.1

Furiarum

wedenheotra synna

hægtessa

ClGl 1 (Stryker) D8.1

‘This enigma shows more than most Aldhelm’s fondness for “hisperic” vocabulary and extravagent word-play; the very first word is an example. Consequently, words here seem often to bear more than one connotation; Aldhelm seems to be trying to convey more than one idea at once. I have out in parentheses alternate meanings of the Latin where I have guessed this to be so’ (131). Hellebore not the solution if it’s to mean Helleborus and Veratrum ‘Ptiman accepted “hellebore” as the solution. But it is impossible, if by “hellebore” is meant those species of Helleborus and Veratrum which were the helebores of Dioscorides, Pliny and apparently Isidore, and are the hellebores of today. None of these plants has berries, red or otherwise; the fruits are dry follicles or capsules’ (131). Erhardt-Siebold goes for Daphne mezereum but he’s not happy with that either (131). NB poedberge in Erf., woediberge or somesuch in Corpus glossing helleborusXXXX Checked Lacn and Leech wede, wedi woed SPACE+wod, got nothing apart from weden heort. Odd, ‘cos CH-M cites LCD as well as GL. Lines 1-3 physical characterisitcs, 4-7 medicinal (131). Purple like shellfish dye, or spiralling like a conch shell? (131-2). ‘It affects the heart, causing a dementia (foolishness, aberration); this may refer metaphorically to aberration of those mental qualities supposed to reside in the heart’; or actual heart behaving oddy (132). Insanum ‘mad’ but also in-sanum ‘not well’. Why it’s not mezeron 132. ‘Aldhelm’s description of the effects of ingestion are strikingly similar to those reported after ingestion of the seeds of Datura, a member of the Family Solanaceae: ‘He found her to have tachycardia [‘swift-heart-ia’], widely dilated pupils, and that she was delerious, weak and unable to walk… The child was extremely excited, almost to the point of acute mania, with rapid continuous purposeless limb movements, at times muttering and at times exhibiting screaming delerium’. These symptoms are typical of poisoning by atropine and related alkaloids’ (132). Citing K. F. Lampe and R. Fagerström, Plant Toxicity and Dermatitis (Baltimore 1968), 120. British Solanaceae: henbane, deadly nightshade, black nightshade, woody nightshade being most likely. Only woody has red berries: Solanum dulcamara (132). Physical features good (132). ‘It has long been used in herbal medicine. Its chief agent is solanine, but [133] there may also be traces of atropine and other related alkaloids present which may contribute to the effects after ingestion. Because of all these correlations with Aldhelm’s description, I am certain that he was describing a Solanaceous plant, and willing to accept that plant as being the woody nightshade, Solanum dulcamara’ (132-33). ‘Its chief agent is solanine, but [133] there may also be traces or atropine and other related alkaloids present which may contribute to the effects after ingestion’ (132-33). Cites Grieve, A Modern Herbal, ii 589-90 on medicinal uses.

Cameron, M. L., ‘Anglo-Saxon Magic and Medicine’, Anglo-Saxon England, 17 (1988), 191-215. Nice intro paragraph demanding the consideration of medical texts as medical texts (191). Historiographical slam on folks, apart from Payne who was right all along. Fun. (191-4).

*Cameron ASE 1990

Cameron in 1992 collection XXXX

Cameron, M. L., Anglo-Saxon Medicine, Cambridge Studies in Anglo-Saxon England, 7 (Cambridge: Cambridge University Press, 1993). ‘But before 1100 north of the Alps only one culture has left us anything of its own; uniquely among Northern Europeans the Anglo-Saxons appear from early times to have written medical texts in their own language as well as in Latin’ (1). How scholars have underrated AS medicine 2-4, citing Payne 38-9. ‘In contrast to the neglect of rational medical components of Anglo-Saxon medicine, its magical component has received much attention, and important work has been done on it, so that a one-sided picture has emerged’ (4). Translates dweorg as ‘fever’ (10). Chapter 2 shos that most treatments are pants—his point is just that A-Ss no worse than anyone else I spose. ‘Some remedies which appear superficially to contain magic or superstitious elements will be found on closer examination to be quite rational’ (38), thus singing paternosters as way of measuring time, not inherently relevant (38-9). Interesting tho’ hard to believe it’s the whole story. ‘It must not be thought that native Anglo-Saxon medicine was chiefly magical; most of the remedies in Leechbook III are rationally conceived, whether or not the treatments they recommend would be of any benefit to the patient’ (39). Re some of the more ill-conceived ones, 39-40. ‘So many remedies end with he biþ sona hal, him bið sona sel or words to the same effect, that one suspects them to be a sort of conventional closing rather than a firm assurance of the efficacy of the medicine’ (40).

‘Concering ælfsogoþa (an unknown ailment; Geldner suggested elf-sucked, that is anaemic [cited by Thun, 388]) this advice is given:’ (41). ‘Finally, there is a description of the appearance of one having the wæterælfadl (‘chicken-pox’, or perhaps ‘measles’)’ (41). All re Leechbook III. ‘There is reason to think that Leechbook III comes closest to being a collection of native medicines, its background being mostly in the northern traditions for which sources do not exist, it itself being the oldest survivor of its kind. As we saw in ch. 6, most of its analogues with the Latin tradition are found in the Herbarium and in Marcellus, amounting to less than one third of the total number of entries’ (75). ‘Most of the remedies in Leechbook III are not found in the medical literature in Latin and may be presumed to be of native origin, and some of those which have analogues in the Latin literature are sufficiently different to indicate that they may not have been borrowed and can be presumed to be of native origin’ (77). Interesting point. Cf. 75-6.

Identifies ælfþone with woody nightshade after Thun but with medical ev. added (110-11). ‘In Old English medicine ælfþone was prescribed in nine recipies; three are for ælfadl, which seems to have been an eruptive skin condidtion, two for micel lic, which we have seen may have been also some kind of ailment affecting the skin, one was a leoht drenc (‘light drink’, ‘tonic’), one a fomentation for lyftadl (‘paralysis’), one a drink against deofol (probably [111] some form of mental affliction) and one a drink against weden herote (probably ‘madness’). A modern herbal has this to say about the medicinal properties of woody nightshade: “Its action is alterative, and it particularly affects all the organs of the senses. It is very helpful in skin diseases and rheumatism and in bringing relief to paralyzed lims”. This description of its uses is found in other recent herbals and is in remarkably close agreement with Anglo-Saxon usage. If Thun’s analysis of the meaning of the name is correct, ælfþone is a vine. Of the group of solanaceous plants considered here, only woody nightshade is a vine. This agreement between semantic and medicinal analyses giv strong support to the inference that OE ælfþone and woody nightshade are the same plant’ (110-111). 111-112 re problem of working out what A-Ss mean by hellebore; glossed wedeberge and þung (‘poisonous plant’); Helleborus and Veratrum don’t have berries tho’. Talks re Aldhelm but doesn’t push anything (still with the woody nighthade line tho’ ).

‘If we rephrase our question more specifically: ‘Did ancient and medieval physicians use ingredients and methods which were likely to have had beneficial effects on the patients whose ailments the treated?’, then I think the answer is ‘Yes, and their prescriptions were about as good as anything prescribed before the mid-twentieth century’ (117). The theme of chapter 12, pp. 117-29. Nice e.g. of Storms taking a remedy as magical because he doesn’t know the science of it! 121-2, also one on 122-3. ‘…plantain was invoked in the Old English Nine Herbs Charm in terms which seem to imply some knowledge of its antibacterial properties: ‘So may you withstand venom and infection, and the loathsome thing which roams through the land’, where the reference seems to be t what we would now call bacterial infections. Recent work has shown that the plantains contain aucubin, a potent antibiotic, in all their parts, especially plentiful in Plantago major (the common broad-leaved plantain), [bla bla]’ (123). Re lichens, ‘That the recipies specified the sources from which they were to be gathered may not be a result of superstitious beliefs; lichens are neither easy to describ clearly nor to identify accurately and may have been identified for medicinal purposes by the substrates on which they grew’ (125).

‘…magic remedies were most commonly prescribed for conditions which were intractable to rational treatments; this implies that they were resorted to for conditions where rational remedies had proved ineffective’ (130). ‘We must guard against finding magical connotations in remedies which to their users were not thought to be magical’ (131). ‘Cockayne identified rud molin [re. II, 342] as water pepper (Polygonum hydropiper), on the assumption that the name was an error for rudniolin (‘red stalk’), an Old Norse plant name quite suitable for the water plant described in the remedy, and because water pepper has the dialectal name ‘redshanks’ in English … If Cockayne was right in his identification, then the compiler (or scribe) of the Leechbook or some predecessor was not familiar with the name and misspelled it. This implies that this amulet was not of native English origin, but was borrowed from the Scandinavians’ (132).

‘Fennel (finul) is most probably native, and was a common ingredient of Anglo-Saxon remedies under the name finul (finol) which, although of Latin origin, appears to have been thoroughly naturalized quite early’ (147).

Re II, 112, wið fleogendum atre 7 ælcum æternum swile ‘for which the incantation (which must have been almost pure gibberish to its reciters) is said to be Scottish (i.e. Irish) and in which some Irish words are still recognizable’ (149—citing Cockayne; cf. now Meroney). Irish source for the ‘flying poison’ infection concept? (150). ‘Dweorh has almost always been translated as ‘dwarf’, which may be its primitive meaning, but there is ample evidence in other Old English medical texts that it also means ‘fever’, apparently delerium accompanied by delirium or convulsive seizures’ (152). Pennyroyal dweorgedwostle (153). An interesting alternative slant on how we understand the use of these words—rather like the way Virgil perceives classical gods? Also the way, say, Ephesians 6:16 works etc.—it’s clear to all that this ain’t a real arrow, breastplate, etc., for all that it gets developed in rather extreme ways.

GOOD STUFF IN ch. 13—PHOTOCOPY?

‘In another set of magical remedies we will see that ælfadl (“elf-sickness”) is most probably chicken-pox, and in others its is some other eruption on the skin’ (142). Discusses waterelfadl 154-5. ‘Difficult questions are raised by the charm; what is wæterælfadl, and what does the word eare mean? It is not clear whether wæterælfadl should be read as wæterælf-adl (‘disease caused by a water-elf’) or as wæter-ælfadl (‘watery elf-disease’). Some commentators have assumed a water-elf … bla… On the other hand, the preceding chapter of Leechbook III deals at some length with ælfadl which, for reasons already given [where?! I can’t find ’em], appears to have designated cutaneous eruptions of various kinds; wæter-ælfadl would ten be a form of ælfald, a skin ailment having a watery manifestation. Storms suggests chicken-pox, not unreasonably, as it is consistent with the symptoms given … Another possibility is measles, in which also the eyes are very sensitive to light’ (155). Nice analysis of text follows.

Campbell, A., Old English Grammar (Oxford: Oxford University Press, 1959).

Campbell, Alistair, An Anglo-Saxon Dictionary: Enlarged Addenda and Corrigenda (Oxford, 1972).

Campbell, J., ‘Bede’s Words for Places’, in Names, Words, and Graves: Early Medieval Settlement. Lectures Delivered in the University of Leeds, May 1978, ed. by P. H. Sawyer (Leeds: The School of History, University of Leeds, 1979), pp. 34–54. Excludes from consideration passages quoted by Bede (34). Uses HE, Life of Cuthbert and Lives of the Abbots. Usually uses civitas of places which were important under Romans. Main exceptions are Alcluith and Bamburgh, both usually urbs (34–35). Just Romans too—several episcopal seats thus as not civitates (35). Locus seems generally to be exclusive of civitas (35). Use of civitas and urbs maps quite well onto caestir and burg (35), and Bede probably to some extent uses the Latin terms as transs of the OE, but not always (35–37). ‘It seems that there was a significant difference between civitas and urbs for Bede. One was a Roman place (?significant, ?fortified), the other a fortified place, not of Roman origin. It is true that he was probably often dependent on what a veracular name told him about the nature of a place. But it appears likely that he was right in taking it that the vernacular distinction between caestir and burg was not one without a difference’ (37). THough he wriggles a bit on the exceptions (London and Cantberbury as urbes, Bamburgh and Alcluith as civitates). OE translation follows Bede pretty much as you’d expect; has some trouble with Canterbury (38). Bede only uses oppidum, castellum and castrum when quoting from elsewhere (38). Except for oppido municipio where Osric is killed by Cadwallon, a list of places visited by Chad and use of oppidum re Utrecht. All makred also by combination with other unusual place-words; C concludes that Bede’s using written sources here, perhaps letters (38–39). Evasion of full range of available vocab strengthens the case for a clear and specific usage of urbs and civitas. Reckons Stephanus following a different patter, less influenced by the vernacular than Bede (39). B’s usgae fairly well paralleled in charters thogh, esp. signatories to Clofaesho (39–41). From this ‘It seems that there was a real disinction drawn between Roman and non-Roman places’ in early England (41). Adds that names in -burg rarely given ‘to Roman places of significance, notwithstanding their fortifications’ (41). Though not totally absolute, naturally (42). Emphs that although praefectus usually trans. ‘reeve/gerefa’ it could dentoe well import people too—the guy at Dunbar in Stephanus could be a ‘sub-king’ rather than a ‘reeve’ (42).

Usual terms for less important places are vicus and villa, app. synonyms, along with less frequent but still common viculus (43). Picking up on earlier work, argues that Bede’s flexible use of villa and vicus, which are well distinct in Frankish material, fits in with early English landholding: ‘This is probably because the property and rights of the great were not concentrated in villa estates in the Continental sense, but were focused on central places which were often also cetnres of population. An English villa regia was not a great estate in the sense of a discrete block of land owned and exploited in special ways. Rather was it [sic!] the centre of a fairly wide area all or most of whose people owed something to it. If, as may well have been, there was lands within such an area which were particularly bound to and exploited from it,they probably formed a kind of archipelago. There would have been no point in trying to decide whether the central place of suchh a complex was more appropriately termed villa or vicus. // It is probably that many of the villae and vici to which Bede refers were not just villages, but central places of this kind’ (44). 8 such names royal places and one of a comes. ‘It is likely that the vici and villae of which we read in the accounts of the lives of holy bishops were often royal even when we are not told so. Paulinus seems to have worked from royal vills (OH,pp. 114–15). Aidan also based himself ‘in aliis villis regis’ apart from that at which he died (OH, pp. 159–60). Although we have no such specific information about Cuthbert and Wilfrid it is likely that they, similarly, based themselves on royal vills. If so it was probably at such that they [45] wrought their wonders. So, on occasion villa or vicus in the hagiographical sources may have a more specific meaning that [sic] is immediately clear from the context’ (44–45). Terms rare in early charters, again suggesting that they’re notthe kinds of places you just give away (45). ‘It is likely that at least some of the “multiple” estates which later appear as archipelagos of properties dependent on a particular centre represent what was left of such a block after numerous gifts of single settlements of the kind familiar in the charters had been made. Such grants of single places or of groups less than the whole set depending on a royal vill are those most frequently met with’ (46). ‘It looks af if sometimes, as at Farnham, the name of a place was extended to an area; but also as if, sometimes, the name of an area became attached to its central place. The latter is suggested by the English place-names which seem to have originated as area names, for example, Leeds, Lyminge, Ely, and some of these when they appear in early sources are explicitly applied to a regio: for example, Cuningham, Dent, Yeading [sic]’ (48). Reckons this goes for all those place-names in in like Inundalum (Oundle, which he emphs is described as a provincia by Stephanus), In Getlingum etc. (48). ‘Thus the places met in tun in the Chronicle could be royal vills, not so much because royal vills were particularly likely to have names in tun as because the Chronicle was particularly likely to give the names of royal vills; events tended to happen at sich places and the Chronicle is concerned with events’ (49). I love his use of events! Classic. Whole article is preoccupied with finding royal sites in fact. What a Historian! But after some musing (which seems to take early Chronicle entries to use language contemporary with the event they describe, despite a half-caveat p. 50 n. 20—hmm...) he says ‘I do not seek to maintain that tun does not, in place-names, mean all the things which experts say it means. But it does look as if an important meaning, and an early meaning, was ‘royal vill’. Place-name studies seem in the past to have proceeded on a tacit assumption that the early history of England is laregly one of the progress of settlement and have not always given attention to the possible relations between the names of places and their functions within structures of authority’ (50). Fair point—quotable.

*Campbell, J., 'The Debt of the Early English Church to Ireland', in Irland und die Christenheit ed. P. Ní Chatháin and M. Richter (1987), 332-46.

*Campbell, John Francis, Popular Tales of the West Highlands, 2 vols (1850–1, repr. Edinburgh 1994)XXXXstyle. i, 49 allegedly has ‘fairies who shoot stone arrows’.

*Campbell, M., The Witness and the Other…XXXX (1988)

Campbell, S. D., B. Hall and D. Klausner (eds), Health, Disease and Healing in Medieval Culture (New York, 1992).

Cane, Meredith (2003) Personal Names of Men in Wales, Cornwall and Brittany, 400–1400 AD. Unpublished PhD thesis, University of Wales, Aberystwyth. P. 165, re names in WG 400-1100, gives element 'el (suffix): Cyhelyn, Llywelyn'; 168 'llyw 'leader': Cynllew, Gwynllyw, Llywelyn'; 170 list 'caw' among 'elements unknown or rare', citing Evans, EPSDD p. 28 'Caw, "steadfast, honest"' but then says 'but see rather Sims-Williams, CIB, p. 199'; and p. 176 gives 'el (suffix): Hirel, Llywelyn' re Llandaf Charters. Only discussion of double suffixation found with a search for 'suffix' is as follows, re name 'Benitoe' in the Redon Cartulary, given as a Latin/Biblical borrowing (presumably from 'bene' etc.?): 'This name, along with Portitoe in this list and Anauuedoe and Uenitoe in the element list, appears to combine a main element with a double suffix ending -it -oe' (p. 274 fn 487). Couuallon, re names in charters of Redon, pp. 262, 271: 262 gives 'cob (cyf < *kom): Coblon, Cofinoc, Coucant, Cougen, Couuallon'; 271 gives 'uuallon 'brave': Cauallon, Catuuallon, Couuallon...'

Cantor, Geoffrey, 'Charles Singer and the Early Years of the British Society for the History of Science', British Journal for/ofXXXXX the History of Science, 30 (1997), 5-23, doi: XXXXX. Re Singer's Jewish background--goes for liberal Judaism; not 'practising' (7-8); probably agnostic (14); 'he insisted that some vital principle exists in each of us that is not reducible to matter' (8). 9-14 major role in helping Jews oppressed, esp. in/fleeing Nazi Germany. 'This view of science as continually emergent and progressive informs much of Singer’s historical writings. Although he explicitly distanced himself from positivism, Singer’s historiography – like that of his close friend Sarton – bears many of the hallmarks of Comtean positivism. Most importantly, he believed that positive scientific knowledge would replace earlier religious forms of understanding' (14); also since science is universal, it's international. Heavily into C19 positivism, passim. 'The kind of history of science practised by Singer and Sarton has long ceased to be at the cutting edge of our subject ; indeed, so many of their writings now seem distinctly passeT and are rarely cited by scholars. Equally outmoded is Singer’s vision of science and its history providing the impetus for a new humanism. In a strong sense his understanding of humanism looked back in time – not forwards. Singer’s horizons were set by a historical understanding of European culture predating the Second World War, in which America played but a peripheral role' (22).

*Capelli, C. et al., ‘A Y Chromosome Census of the British Isles’, Current Biology, 13 (2003), 979–84.

Carey, John, 'The Name "Tuatha De' Danann" ', /E'igse/, 18 (1980-81), 291-94. 'In 1900 Ludwig-Christian Stern briefly discussed the name /Tuatha De' Danann/ ... He pointed out that the earliest text mentioning the /tri dee Danann/ with whom it is always associated in fact refers to them as the /tri dee da'na/ ('three gods of skill'). /Danann/ he took to be mistakenly derived from /da'na/, influenced in form by the name of a mother-goddess for whom there are early attestations: /Anu/, gen. /Anann/' (291). Largely ignored (291)--everone has other ideas 291-2. 'Stern's argument for the late appearance and essentially artificial character of the figure known in Irish texts as /Danann/ or /Donann/ seems to me valid and compelling ... I have been unable to find any convincing traces of the name prior to the poems in /Lebor Gaba'la/' (292). Stern reckons that apart from the textual confusion, there's motive to differntiate Tuatha De' Danann from Tuatha De'=Isaraelites (293). But Da'na and Anu and Donann (1st attested form) not that close (293-4). Carey suggests analogy with Domann, in place-names and Fir Domann 'are one of the anomalous tribal groups alluded to in /Lebor Gaba'la/ and the sagas' (294). Some other considerations, like Indech mac De' Domnann, k. of Fomoire; '/Cath Maige Tured/ speaks with suggestive carelessness of the /Tuath nDea Domnonn/ and /Indech mac Dei Donann/' (294). 'I suggest, then, that Eochaid ua Flainn or one of his predecsessors, seeking to make the designation /Tuatha De'/ less ambiguous, was struck by the name of the /Tuath Do(m)nann/ (or */Tuath De' Do(m)nann/?) [sic re punct] Given such an exemplar, the phrase /tri dee da'na/ could easily be reinterpreted as /tri dee Donann/, and the genitive /Anann/ viewed as a doublet of /Donann/: both confusions are as we have seen apparent in the texts of /Lebor Gaba'la/. /Donann/, according to this hypothesis, could have absorbed the connotations of the older forms' (294).

Carey, John, ‘The “Otherworld” in Irish Tradition’, Éigse, 19 (1982), 36–43, repr. in The Otherworld Voyage in Early Irish Literature: An Anthology of Criticism, ed. by Jonathan M. Wooding (Dublin, 2000), pp. 113–19. I agree with Muhr that Carey 1982 overstates things re otherworld being over the sea—he omits Procopius’s evidence, no? NB La3amon’s sea-crossing thing looks very Irish with Argante—whence is this? Maybe check the whole Nimue thing too? Geoffrey has weird lake ix.6–7, penguin trans 219–20; 261 ie. xi.2 Arthur goes to Avalon; NB smith and his wife from the lake in Branwen; Check Edwards XXXX. So maybe you can make a Welsh influence argument here too? This theme certainly gets a life of its own later and may be reflected in other texts cited re Wade too XXXX

Carey, John, ‘The Location of the Otherworld in Irish Tradition’, Éigse, 19 (1982–83), 36-43 (repr. in The Otherworld Voyage in Early Irish Literature: An Anthology of Criticism, ed. by Jonathan M. Wooding (Dublin, 2000), pp. 113-19). Arguably no early ev. for otherworld over the dea, rahter than under lakes or mountains (113). Is this right? Immrama business arguably from eccl. practice and lit of the time and not therefore trad (113). But echtrae older. ‘Early accounts of mortal visits to Otherworld places are fairly plentiful … Otherworld beings are depicted as living within hills, beneath lakes or the sea, or on islands in lakes or off the [117] coast; there are also tales of halls chanced upon in the night, which vanish with the coming of day’ (116-17). But short of over-the-sea jobs. Book of Taliesin has 3 poems hints that Annwfyn is over sea, tho’ Kaer Sidi ‘probably’ < síd (118-19): ‘Apart from the great ambiguity attaching to this material, it cannot be taken as representing an uncontaminated native tradition’ (119). ‘Outside the immrama, then, and the two closely linked tales Immram Brain and Echtrae Conlae, the early sources give us no grounds for postulating belief in an overseas Otherworld; nor does there appear to be satisfactory evidence for such a belief in either contemporary Irish folklore or the traditions of Wales’ Such a vacuum is clearly significant… It seems reasonable to suggest, in the light of the age and popularity of Immram Brain and Echtrae Conlae, that it is they and the Ulster literary movement which produced them which introduced this topos into Irish literature; that it was foreign to the native tradition at every stage appears evident’ (119). How does Carey fit The Adventure of Conle into this? Also the tradition of crossing water to the otherworld is massive, no? Cf. Styx etc.? Tho’ NB not in Pwyll.

Carey, John Price, ‘Lebar Gabála: Recension I’ (Unpublished Doctoral Dissertation, Harvard University, 1983). ‘The second account … resembles the Frankish and British origin-legends in that it deals with the protracted wanderings of a heroic ancestor, but begins with the exodus of the Israelites rather than the fall of Troy. The forefathers of the Gaels wander for forty-two years through the deserts of northern Africa before travelling to Spain and thence to Ireland: here too a parallel with the Biblical search for the Promised Land is presumably intended’ (16).

‘Let us turn now from stories of the Gaels, so that we may speak of the seven peoples that took Ireland before them. Cesair daughter of Bith son of Noah took it, forty days before the Flood. Partholón son of Sera, three hundred years after the Flood. Nemed son of Agnoman, of the Greeks of Scythia, at the end of thirty years after Paartholón. The Fir Bolg after that. The fir Domnann after that. The Gaileóin after that. The Tuatha Dé Donann after that’ (250). ‘Tuatha Dé Donann iar sain’ (96/l. 426). ‘Iar sain táncatar Tuath Dé / ina caípaib ciach cain; / co ’motormalt dam sa friu / ciarbo saegul cian’ (98/ll. 456-9); ‘After that came the Tuath Dé / in their ships of dark clouds, / so that I shared food with them, / however remote the time’ (252). 256-7 says of Tuán son of Starn who survives alone a plague and lives thru all the takings, as in Scél Tuáin Meic Chairill.

NB ‘O dear Christ of the fair skin’ (275); ‘A Chríst caín co caeme chniss’ (120/l.929)

Tuatha Dé turn up pp. 278-79, 282-3 (poems). ‘Progeny of Nemed’ and vrr. Work out how that all fits. Family tree? Cf. ‘From the stock of Magog son of Japhet come the peoples who reached Ireland before the Gaels, that is, Partholón son of Sera son of Srú son of Esrú son of [234]Brainind son of Fattecht son of Magog son of Japhet; and Nemed son of Agnoman son of Paimp son of Tait son of Srú son of Esrú; and the descendants of Nemed, that is the Gáileóin and the Fir Domnann and the Fir Bolg and the Tuatha Dé Donann’ (233-4). Nemed hits the scene 262. What gives? ‘The offspring of Bethach son of Iarbonél Fáid son of Nemed were in the northern islands of the world, studying druidism and knowledge and sorcery and witchcraft, until they were pre-eminent in the arts of the heathen sages. Those are the Tuatha Dé Donann who came to Ireland’ (285); ‘Bátar iarum clanda Bethaig meic Iarbonéoil Fáda meic Nemid i n-insib tuascertachaib in domain oc foglaim druídechta 7 fessa 7 fithnaisechta 7 amainsechta, combtar fortaile for cerddib suíthe gentliuchta. Combtar iat Tuatha Dé Donann táncatar Hérind’ (129/ll. 1130-35). Show influence of Xian knowledge of heathens to the North? Prose account to 289 and further interesting poetry thence: ‘it was not known under starry heaven whether those men / were of heaven or earth’ (289), ‘Donann, mother of the gods’ (291), etc. Yeah, dead handy this one for raising Xianisation issues. Also poem 293ff. Lots of whiteness/brightness. Does travel on a cloud rather than a boat turn up in Norse? 297 seems to set some of the Tuatha Dé up as ‘gods’, also 302: check these out with due care… ‘Three days and nights thereafter the sons of Mílid won the battle of Sliab Mis against the demons, that is, against the Tuath Dé Donann’ (311). NB appendix reading, 437ff., esp. 448.

‘…Chance did not bring that about, but Christ’s birth broke the power of the idols’ (285). Useful?

Sláne of the Fir Bolg ‘died in his fair mound’ (281, verse 2) hmm, interesting?

*Carey, J., ‘Notes on the Irish War-Goddess’, Éigse, 19 (1983), 263–75.

Carey, John (ed. and trans.), ‘Scél Tuáin Meic Chairill’, Ériu, 35 (1984), 93-111. ‘Many redactions; prev. ed. based on late; this on early: ‘I have attempted to reconstruct as nearly as possible the readings of X’ (100). ‘The language of ST is in most respects very close to that of Trip.; some features suggest that it should be placed somewhat earlier. All of the evidence taken together seems to point to a date in the second half of the ninth century’ (97). ‘Other aspects of the tale will be of particular interest to scholars examining the sources of Irish pseudohistory. I should like to call attention to the fact that the Tuatha Dé are not euhemerized in ST, but conjectured to have been fallen angels; it is also noteworthy that the tale contains no trace of the LG doctrine that the Fir Bolg and the Tuatha Dé are descended from Nemed’ (99). Entitles it ‘Incipit Imcallam Tuáin fri Finnia’ (101)/ The colloquy of Tuán with Finnia’ (105). ‘Beothecht son of Iordanen took this island from the peoples that were in it. Of them are the Gáilióin, and the Tuatha Dé and Andé, whose origin the men of learning do not know; but they thought it likely that they are some of the exiles who came to them from Heaven’ (106)/ ‘gabais Beothecht mac Iodanen in n-insi seo forsna cenéla bátar inti. Is díib in Gáliún 7 Tuatha Dé 7 Andé dona fes bunadus lasin n-oes n-eólais. Acht ba dóich leo bith din longis dodeochaid de nim dóib’ (102).

Carey, John, ‘A New Introduction by John Carey to Lebor Gabála Érenn, The Book of the Taking of Ireland, edited and translated by R. A. Stewart Macalister’ how to refXXXX!! ‘an additional intro to a reprint of vol xxxiv’! ‘Irish literature itself preserves various ideas which are probably at least to some extent reflections of pre-Christian doctrine: this seems for instance to be the most plausible interpretion of traditions that the first Gaels in Ireland made peace with the gods of the land in order successfully to raise their crops and herds, or indeed internarried with the divine race. Such a view even of this material, however, cannot be more than a conjecture’ (2). 2 gives refs for 1st invaders internarrying with Tuatha Dé. Notes important antecedents in De civitate Dei, Historiae adversum paganos and Jerome’s trans of Eusebius’s Chronicle (2-3). Check re HS. Antecedents also attested in Historia Brittonum (3-4); ‘It is interesting that neither the Fir Bolg nor the Tuatha Dé Donann [sic] (Section VI-VII), groups of great importance in LGÉ, figure at all in this initial sequence [in HB]; the former do however appear among a list of subsequent settles in the person of the colonist Builc, whose name is evidently a reinterpretation of the collective designation Builg (=Fir Bolg)’ (4). Scál Tuáin meic Chairill next in line and closer to LG (4-5).

‘LGÉ’s immediate popularity is reflected in the extraordinarily rapid proliferation of copies and revisions. Within a few generations of its first appearance, most of the main branches of the textual tradition seem already to have been in existence. Its version of Ireland’s history became the canonical one, and erlier legends were modified accordingly. To give just two examples: successive versions of Scél Tuáin were adapted in light of the doctrines of LGÉ; and parts of LGÉ’s account of the arrival of the Tuatha Dé Donann were added to the Old Irish tale Cath Maige Tuired (“The Battle of Mag Tuired”) in order to anchor it within a larger historical context’ (6).

Carey, John, 'Sequence and Causation in Echtra Nerai', Ériu, 39 (1988), 67-74. Discussing etymology of samuin. 'The solution which I propose is suggested by a detail in the account of Nera's first return to Ráth Cruachan:
'How will it be believed that I have gone into the síd?' Said Nera. 'Take the fruits of summer (toirthe samraid) with you,' said she. So he brought crem with him, and sobairce and buiderad.
The identification of the plants in question is not wholly certain, although a rendering 'wild garlic and primroses and buttercups' is probably close to the truth [citing DIL n. 21]. In the absence of precise botanical data, we are fortunate in having literary evidence associating two of these plants more or less closely with the beginning of summer, the points opposite Samain in the annual cycle. Various legal glosses specify that the craumfes or crim(f)es, explained as meaning 'garlic-feast', was consumed 'in the season when the crem comes' (an tan ticc in crimh), in other words, 'at Easter' (ar chāiscc) or 'at the boundary between spring and summer' (a coicrīch erraigh 7 tsamraigh). Similarly, the only other instance of buiderad cited in DIL, occuring in a rosc in Brislech Mór Maige Murthemni, compares Cú Chulainn's hair to 'buiderad on which the sun shines, on a summer day in the middle of May'. The point of our passage, clearly, is that winter 'here' corresponds to summer 'there'.' (72) cf. similar motifs with apples and branches in other OIr texts, cited (72).

*Carey, John, ‘Otherworlds and Verbal Worlds in Middle Irish Narrative’, Proceedings of the Harvard Celtic Colloquium, 9 (1989), 31–42

*Carey, John, ‘Ireland and the Antipodes: The Heterodoxy of Virgil of Salzburg’, Speculum, 64 (1989), 1–10. Cf. Smyth on this tho’.

*Carey, John, ‘Myth and Mythography in Cath Maige Tuired’, Studia Celtica, 24–25 (1989–90), 53–69

*`A Tuath Dé miscellany', Bulletin of the Board of Celtic Studies 39 (1992) 24-45

Carey, John, ‘The Uses of Tradition in Serglige Con Culainn’, in Ulidia: Proceedings of the First International COnference on the Ulster Cycle of Tales, Belfast and Emain Macha, 8–12 April 1994, ed. by J. P. Mallory and Gerard Stockman (Belfast, 1994), pp. 77–84.

Carey, John, ‘Native Elements in Irish Pseudohistory’, in Cultural Identity and Cultural Integration: Ireland and Europe in the Early Middle Ages, ed. by Doris Edel (Blackrock: Four Courts Press, 1995), pp. 45–60. 53–54 re wobbliness on origin of Tuatha Dé—demons? men? ignored? ‘There is an inevitable artificiality in accounts of how the gods came to Ireland, with the attendant need to fit them into the same series of settlements which includes Cesair, Partholón, Nemed, and the Fir Bolg. Surely they were always there, an ineradicable part of the land whose powers they are: they do not come “from” anywhere, any more than the Fomoiri seem to do—and indeed the line which separates the Tuatha Dé from the Fomoiri is sometimes a hazy one [with a coupla refs]. We may never be able to reconstruct all of the stages through which indigenous tradition and learned historiography were woven together to create the scheme which we find in Lebar Gabála; but one feature in its account is likely to be an old one. However they got there, the Tuatha Dé rule Ireland when the Gaels arrive. The new land belongs to the immortals, inhuman powers whose weapons are magic and illusion; Ireland, before the Gaels can win it for themselves, is itself a kind of Otherworld’ (54).

Carey, John, ‘Cú Chulainn as Ailing Hero’, in An Snaidhm Ceilteach: Gnìomharran 10mh Comhdhail Eadar-Nàiseanta na Ceiltis, Imleadhar a h-Aon Cànain, Litreachas, Eachdraidh, Cultar/Celtic Connections: Proceedings of the Tenth International Congress of Celtic Studies, Volument One, Language, Literature, History, Culture, ed. by Ronald Black, William Gillies and Roibeard Ó Maolalaigh (East Linton: Tuckwell, 1999), pp. 190–98.

Carey, John, ‘Werewolves in Medieval Ireland’, Cambrian Medieval Celtic Studies, 44 (Winter 2002), 37–72. Re pitóndacht, from Scéla na Esérgi (‘Tidings of the Resurrection’) ed. Stokes RC 25 1904 232–59 at 250, though Carey cites from Best and Bergin, Lebor na Huidre 1929 ll. 2702–10. Resurrection is according to the Scéla ‘not the same as the one whose name in the authority (isind augtartas) is [i] prestrigia. i.e., fictitious resurrection (exergi fuathaigthi), as in pythonism (am- in pitóndacht)’ (44); ‘…pitóndacht, which does not seem to occur elsewhere in Irish, is an abstract noun based ultimately on the use of the word pytho in Late Antiquity to designate a diviner, or a diviner’s familiar spirit. [note amongst other things cfs. Deuteronomy 18.11; 2 Kings 21.1; I Samuel 28.8ff.; Isial 8.19, 19.3, 29.4] Discussing the biblical story of how a witch summoned up the ghost of the prophet Samuel, in his treatise De Mirabilibus Sacrae Scripturae … (written in 655) the Irish theologian known as “Augustinus Hibernicus” asked: “How then is Samuel said to have been raised up by a prophetess (pythonissa), since the prophetess is seen to have used devilish incantations and delusions (daemoniasic incantationibus et praestrigis)’ (45).

64–68 dead interesting on female werewolves in Bretha Crólige (‘Judgements of Blood-Lying’), ‘a work conerned with the care and maintenance of those who had been seriously injured’ (64). Citing Corpus Iuris Hibernici, ed. by D. A. Binchy, 6 vols with continuous pagination, Dublin 1978, 2294.35–95.4 and stuff in Binchy 1934–38, 26 §32. ‘The text includes a list of twelve types of woman to whom such entitlement was denied: // The woman who turns the streams of war backward, the hostage ruler (?), one rich in miracles, a woman who cuts [with satire?], a female artisan, one revered in the kingdom, a female physician of the kingdom, one sharp in her words (birach briatar), a wandering(?) woman (ben foimrimme), a wold of wolf-shape (confæl conrecta), one deranged, one frenzied. // There are many obscurities here, but the general idea seems to be that these were women whose anomalous status made them for [65] various reasons an unduly high risk; they were to be nursed only by their own families. A further passage indicates that this was especially so in the case of three of them: // For three of these women, their nursing is paid according to the rank of their marriage, i.e. one sharp in her words, and a wold (confaol), and a wandering(?) woman. This is why they are not borne off on sick-maintenance according to Irish law: because no one dares go surety [to guarantee against] a crime [due to] their boldness. // In the case of these three, the threat which they posed is present in the glosses as being supernatural or quasi-supernatural: the woman “sharp in her words” is identified as a satirist; and the “wandering(?) woman” is described as consorting with the people of the síde [n. 109 rather long, on this subject]. A further gloss on the second passage lists the dangers which the trio collectively posed as “satire, and killing livestock, and summoning demons” (ær[a]chas 7 marb- indili 7 toc[h]uirui[d] demna)’ (64, citing Binchy 1978 p. 2295.26–28, cf. 1934–38 28 §34). whew. A bit more on síde and wolves 67.

Carey, John, King of Mysteries: Early Irish Religious Writings, rev. edn (Dublin: Four Courts Press, 2000)

Carlson, Signe M., ‘The Monsters of Beowulf: Creations of Literary Scholars’, Journal of American Folklore, 80 (1967), 357–64. Usual deal of looking at translations and finding more monstrosity than perhaps warranted. Fair enough. From the perspective of demythologising Grendel and his mum! Alas! She believes in dragons! But has somefair points too; NB and check out ‘Fīfelcynn … is most frequently defined as “a race of (sea) monsters”. American, British, and German dictionaries record the fact that the fīfel is derived from or related to the Icelandic (Old Norse) fífl, meaning either ‘fool, clown, boor’ or ‘monster, giant’, but three Scandinavian-edited dictionaries of Old Norse and Icelandic do not suggest meanings of ‘monster’ or ‘giant’. They give ‘simpleton’, ‘fool’, ‘clown’, and ‘madman’ for fífl…’ (360). Reckons no-one’s considered this possibility. Hmm.

*Carmichael, D. L. et. al. eds, Sacred Sites, Sacred Places (London, 1994)

Carney, James, Studies in Irish Literature and History (Dublin, 1955)97-98 re Irish stories in which warrior dives into pool to fight water-monster, rather different from waterfall in Grettis saga etc—and, I might add, haug-breaking. Suggests Irish infl, and that sounds OK to me here. This has been reconsidered in recent SPeculum, no? 102-114 re Line 112 bit. Goes for Sex aetates 103-6; Isidore source for that 106-111. But the Isidore source wobbly to start with: ‘The Irish author having drawn upon Isidore for the torothair of his title, and for the first three specific types mentioned in [107] Isidore’s work, giants, dwarfs, and those suffering from grossness of a single part of the body, then included all Isidore’s subsequent types in a single category: “every misshapen form that people are wont to have”.’ (107).

Carpenter, Humphrey (ed.), Letters of J.R.R. Tolkien: A Selection (London: Allen & Unwin, 1981). 1 November 1963 to Michael Tolkien: I remember clearly enough when I was your age (in 1935). I had returned 10 years before (still dewy-eyed with boyish illusions) to Oxford, and now disliked undergraduates and all their ways, and had begun really to know dons. Years before I had rejected as disgusting cynicism by an old vulgarian the words of warning given me by old Joseph Wright. 'What do you take Oxford for, lad?' 'A university, a place of learning.' 'Nay, lad, it's a factory! And what's it making? I'll tell you. It's making fees. Get that in your head, and you'll begin to understand what goes on.' Alas! by 1935 I now knew that it was perfectly true. At any rate as a key to dons' behaviour. Quite true, but not the whole truth. (The greater part of the truth is always hidden, in regions out of the reach of cynicism.) I was stonewalled and hindered in my efforts (as a schedule B professor on a reduced salary, though with schedule A duties) for the good of my subject and the reform of its teaching, by vested interests in fees and fellowships.

Carr, Charles T., Nominal Compounds in Germanic, St Andrews University Publications, 41 (London, 1939).

Carrigan, Anthony, Postcolonial Tourism: Literature, Culture, and Environment, Routledge Research in Postcolonial Literatures, 33 (New York: Routledge, 2011).

Carroll, Hamilton and Annie McClanahan, `Fictions of Speculation: Introduction', Journal of American Studies,  (), –.XXXXX doi:./S 'We thus argue that the complex origins and calamitous effects of contemporary financialization have required the more capacious epistemologies available to so-called “genre fiction.” It is our contention that, far from limiting what such cultural texts can say about contemporary conditions, the formal, thematic, and tropological requirements of genre fiction (found across a range of media) have produced valuable representations of the political and economic present that require – and repay – serious analysis' (657).

Cartwright, Justin, Other People's Money (London: Bloomsbury, 2011).

Carver, Martin, ‘Conversion on the Eastern Seaboard of Britain: Some Archaeological Indicators’, in Conversion and Christianity in the North Sea World, ed. by Barbara E. Crawford, St. John’s House Papers, 8 (St. Andrews, 1998), pp. 11–40.

*Carver, Martin, ‘Why that? Why there? Why then? The Politics of Early Medieval Monumentality’, in Image and Power in the Archaeology of Early Medieval Britain, ed. by H. Hamerow and A. MacGregor (Oxford, 2001), XXXX

Cavell, Megan, Weaving Words and Binding Bodies: The Poetics of Human Experience in Old English Literature (Toronto: University of Toronto Press, (2016)

*Cavendish, Richard, The Powers of Evil in Western Religion, Magic and Folk Belief (1975). 244 re Proclus who might be important.

Cavill, Paul, ‘Bede and Cædmon’s Hymn’, in ‘Lastworda Betst’: Essays in Memory of Christine E. Fell with her Unpublished Writings, ed. by Carole Hough and Kathryn A. Lowe (Donington: Tyas, 2002), pp. 1–17. Taking on the arguments for Cædmon’s hymn as a trans from Bede, arguing that it’s a vernacular story. 4–5 interesting idea that as we’d expect the name to be /kadvon/, <Cædmon> reflects a written source (based on Jackson LHEB and an idea of Alex Woolf’s); moreover ‘It is arguable that the only point at which Bede had any difficulty with the story is when he comes to the Hymn itself, when he struggles to render an authoritative text, whether oral or written, and has to explain his procedure’ (5 n. 25), though obviously this doesn’t mean that our OE text is not a retranslation. Discusses the we problem and poss that uerc uuldurfadur is the subject 6–9, reckoning that ‘The extraordinary tenacity of Old English versions without we is the strongest evidence for an independent Old English Hymn’ (9)--well, only if you don’t mind the divergence in Bede’s trans. then...

Caviness, Dimitra-Alys A., ‘An Analysis of Pre-Christian Ireland Using Mythology and A GIS’ http://gis.esri.com/library/userconf/proc02/pap1030/p1030.htm This paper synthesizes cultural anthropology and archaeology: it promotes mythology as a historic source for archaeological research, and uses GIS to help interpret mythological and geographical data relevant to the Celts of pre-Christian Ireland. The ArcView program establishes correlation between geographic characteristics and pre-Christian Ireland's mythology, recorded in the dindshenchas - a collection of legends describing the origins of Irish place-names. Routes are predicted by ArcView using a cost analysis query procedure and sites from the dindshenchas known to associate with the roads, thus providing archaeological reference to the Five Roads of Tara, the ancient Seat of Ireland's High Kings

Cawley, A. C. (ed.), Everyman and Medieval Mystery Plays, 2nd edn Everyman's Library, 381 (London: Dent, 1957)

Caws, Peter, Structuralism: A Philosophy for the Human Sciences, 2nd ed. (New York: Humanity Books, 2000).

Cawsey, Kathy, `Disorienting Orientalism: Finding Saracens in Strange Places in Late Medieval English Manuscripts', Exemplaria, 21 (2009), 380--98.

Cederschiöld, Gustaf (ed.), Fornsögur Suðrlanda (Lund: Gleerup, 1884)

Cederschiöld, Gustav (ed.), Clári saga, Altnordische Saga-Bibliothek, 12 (Halle a. S.: Niemeyer, 1907), http://archive.org/details/clrisaga00cedegoog

Ceha, L. J., C. Presperin, E. Young, M. Allswede and T. Erickson, ‘Anticholinergic Toxicity from Nightshade Berry Poisoning Responsive to Physostigmine’, The Journal of Emergency Medicine, 15 (1997), 65–69. ‘A 4-year old girl was brought to the emergency department with signs and symptoms consistent with anticholinergic poisoning. The mother suspected an ingestion 15 min prior to arrival of multiple orange-and-red berries from a climbing vine located in the backyard. The patient was found supine and uttering incomprehensi[66]ble sounds in the garden. The patient vomited once en route to the hospital. // On examination, the patient was nonverbal, responding only to painful stimuli’ (65–66, with more details 66, including fast heart rate).

Chadwick, H. Munro, The Heroic Age, Cambridge Archaeological and Ethnological Series (Cambridge: Cambridge University Press, 1912). First use of 'heroic' in the prose of the book: 'The type of poetry commonly known as heroic is one which makes its appearance in various nations and in various periods of history' (vii). That's as close as he ever comes to defining 'heroic' it seems! But all sorts of implicit criteria are apparent--secular subjects, for a start. The idea of 'heroic' Biblical verse etc doesn't seem to be present. 'It is fully in accord with these facts that the heroic poems are not concerned at all or at least only to a very slight degree -with local or tribal interests. Their tone indeed may be described as in a sense international, though with the restriction that characters and scenes alike are drawn exclusively from within the Teutonic world' (40)--sees a striking lack of national affiliation in the material, which strikes me as at odds with the migration myth angle; cf Hiatt 2009. Argues for aristocratic audience and in doing so alludes to the rather flat tone which I associate with early Bwf crit: 'strong aristocratic tone', named women all royal, non-aristo characters rare and unnamed; details of court etiquette; 'persons of royal rank are very seldom spoken of with disrespect' (82); 'Of immoral or unseemly conduct we have no mention. Indeed, except in the story of Weland--which stands by itself in many [83] ways, as we shall see later--such subjects seem to be studiously avoided' (82-83). Amazing assumption that aristos never talk about unseemly stuff, whereas presumably other social groups do. Though to be fair that doesn't mean it's wrong. 'Dignity and polish of style' (83). 'In the Heroic Age on the other hand we have references not only to 'ancient poems' but also to original compositions, dealing with the praise of fortunes of living men ... It is to such compositions that heroic poetry--indeed in a sense we may say the Heroic Age itself--owes its origin' (87). Perceives 4 stages for heroic poetry: 1 court poems of the Heroic Age; 2 'epic and narrative poems based on these'; 3 'the popular poetry of the eighth and following centuries'; 4 C12- German poems one heroic subjects are back in fashion (94) (and heroic parts of the Poetic Edda, 99). Hmm. Ch 15, p. 320ff 'The characteristics of heroic poetry' useful for understanding his definitions. Also relies on historicity in analysis and categorisation of Homeric poems as heroic (320). Style and narrative technique prominent. Thirst for fame, glory as 'incitement to bravery' (325-27 at 326); pride in noble ancestory 327-28. 'Lastly, the heroic spirit shows itself in the exhortations of princes to their followers' (328). 'In both cases alike the leading idea of the Heroic Age may be fittingly summed up in the phrase κλέα ἀνδρω[hat]ν. This is practically the equivalent to the Anglo-Saxon dom ... It is essential to notice that the object so much prized is personal glory' (329). Love of home/patria but not of 'national pride' (331)--Maldon emphasises national, not individual glory (332). Personal experience rather than experience of office; experience rather than effect on subsequent generations (333-34); heroes motivated by love, revenge 'or personal bravery' (333). 'It is the fact that the interest of the heroic stories was both individual and universal--i.e. that it lay in individuals not essentially bound up with a given community--which fitted them for international circulation' (336). develops this into a counter-narrative to historians' search of migration and 'constitutional' changes--a state-led attitude to the past--Chadwick's instead developing more of a 'big man' history of the Dark Ages (337-). This accounts for character's enthsiasm for nicking stuff off dead foes; moving to ch 16 'Society in the Heroic Age' 344 ff. and ch 19 'The Causes of the Heroic Age'. 'We may now briefly summarise the results of this discussion. The salient characteristic of the Heroic Age, both in Greece and in northern Europe, appears to be the disintegration of the bonds of kinship, a process which shows itself chiefly in the prevalence of strife between relatives, and which in both cases is probably connected with a change in the organisation of the kindred agnatic relationship having come gradually to take the place of cognatic. How far this process affected society as a whole we cannot tell, since our evidence is generally limited to the royal families. The binding force formerly possessed by kinship was now largely transferred to the relationship between 'lord' and 'man' (dryhtenpegn, ava% Oepa-n-tov}, between whom no bond of blood-relationship was necessary. The comitatus was probably not developed in Greece to the same extent as it was in northern Europe; indeed in regard to social development generally the conditions in Greece seem to have been more primitive. Yet in individual cases the bond between lord and man was apparently the strongest force of which we know' (365). 'The Heroic Age, both Greek and Teutonic, presents us with the picture of a society largely free from restraint of any kind. In the higher ranks tribal law has ceased to maintain its force ; and its decay leaves the individual free from obligations both to the kindred and to the community. He may disregard the bonds of kinship even to the extent of taking a kinsman's life ; and he recognises no authority beyond that of the lord whose service he has entered. The same freedom is exhibited in his attitude to the deities' (462); 'But above all we have to remember the heroic poems. It is not reasonable to regard the Anglo-Saxon poems, much less the Homeric poems, as products of barbarism. The courts which gave birth to such poetry must have appropriated to a considerable extent the culture, as well as the wealth and luxury, of earlier civilisations. It is to be remarked however that the hold which these poems have exercised on subsequent ages, in very different stages of culture, is due not only to their artistic qualities but also to the absorbing interest of the situations which they depict. This interest arises very largely from the extraordinary freedom from restraint enjoyed by the characters in the gratification of their feelings and desires and from the tremendous and sudden vicissitudes of fortune to which they are exposed. The pictures presented to us are those of persons by no means ignorant of the pleasures and even the refinements of civilised life, yet dominated by the pride and passions which spring from an entirely reckless individualism and untrained by experience to exercise moderation. According to the view put forward above the explanation of such features is to be found not so much in any peculiarly fertile gift of imagination by which the conventional court poetry of these periods was inspired, but rather in the circumstances of the times and in the character of the courts which produced that poetry' 463)--and so the book ends.

H. M Chadwick, 'Studies in Old English', Transactions of the Cambridge Philological Society, 4.2 (1894--99), 87--265 pp. 137-38

Kershaw, Nora, Stories and Ballads of the Far Past (Cambridge: Cambridge University Press, 1921), https://www.gutenberg.org/files/33471/33471-h/33471-h.htm.

Chadwick, Nora K., ‘Norse Ghosts: A Study in the Draugr and the Haugbúi’, Folk-Lore, 57 (1946), 50–65, 106–27 [Edinburgh Per. .39.fol.]

Chadwick, Nora K., ‘The Story of Macbeth: A Study in Gaelic and Norse Tradition’, Scottish Gaelic Studies, 6 (1949), 189–211 and 7 (1953), 1–25

Chadwick, Nora Kershaw, ‘Literary Tradition in the Old Norse and Celtic World’, Saga-Book of the Viking Society 14 (1953–57), pp. 164–99. [P592.c.21 NF6]. Stops waffling at 171. Arán/Arawn pp. 173-77. Saxo’s version has, as Chad puts it, Ásmundr and Ásvitr (Asuitus). Check when á got that ‘aw’ pronunciation. Presumably by the time of the OSL changes. Suggests hebridean story p. 177. 178-82 re wooing of Étaín (in Cín Dromma Snechta). Associates it with Helgi in the Eddaic Helgi poems and also Hrómunds saga Gripssons. Seems similar but hardly the basis for a useful connection. ‘In Norse the belief in rebirth is implied in many stories and poems’ (182). Sigurðarkviða en skamma st. 45; Starkaðr (?in HS). ‘In the Edda poem Helgakviða Hundingsbana II, the hero Starkaðr is the brother of Guðmundr, who dwells on Svarinshaugr. He is also descended from the álfar, Starkaðr Áludrengr having married Álfhildr, the daughter of King Álfr of Álfheimar, the region of Olaf Geirstaða-Álfr, as we shall see’ (183). 183-4 re rebirth of Olaf Geirstaða-Álfr; ‘His name means “Elf” (i.e. the soul of one awaiting rebirth of Geirstaðir’ (183), wow, a bit of a leap in interpretation there. Hmm, am I going to have to tackle this one? Oddly, I seem not to have notes from her ‘Norse ghosts’ article; seem to recall much overlap. It’s Olaf Geirstaðir-Álfr who is [implictly] reborn as St. Olaf Haraldsson in the Flateyjarbók account (183-4). ‘What follows makes it cler that St. Olaf was regarded in popular opinion as Olaf Geirstaðir-Álfr re-born’ (184; she quotes a passage which makes this seem pretty clear, Flat. II, 135 in 1860-8 ed.). Similar e.g. from Cín Dromma Snechta re Mongán being Finn mac Cumhaill reborn. Very interesting (184-5). Consider Lír/Llyr to be identical in origin with Hlér/Ægir (186), and Heimdallr with Manannán (186-7). Correspondences not unconvincing, and Rígsþula gets in on the scene which is handy as she points out (187-8)

Assocs land of síd with Ódáinsakr; woman invites hero to the land. Hmm, interesting vaguely. Infers that we must read haugar to correspond with síd mounds, lands of perpetual youth and bloom both (if you pick the right texts); ‘And here are the álfar, the souls of the unborn, who, like the Irish Étáin, the Norse Geirstaða-Álfr and Starkaðr, and Helgi, live again in other members of their families in later generations. Thus in fact these heroes do not die, but re-live for ever, having married the síd women, the daughters of Guðmundr, as Helgi marries Sigrún (finally, ritually, in the barrow). We never hear of a corpse or a ghost in the barrows in either Norse or Irish. The occupant is always a draugr in Norse, an animated corpse; in Irish a síd or supernatural being’ (196). reckons deep dark age roots for each, tho’ also stresses poss of Irish infl. on Norse (and not vice versa!) (198-9).

Chambers, R. W., Max Förster, and Robin Flower (eds), The Exeter Book of Old English Poetry (London: Lund, 1933)

Chambers, R. W., 'Beowulf and the "Heroic Age" in England', rept. in Man's Unconquerable Mind (New York: Haskell House, 1939), pp. 53-69. http://books.google.co.uk/books?id=_J-beSYEi8IC& It's not as good as the Iliad... but then the Iliad is good... and Chadwick has shown how 'in both we have a picture of society in its Heroic Age' (65) Doesn't offer any discussion of what it means by 'heroic age'--perhaps most useful just for showing pervasiveness of term (and perhaps influence of Chambers); and fundamental concern to compare with Iliad, so in that sense 'heroic age' perhaps means 'classical heroic age'. Basically about English race, and asserting the value of Bwf as part of their national story to a society inclined to look the the Mediterranean. No wonder Tolkien liked this article...

*Chambers, Robert, Domestic Annals of Scotland (Edinburgh, 1861)

*Champion, Timothy, ‘The Celt in Archaeology’, in Celticism, ed. by Terence Brown (Amsterdam: XXXX, 1996), pp. 61–78. XXXXthe collection may be more useful than the article.XXXX

Chance, Jane, Woman as Hero in Old English Literature (Syracuse: Syracuse University Press, 1986).

Chance, Jane, Medieval Mythography, 2 vols (Gainesville, 1994–2000). Reckons Alfred on Bethius v. unusual and stuff (211–13), following Wittig in ASE 11 (1983) and also using soemthing in Anglia 82 (1964) and other refs. Reckons main divergence in Orpheus, whereby Orpheus gets to be prototypical Xian or something, quite unlike Boethius (213–14), ‘This highly original interpretation of Boethius was itself based on Alfred’s confusion of the Furies or Eumenies—those avengers—with the Parcae or Fates—those who determine the the length of human life. This confusion may have guided Alfred’s interpretation of the moral and therefore the subsequent glossators’ analogous interpretation of all three epic heroes. If the Furies punish man by pursuing him only when he is guilty of a misdeed, but are equated with the Fates who govern the beginningm span, and end of each man’s life, then the whole of man’s life is [214] gloomy and punishing, a view characteristic of the Anglo-Saxon homilist. From this darklife the Christian convert would gladly escape into the paradisal light of the afterlife. Alfred defines “ultices deae,” the vengeful goddesses, as the Parcae who know no respect for any man, punish him for his deeds, and rule man’s fate: “Parcas, ða hi secgað ðæt on namum men nyt[on na]ne are, ac ælcu men wrecen [be his] gewyrhtu; þa hi secgað ðæt walden ælces mannes wyrde.” [Sedgefield 102] He may have made this mistake through a hasty reading of the firt Vatican mythographer wh juxtaposes the Furies (Mythogr. I 108/109) with the Parcae (109/110). [couldn’t we say the same of Isidore, maybe with intermediary fatae?]. Only Alfred and the anonymous St. Gall Minor make this mistake’ (213–14), see also n. 27 on pp. 552–53 (‘It is possible that Alfred used the first Vatican mythographer for this gloss, especially likely if the latter author was indeed Adanan the Scot, as has been speculated’; 553). All seems a bit fanciful, but maybe interesting in suggesting substrate goings on?

Chappel, Allen H., 'Saga af Viktor ok Blavus': A Fifteenth Century Icelandic Lygisaga. An English Edition and Translation, Janua linguarum, series practica, 88 (The Hague: Mouton, 1972). Sic re the lack of hyphenation in the title! V arrives by ship without sworn brother at Quenn Fulgida's, and takes 300 men to her feast. Upon proposal Q turns as red as blood and black as earth. One of her objections is that V just pops the question, in public, which Sigrgarðr avoids; and doesn't offer any treasure. Then he offers it & Q cheers up (89). He's led to her bed where she waits, gets the treasure, and gives him the trick cup. Fulgida does the hair-cutting and tarring trick, has him flogged, and dumped in a forest. Kador takes V home and B takes the piss. A year passes and off V goes again disguised as an old man (91), specifically similar to Samarion (Kador's old boss), pretending to be a merchant, with Blavus's flying carpet. Flies queen, who's unwilling, to France (93), but she deceives him by flattery into stopping at a fruit tree, whereupon she pushes him off and flies home with the wealth V has pretended to be trading. It adds that she'd recognised V and boasts about it. V eventually gets home all knackered and thin and unrecognisable (does B actually fail to recognise him as in Jorgensen's 1997 summary or is B just taking the piss again?) (97). B offers to go instead and see to it so he and K go disguised as monks. The Q has a skin-disease (maybe in genitalia) and seeks the monk B's healing powers; B refuses (97). But eventually B says yes and says he needs to stay in Q's palace for 7 nights; as soon as he sings over her, her pain goes. He's watched over, but calls on Dimus the dwarf to sort that out; D breaks in with a landslide from the local mountain (99). Tells D to take Q home; Q recognises B as her half brother (by the same father); B sends her back in his own form (101). F goes back to France and V doesn't ask how it went because he assumes F is B and that it was bad. Blavus takes up government of India in form of Fulgida (103). King Solldan of Serkland comes to India to force F to marry him (103). F (ie B) agrees, and uses the marriage as an opportunity to snatch Solldan's daughter Rosida using the magic carpet (105). Solldan dies of misery but everyone hated him anyway. The real B gives away F in marriage to V, takes R back to Serkland which he rules with her, and they give India to K. They each have a son who they name as demanded by the vikings they killed earlier and the boys also become sworn brothers (107). They get the cool weapons their namesakes had born and go and fight the K of Denmark, Germineri. G wins, and we hear of his sons, the first of whom inherits the weapons--and oddly Íslendingasaga-sounding coda.

Charles, B. G., The Place-Names of Pembrokeshire, 2 vols (Aberystwyth: National Library of Wales, 1992)

Charles-Edwards, T. M., `Kinship, Status and the Origins of the Hide', Past & Present, 56 (August 1972), 3-33 http://www.jstor.org/stable/650470

Charles-Edwards, T. M. ‘Gildas has a famous reference to people whom scholars have interpreted as British bards. He denounces Maelgwn for allowing himself to be praised by panegyrists foaming at the mouth with mendacious flattery. Admittedly, Gildas was primarily concerned with the outrageous untruthfulness of the praises rather than with the language in which they were delivered. Yet there remains a contrast between the refinement of Maelgwn’s Latin education and his present situation, surrounded by bards whose lies were broadcast as undiscriminatingly as their spittle. Moreover, this contrast within the career of Maelgwn needs to be brought into relation with another contrast found in the inscriptions. While Irish was admitted in Britain to the [65] dignity of being used on memorial inscriptions, British was not. Further back in time, some evidence for British may be emerging in the curse tablets found at Bath, but such texts were very far from having the public status of memorial inscriptions in stone, as their cursive script and the context in which they were found demonstrate; and, moreover, no such texts have been found from the post-Roman period. They only reinforce the general epigraphic evidence for the lower social prestige of British’ (64-65).

Charles-Edwards, Thomas, ‘Anglo-Saxon Kinship Revisited’, in The Anglo-Saxons from the Migration Period to the Eighth Century: An Ethnographic Perspective, ed. by John Hines, Studies in Archaeoethnology, 2 (Woodbridge, 1997), pp. 171–210 (discussion being 204ff.). Reckons you get negative interaction (e.g. feuds) and positive (e.g. gift-giving) but not much in between—‘impersonal interaction’. This characterises modern bearocratic governance etc. but not ASE, at any point (172). Feond and freond have to be consistent—if you deal properly with your feondas they can expect you to bit a firm freond if you make peace (172). Ges on to discuss kin, feuds, bookland and hereitary right etc. etc. Didn’t read properly—skipped to conclusion. Mainly emphs at end that kinship works differently in different strata of society, which has tended to be overlooked. ‘As kinship was only one source of friendship, so different kinships offered different kinds of friendship: the brother of a king might be his rival, which the brother of a free peasant was much more likely to be his daily collaborator, in ploughing, in harvesting and in the sharing of scare tools’ (200). NB 206 for Paul.

Charles-Edwards, T. M., ‘Geis, Prophecy, Omen and Oath’, Celtica, 23 (1999), 38–59. Mainly re Togail Bruidne Da Derga, so check again if you work on that. Not much of interest re omens and prophecies in present context.

Charles-Edwards, T. M., Early Christian Ireland (Cambridge, 2000). ‘A corollary of slavery was that acceptable and organised violence was deployed only by the free, both aristocrat and client… Freedom, therefore, went with being a gaiscedach, an armed man’ (69). ‘Those who exercised a power regularly sustained by force and the threat of force were, therefore, free and male’ (71). Not usual for men to move onto wife’s land (which presumes that she’s a widow anyway), illustrated 103–4 re legendary Fergus mac Roig, who’s mocked ever after in at least some of the lit. because ‘ he had “pursued a woman’s loins across a frontier” ’ (103). ‘If Fergus’s honour was threatened by migration, so too was the honour of lesser men: they too were thought to have abandoned the kingdom of their forefathers—where their kinsmen lay in the ancestral cemetery—for sex’ (104) with refs. 105–6 on saga of Fergus mac Léti and the water-monster incident. Can’t remember why that was interesting. But makes it seem less bizarre the way TCE tells it. 106–12 on the household (muinter), could stand as description of women in soc and marriage and divorce. ‘There are enough references to druids in seventh and eighth-century Irish sources to make it plain that they were considered to have formed a powerful group in Irish society, but to have lost that position as a result of conversion. This sense of the druí as the principal opposition to Christianity appears to have been carried by irish missionaries to England in the seventh century, as indicated by the borrowing of druí [191] into English as dry ‘magician’.’ (190–91).

Chartier, Daniel, The End of Iceland's Innocence: The Image of Iceland in the Foreign Media During the Financial Crisis, trans. by Daniel Chartier (Ottawa: University of Ottawa Press, 2010) [first publ. La spectaculaire déroute de l'Islande: L'image de l'Islande à l'étranger durant la crise économique de 2008 (Québec: Presses de l'Université du Québec, 2010)], books.google.co.uk/books?id=5u2UF_dTw2YC&.

*Chartier, Roger, Cultural History (Cambridge, 1988)

Chase, Colin (ed.), The Dating of Beowulf (Toronto, 1981).

Chatterton, Paul, Low Impact Living: A Field Guide to Ecological, Affordable Community Building (London: Routledge, 2015)

*Chaudenson, Robert, Des îles, des hommes, des langues: essais sur la créolisation linguistique et culturelle (Paris: L’Harmattan, 1992)

*Cherniss, Michael D., Ingeld and Christ: Heroic Concepts and Values in Old English Christian Poetry (The Hague, 1972). 218 app. re Glcpoems—reckons heroic diction absorbed into the whole deal, Nbs that Glc himself doesn’t use it. Apparently.

Chesnutt, Michael, 'Aspects of the Faroese Traditional Ballad in the Nineteenth Century', in The Stockholm Ballad Conference 1991: Proceedings of the 21st International Ballad Conference, August 19-22, 1991, ed. By Bengt R. Jonsson, Skrifter utgivna av Svenskt Visarkiv, 12 (Stockholm: Svenskt Visarkiv, 1992), pp. 247-59 (also published as Arv: Scandinavian Yearbook of Folklore, 48 (1992), apparently--check.). Mention of Sigurðar saga not of interest (just one in a list of sagas balladised) but good general intro to where our Faroese ballad corpus comes from.

Chesnutt, Michael, `Bevussrímur and Bevusar tættir: A Case Study of Icelandic Influence on Faroese Balladry', Opuscula, 12 (=Bibliotheca Arnamagnæana, 44) (2005), 399-437 [sic re lack of italics in title]. 399-409 discusses when the Faroese ballads based on Icelandic sources were composed, arguing that 'A substantial number of poems draw on Old Norse-Icelandic material that [409] could have reached the Faroes in written form at any time up to the beginning of the seventeenth century. During the social and economic stagnation of the next two centuries the conditions for the reception of Icelandic literature in the Faroes were unfavourable, and the path was clear for an influx of Danish material (especially ballads of chivalry)' (408-9). 402-3 handily lists the 25 ballads with Norse-Icelandic analogues (predominantly RSS and FSS). Rest of the article says how mostly the influence was not via rímur but argues that the Faroes Bevus ballad is based on a lost ríma.

Chester-Kadwell, Mary, Early Anglo-Saxon Communities in the Landscape of Norfolk, BAR, British Series, 481 (Oxford: Archaeopress, 2009). Nothing very relevant to settlement stability that I noticed, but some interesting bits on stats.

Chickering, Howell D. Jr., ‘The Literary Magic of Wið Færstice’, Viator, 2 (1971), 83–104. [P532.b.41]. Rather meanders through the whole matter, lots of worrying at appoaches which seems not very useful. Assumes rheumatic pain (83). Commentators divided on whether to see in it valkyries, Weland, woden’s Wild Hunt (85—and more flly with refs 97-8). ‘More important, there is no convincing explanation of what kind of defensive magic is used in this “epic introduction”. In fact, it could be said that tis charm epitomizes the methodological difficulties that literary scholars face in dealing with an Anglo-Saxon anthropological document’ (85). ‘…the literary value of these lines is more comprehensible when they are seen as a dramatic verbal performance, in which the very act of saying creates its own magic’ (87). ‘The obvious alternative to a structural comparison would be an analysis of the role of the charm in its immediate cultural context. We do not, however, know enough about the physical setting and social meaning of such charm performances to arrive at a functionalis or a Contextualist expanation of this “epic introduction”. This seriously hampers a modern anthropological approach to this charm, since, after E. E. Evans-pritchard’s classic study, Witchcraft, Oracles, and Magic Among the Azande (1937), most cultural anthropologists agree that any full explanation of magic must include its total social context. // With so many contexts lacking, let us assume that the particulars of the charm itself contain its magic. This assumption is based on current anthropological thinking about magic as a world-wide phenomenon. Magical operations may be defined berysimply as stereotyped formulas or actions that influence events in the physical world’ (90). ‘Evans-Pritchard very plainly distinguishes magic from witchcraft by the fact that magic can be learned and that its power is located in its techniques and materials, while witches possess a special psychical power that can affect others without the aid of rites and spells’ (92)—interesting re divisions in ME material…

Seems to find wiþ fær a bit incoherent due to change of addressee in line 20 (94); ‘There is extensive comparative evidence, especially in the Finnish charms, that when charms are extemporaneous oral performances, the composition of a charm for a given ailment can vary widely in the selection of its themes, from singer to singer, so long as the themes, unrelated in themselves, all apply to the purpose at hand … Perhaps we should not assume any aesthetic necessity in this apparent thematic unity. // It is also likely that the themes of the “spear” and the “shot” are only generally similar. No commentator sees the “narrative allusions” that surround the “spear” refrain in the first half as references to the “elf-shot” in [95] the second half. Probably we should not even classify the whole charm as “against elf-shot” as do Bonser (158-160) and Grattan and Singer (175). It must be granted that der Alpenschuss is the broadest Northen European folk tradition of supernatural missiles causing illness, and that they arre often called arrows of darts (= lytel spere?); but in the seocnd part of the charm “elves” are only one of the three equivalent evil forces that are named. One might as well title the chrm “Against Witch-Shot” in the light of the supernatural women in the first part, the transitional reference to hægtessan geweorc (line 19), and haegtessan gescot (lines 24, 26) in the second part. Such a title would be an equally incomplete designation of the possible sources of the pain. Even if we accept Bonser’s transltion of færstice as “sudden puncture” (160-161), we cannot settle whether the puncture is due to elves or to witches (assuming for the moment the “mighty women” are in fact witches). Hence we cannot speak of a “unified theme” other than the shooting pain itself’ (94-5). What a load of old cobblers, it’s completely obvious that the ‘shot’ is a unifying thing—just this mad insistance on elf-shot as arrows and things sending folks astray. A handy example of the mess folks have made themselves—use it.

‘Medically, then, these herbs [in wiþ fær] would be helpful only for fever, sore throat, or lacerations. Magically, however, the nettle and the black heads of the ribwort plantain (Plantago lanceolata) resemble spears or arrows in shape. If the feverfew in the charm were centaury, it too might have had magical value because its seeds are in the shape of small spindles. It is possible that all three herbs were thought to attarct [sic] the lytel spere by similarities of shape. This is so common a characteristic of herbal magic in Europe that Renaissance herbalists elevated it to the “doctrine of signatures” ’ (96). Using Scand ev, ‘we can, if we please, posit a fairly coherent set of references throughout the charm to magical practices and beliefs related to Woden’ (99, cf. 98-9)—well, maybe so, but pretty wobbly, as he points out 99. ‘Any narrative coherence may come from the speaker being the main character in what little story there is. Wht looks like a set of mythic allusions may instead be an especially successful invention of the circumstances in which the speaker gains his magical power. The story may occur only in the present time of the charm, and its meaning may simply be that the spealer gains control over the lytel spere by imagining, and living within, this fragmented narrative of bad magic, and then successfullu resisting its malevolence. When we see further that the vexing references to the smiths can be plausibly explained as also part of the speaker’s magical practice, we can conclude that the possibility of a mythical story as a source of the speaker’s power is extremely unlikely. It is more likely that the imaginative force of his magical practice, that is, the literary power in the texture of the words, creates the special magic of the charm’ (99).

Line 19 hit=hyt ‘heat’ cf. Bwf 2649 (101). 101-4 fairly straight lit crit aimed to show how poem can be effective [as ‘magic’]. Not very useful. Annoying paper as much of what I’d like to see is lurking in background here (and in meandering discussion) but never foregrounded, made explicit and brought to bear on meaning of charm. Perhaps partly because of laudable (but excessive?) caution re context of utterance of this poem?

Chidester, David, Savage Systems: Colonialism and Comparative Religion in Southern Africa (Charlottesville: University Press of Virginia, 1996). 'The discipline of comparative religion emerged, therefore, not only out of the Englightenment heritage but also out of a violent history of colonial conquest and domination. Accordingly, the history of comparative religion is a story not only about knowledge but also about power. The disciplinary history of the study of religion is also ahustory of the discipline, a dramatic narrative of the discourses and practices of comparison that shaped subjectivities on colonized peripheries and at European centres. To borrow a phrase from Jonathan Z. Smith, the discipline of comparative religion was by no means an innocent endeavor.whether practiced on the colonized periphery or at the colonizing center, the study of religion was entangled in the power relations of frontier conflict, military conquest and reistance, in imperial expansion' (xiii). Comparative religion partly ammered out on the ground in frontier situations 'not by intellectuals aloof from the world, but by human eings engaged in religious conflicts on the ground' (xiv, cf. xiv-xv). Some stuff I don't quite get that seems to be about how Europeans needed to colonise to realise that Africans _had_ religion (xv) and the importance of indigenous comparativists on the frontier as well as colonising ones (xvi). 'Furthermore, I did not know that comparative religion in the nineteenth century provided terms for distinguishing among local people--the Xhosa were Arabs, the Zulu were Jews, and the Sotho-Tswana were ancient Egyptians--in ways that both transposed the Middle East onto the southern African landscape and conceptually displaced the indigenous people of sourthern Africa to the Middle East' (xv; cf. c. 169ff, maybe other bits too). Interesting. Discussing Robert Moffat (a nasty sounding missionary guy): 'In his reconaissance of all the indigenous people of southern Africa, Moffat found absolutely no religion. By explaining "Zoolah" [i.e. Xhosa] sacrifices as celebrations of ancient heroes, however, Moffat did propose a theory of religion, the ancient theory of Euhemerus, which accounted for the origin of religion in the elevation of cultural heroes to divine status. According to Moffat, Euhemerism could explain any hint of worship that might be found among the indigenous people of southern Africa. He held that the alleged [end of 184, picture on 185, next page with text 186] god of the Hottentots--Tsui'kuap, Uti'kuap, or Uti'ko--was only an "ancient hero". Among the frontier Xhosa, Moffat conjectured, the term Uhlanga referred either to the oldest of their kings or to "a deified chief or hero, like the Thor and Woden of our Teutonic ancestors". In these terms, Robert Moffat advanced the strongest, most sustained explanation of African beliefs and practices as the result of the euhemerisation deification of ancient cultural heroes' (184-84). This is a bit naughty because he's actually quoting Moffat's quotation of Thomas Pringle. (See Pringle 1839 [1834], 89.) This is perhaps significant because Pringle seems to have had fairly positive views of these things and is perhaps (i guess) trying to mediate Kafir ideas to a Western audience; this is perhaps quite different from what Moffat is trying to do; but I should investigate this stuff more closely. 220 re some guy called Tooke: 'Terms for a god, a chief spirit, or an ancestral progenitor appeared in Bantu vocabularies, but their meanings were uncertain' (220). 230 on Lévy-Bruhl's stuff on primitive mentality--sound pretty much exactly like what Habermas comes out with at the beginning of _Communicative Action_. Oh dear.
234-35 interesting re the idea that if you try to specify religion, the concept of superstition is inherent in doing so: some beliefs won't fall inside religion, and superstition is the category that they'll come into.
240-41 Bleek--philologist who argues that African religion is like original religion rather than degenerate. Early proponent of Africans as living fossils reading, which becomes dominant in late C19. 243 early C19, open frontier, Africans as having no religion; late C19 they have one (left over from early development of humanity), it's the same one for all of them, and they're wrong, with closed frontier. Both models involve superstition prominently.

Chiffoleau, Jaques, ‘Droit(s)’, in Dictionnaire raisonné de l’Occident médiéval, ed. by Jaques Le Goff and Jean-Claude Schmitt ([no placeXXXXX]: Fayard, 1999), pp. 290–308

Chism, Christine, 'Tawaddud/Teodor and the Stripping of Medieval Mastery', ''Digital Philology: A Journal of Medieval Cultures'', 8 (2019), 123–37; {{DOI|10.1353/dph.2019.0018}} 'This manuscript gradually led me into the global Tawaddud/Teodor network through a series of accidents, involving movements across media, support from colleagues, gossip at conferences, friends spreading news to scholars working in diverse cor- ners of the country, email exchanges, and telephone conferences. Crucial throughout have been digital research and the drunken synchronicities of finally finding the right searches (not easy when you are transliterat- ing between premodern non-standardized-orthographic languages)' (128). 'Special collections are strange sanctuaries, forms of holy ground where you must divest yourself of every accessory—laptops, pens, note- pads, backpacks, purses, and outerwear—except your shoes.' (129).

Chism, Christine, 'Lost Worlds: Encyclopaedism and Riddles in the Tale of Tawaddud/Theodor', in Bestsellers and Masterpieces: The Changing Medieval Canon, ed. by Heather Blurton and Dwight F. Reynolds (Manchester: Manchester University Press, 2022), Chapter DOI: https://doi.org/10.7765/9781526147493.00016 'The riddle contests of Tawaddud's narrative actually travel much more easily than its encyclopedic sections: not as replication of the same riddles, bu as cultural translations that adapt the indigenous riddle cultures of new audiences. Castilian, Mayan and Filipino versions of the narrative often reduce or jettison the encyclopaeic examinations and capitalise on the riddle contests'.

Christiansen, Reidar Th. The Migratory Legends: A Proposed List of Types with a Systematic Catalogue of the Norwegian Variants. FF Communications 175. Helsinki: Suomalainen tiedeakatemia, 1958.

Reidar Th. Christiansen, “The People of the North,” Lochlann: A Review of Celtic Studies 2/Norsk tidsskrift for sprogvidenskap, supplementary volume 6 (1962), 137–164 (including a translation of the text by Kevin Ó Nolan pp. 155–164), at 151; this was reprinted from Monumenta Germaniae Historica, Scriptores 15.1 (Hannover: Hahn, 1883), available at , 502–506.

Christiansen, Eric, The Norsemen in the Viking Age (Oxford: Blackwell, 2002). re Xian God, ‘This god was not averse to large-scale devastation and bloodshed, any more than were Odin or Thor. He had armies of martyrs and saints ranged in his city, as well as stores of wisdom and rewards after death and the service of rulers on earth. His ascendancy over the other gods could hardly have been a shock within societies used to judging gods by the efficacy and “putting one before the others” on the basis of the resulted, as Adam of Bremen reported’ (267). ‘About five hundred years earlier [before Cnut] this [the threat of the dead] was acknowledged in the words on thr Flistad stone, in Västergötland:

BEWARE THE DEAD DESTROYER

—the aptrganga or draugr in Icelandic literature’ (286, no ref).

Christys, Ann, Vikings in the South (London: Bloomsbury, 2015)

Ciklamini, M., ‘The Combat Between Two Half-Brothers; A Literary Study of the Motif in Ásmundar saga kappabana and Saxonis gesta Danorum’, Neophilologus, 50 (1966), 269–279, 370–79 DOI 10.1007/BF01515206, 10.1007/BF01515217. On Ásmundar saga, 270: ‘I shall then discuss Asmund. ’s unsophisticated version of the tale and its literary adaptation to the taste of an undemanding peasant audience.’ Ouch! First set of pages a detailed and pretty convincing account of why the saga’s lame—a cut above the usual dissing FSS/RSS and worth noting for that.

Cisne, John L., `How Science Survived: Medieval Manuscripts' "Demography" and Classic Texts' Extinction', Science, 307 (February 2005), 1305--7, DOI: 10.1126/science.1104718

Cisne, John L., `Response to Comment on "How Science Survived: Medieval Manuscripts' `Demography' and Classic Texts' Extinction" ', Science, 310 (December 2005), 1618, DOI: 10.1126/science.1117724

Cisne, John L., Robert M. Ziomkowski and Steven J. Schwager, `Mathematical Philology: Entropy Information in Refining Classical Texts' Reconstruction, and Early Philologists' Anticipation of Information Theory', PLoS ONE, 5.1 (2010), e8661. DOI:10.1371/journal.pone.0008661

Clancy, Thomas Owen, ‘The Real St Ninian’, The Innes Review, 52 (2001), 1–28. 1–2 disses the way the historians of early medieval Scotland have clung to SS lives trying to believe them; these have also tended to set the research agenda. 2–5 on sources, the third of which, Aelred of Rievaulx’s C12 Vita, seems to be based on an earlier life (as is the second early source, the Miracula poem in Triumph Tree), contains an English onomastic gloss, arguably from the source text (partly on the basis of the gloss ‘It has been argued that Aelred’s source was an English translation of an earlier Latin Life, but this seems unnecessary’, 5). Wonder if it’s interesting? Same source assumed to underly the C8 Miracula poem (labelled β pp. 22–23). Maybe underlain by a native bit of hagiography α (to account for some of the incidental details; 23). Ascribes the early source to the agency of Pehthelm, Whithorn’s first Northumbrian bishop, and assumed that Bede’s knowledge comes from Pehthelm, maybe in a letter or somesuch. Apparently, P was trained by Aldhelm at Malmes and was asked for advice by Boniface (6); no ref though. ‘Moreover, the account of Ninian’s mission to the souterhn Picts reflects the continuing memory within the Northumbrian church of their recent episcopal jurisdiction over the southern Picts, from the base of the bishopric at Abercorn on the Forth. ... Whithorn may easily have seen itself as its successor as the most far-flung Northumbrian see’ (7). Maybe want to regain their old jurisdiction. Little ev. for Ninian and what we have is extremely vague—may suggest invention? Certainly no reason to buy Aelred’s idea that Ninian was around at the time of St martin! (6–9). The miracles in the Miracula ‘involve people with English names exlusively—the Northumbrian settlers of the eighth century’ (9). No convincingly pre-C12 church dedications, place-names containing no Ninian refs (9–11)--and in particular, no eccles names of any sort near Whithorn (11–12). But if you do look for a prominent saint in that area, it’s definitively the Finnian (old scholarly convention)/Uinniau (new scholarly convention) figure, which in Thomas’s summary is one original saint who gets localised in different ways in different places and starts to be different figures, but who originally taught Columba and wrote a penitential which Columba used (12–14). The name seems to be from *Uindobarros or maybe *Uinnobarros, with a Brittonic hypocoristic *Uinniau. Original could be q- or p-Celtic but most people (basically apart from Padraig Ó Riain) seem to prefer Brittonic, and therefore identity as one of the many major C6 British monks grooving in Ireland (14–16). More pns refering to the dude in SW Scotland than anywhere else, mainly a concentration in Galloway and another in Ayrshire/Renfrewshire (17–18), with good parallels in the pers names there too (18–19). Also some relevant hagiographical production in the area re Finnian of Movilla (Ulster), who seems to be a figure relatively close to *Uinniau (19–20). Since that Ninian sources all go back to α (emph’d 20–25), he’s arguably just a misreading (23, 25).

Thomas gives a cautious revised narrative for Uinniau (25–): British, trains at or less likely founds Whithorn; goes to Ireland founding Movilla and Clonard, each of which develops its own cult of him (25). Clonard does best in the texual production stakes (25–26). Uinniau writes to Gildas and writes a penitintial, important ev for mid-C6 church. Columba trained in one of his Irish monasteries. Goes with death in 579, can’t remember why (26). Thoughts on spread of cult 26–27.

*Clancy, T. O., ‘Scottish Saints and National Identities in the Early Middle Ages’, in Local Saints, Local Churches, ed. by Richard Sharpe and A. Thacker (Oxford 2001) XXXXX sounds like it might say about use and abuse of saints’ cults in EME.

Clark, Cecily (ed.), The Peterborough Chronicle 1070-1154 (Oxford, 1958) [759.c.87.5]. sa 1127 re wild hunt.

‘Ne þince man na sellice þet we soð seggen; for his wæs ful cuð ofer eall land þet swa radlice swa he þær com—þet wæs þes Sunendæies þet man singað ‘Exurge, quare [50] obdormis, Domine?’—þa som þæræfter þa sægon 7 herdon fela men feole huntes hunten. Ða huntes wæron swarte 7 micele 7 ladlice, 7 here hundes ealle swarte 7 bradegede 7 ladlice, 7 hi ridone on swarte hors 7 on swarte bucces. Þis wæs segon on þe selue derfald in þa tune to Stanforde; 7 þa muneces herdon ða horn blawen þet hi blewen on nihtes. Soðfeste men heom kepten on nihtes; sæidon, þes þe heom þuhte, þet þær mihte wel ben abuton twenti oðer þritti hornblaweres. Þis wæs sægon 7 herd fram þet he þider com eall þet lente[n]tid onan to Eastren. / Þis was his ingang [Heanri of Peitowe’s]: of his utgang ne cunne we iett noht seggon.’ (49-50)

Clark, Cecily, ‘Onomastics’, in The Cambridge History of the English Language, Volume 1: The Beginnings to 1066, ed. by Richard M. Hogg (Cambridge, 1992), pp. 452–89. ‘Stability [of nomenclature] does not, however, entail being static, and semantic divorce from common vocabulary lays name-material especially open to phonological change, in so far as shifts [486] and reductions may be unrestrained by analogies with related lexical items and may at times be warped by random associations with unrelated but like-sounding ones. As a source of phonological evidence, name-material must therefore be treated with reserve’ and that’s all she says!

457 on semantic classification of themes into nobility/renown, national pride, religion, strength and valour, warriors and weapons etc. Also parallels with heroic verse diction 457-8.

*15 TI: Sir Orfeo: The Otherworld vs. Faithful Human LoveAU: Clark,-RosalindPB: 71-80 IN Storm,-Mel (ed.). Proceedings of the Medieval Association of the Midwest, II. Emporia, KS : Emporia State Univ., 1993. vii, 130 pp.AN: 1994068071Complete RecordIn Database: MLA Bibliography 1994-2004/03.

Clark, David, Gender, Violence, and the Past in Edda and Saga (Oxford: Oxford University Press, 2012).

Clark, David, 'Old Norse Made New: Past and Present in Modern Children's Literature', in Old Norse Made New: Essays on the Post-Medieval Reception of Old Norse Literature and Culture, ed. by David Clark and Carl Phelpstead (London: Viking Society for Northern Research, 2007), pp. 133--51.

Clark, Stuart, Thinking With Demons: The Idea of Witchcraft in Early Modern Europe (Oxford: Clarendon Press, 1997). ‘The implications of putting language issues first continue to disturb intellectual and cultural historians, and studies of [4] witchcraft have been slow to explore them. Yet one of the notions that has been called most into question is precisely the demand that a particular language-use must match up with external reality, in some ultimate fashion, if its users are not to be led into error. This has, indeed, been a fundamental shift away from the realist assumption that truths are discovered lying around in the world by sufficiently adept observers who then represent them in language, and towards the anti-realist observers who when represent them in language, and towards the anti-realist idea that they are made by language-use itself and then commended by members of speech communities who find them good to believe. The result has been that phrases like ‘the facts of the matter’ have become highly contentious as guides to the status of beliefs’ (3–4). ‘The assumption that beliefs in witchcraft were essentially incorrect—in the way I initially characterised them—has prevailed in witchcraft studies for so long because of an overriding,though largely unspoken, commitment to the realist model of knowledge. In this model, language is seen as a straightforward reflection of a reality outside itself and utterances are judged to be true or false according to how accurately they describe objective things. This kind of neutral reference to the external world is held to be the only reliable source of meaning and, indeed, the most important property of language. In consequence, it has been possible to account for witchcraft beliefs (like any others) in only two ways. First, they have been submitted, if only implicitly, to empirical verification to see whether they corresponded to the real activities of real people. With important exceptions, the answer has been ‘no’. The entity ‘witchcraft’ has turned out to be a non-entity, because for the most part it had no referents in the real world. Once tested in this manner, witchcraft beliefs have then either been dismissed out of hand as mistaken and, hence, irrational, or (and this is the second possibility), they have been explained away as the secondary consequences of some genuinely real and determining condition—that is to say, some set of circumstances (social, political, economic, biological, psychic, or whatever) that was objectively real in itself but gave rise to objectively false beliefs. These twin processes of falsification and explanation imply each other, of course. A mistaken [5] belief cries out for an account of why it continued to be held despite its falseness, other than because it was believed in; while explaining a belief away depends, logically if not actually, on a prior decision that it was incapable of self-support in terms of its reference to something real’ (4–5). ‘This may seem an excessively philosophical characterization of past witchcraft research, but it is borne out by the relative lack of interpretations of witchcraft beliefs in terms of either their intrinsic meaning or their capacity to inspire meaningful actions. Traces of realism can also be found in the still-repeated description of them [6] as ‘delusions’ and ‘fantasies’. For the situation to change, a different notion of language will have to be considered—in particular, that it should not be asked to follow reality but be allowed to constitute it. Here, the object of attention would become language itself, not the relationship between language and the extra-linguistic world. And the aim would be to uncover the linguistic circumstances that enables the utterances and actions associated with witchcraft belief to convey meaning. This would not, of course, transform impossibilities into possibilities, or mistakes into truths. Rather—and this is the crux of the matter—these distinctions would themselves become irrelevant; the idea of making them would no longer itself make historical sense. Witchcraft’s apparent lack of reality as an objective fact would simply become a non-issue, and the consequent need to reduce witchcraft beliefs to some more real aspect of experience would go away. This is not to say that the social, political, economic, biological, psychic (or whatever) elements in the history of witchcraft would go away too: only that these would become the idioms of witchcraft beliefs, not their determinants. Understanding these idioms would become the goal of an essentially interpretative enquiry’ (5–6).

Clark, Tom, A Case for Irony in ‘Beowulf’, with Particular Reference to its Epithets, European University Studies, Series 14: Anglo-Saxon Language and Literature, 402 (Bern: Lang, 2003). ‘This thesis springs from a belief that early Germanic poetry, especially Beowulf, is funnier, more playful, and more sophisticated—more cool even, more nonchalant in its sophistication—than has generally been acknowledged’ (15). ‘some epithets are ironic simply by virtue of the stance they adopt. There is no need for particularly close reading of contrastive passages in the text. The clearest examples of this second possibility are those instances where the Danes are criticised, whether it be for heathen practices, for internecine crimes, for disloyalty, et cetera. That is because the poem has set itself up as a narrative framework for appraising the behaviour of the “Spear-Danes”: hu ða æþelingas / ellen fremedon. Every shortcoming in the Danes is an ironic take on the stated focus of the poem. I suspect we can throw the behaviour of all other [135] nationalities into the same basket: the Geats, the Swedes, the Eotenas, the Frisians, the Heatho-Bards, the Langobards, the Wulfings, the Wægmundings, the Wendlas: all those nations provide æþelingas whose ellen is up for appraisal in the oem. Every criticism endorsed by this poem, for whatever reason, of every heroic figure compounds the irnony of that opening sentence’ (134–35).

Clark Hall, John R., A Concise Anglo-Saxon Dictionary, 4th rev. edn by Herbet D. Meritt (Cambridge: Cambridge University Press, 1960).

*Clarke, D. E. Martin (ed.), The Hávamál (Cambridge, 1923)

Tim Clarkson, ‘Locating Maserfelth’, Heroic Age, 9 (2006), http://www.heroicage.org

Clayton, John, W. Thompson Watkin, Emil Hübner, George Stephens, ‘On the Discovery of roman Inscribed Altars, &c., at Housesteads, November, 1883’, Archaeologia Aeliana, n. s. 10 (1885), 148­­­–72.

*Clayton, M., The Cult of the Virgin Mary in Anglo-Saxon England (Cambridge, 1990).

Clayton, Mary, ‘Ælfric’s Judith: Manipulative or Manipulated?’, Anglo-Saxon England, 23 (1994), 215–27.

Cleary, Joe, Realism after Modernism and the Literary World- System', Modern Language Quarterly 73 (2012), 255-68; DOI 10.1215/00267929-1631388. 'Already, however, it is clear that the current moment is propitious for some new critical evaluations of the intersecting First, Second, and Third World histories of both realism and modernism. The worlds of Lukács, Bakhtin, and Auerbach are no longer ours. But until new and less Eurocentric histories of real- ism of ambition equal to The Historical Novel, Rabelais and His World, or Mimesis are written, we shall continue to be mortgaged to them' (266).

Cleasby, Richard and Gudbrand Vigfusson, An Icelandic-English Dictionary, 2nd edn by William A. Craigie (Oxford: Oxford University Press, 1957). s.v. álfr II ‘in historical sense, the Norse district situated between the two great rivers Raumelfr and Gautelfr (Albis Raumarum, et Gotharum) was in the mythical times called Álfheimar, and its inhabitants Álfar, Fas. i. 41, 384, 387, Fb. i. 23…’. Well, might be oddly near being right.

*The poems of Prudentius / translated by Sister M. Clement Eagan. Publ. info. Washington, D.C. : Catholic University of America Press, 1962-c1965.

LOCATION CALL NO. STATUS

Level 10 Main Lib Theology HB740 PRU vol. 1 IN LIBRARY

Level 10 Main Lib Theology HB740 PRU vol. 2

Clemoes, Peter, ‘Action in Beowulf and our Perception of it’, in Old English Poetry: Essays on Style, ed. by Daniel G. Calder (Berkely/London, 1979), pp. 147–68. 147 cited by Higley 1993. ‘Clemoes raises an issue important to literary studies of deixis without marshaling any of the [131] linguistic and pragmatic arguments that he could have [if they’re like yours, then good thing too], and that is the explicit inclusion of the reader (or hearer) within the point or points of view being presented. His argument is a simple one with complex implications…’ (130-131). Totally take her point re dodgey subjective readings of Bwf and Gawain scenes tho’. (her pp? Clemoes’s 147-8). But re bat under beorge bit, ’The embarkation is presented as a process of nature. We sense the fundamental character of this wilsið. The poet’s art lies in giving us a strong sense of the boat’s essential change without impeding it with any overlay of external description’ (152). Reckons this is apparent also in one of aldhelmS riddles (153) etc. Pursues this to a philosophy of ’the innate forces of nature’ (155) with ref to piccies, alfred and aelfric (153-5). okay. Re bwf 864b-65, ‘It would be quite foreign to the poet’s mentality to give the act of galloping any further description [than hleapan]. Movement for him is not a matter for objective examination and analysis, as it was to become in the Renaissance. His descriptive adverbs, for instance, make this plain. They are rare and when they occur—earfoðlice (1636), ellenlice (2122), fæste (760), georne (2294), hrædlice (963), hraþe (224), snude (2568), unmurnlice (449), unwearnun (741), yrringa (1565)—have to do primarily with the doer’s attitude to the action, his involvement in it, not with the impression which the action makes outside as a movement…’ (155). ‘Beings such as Grendel and the dragon are such powerful narrative images because action is fundamentally indivisible from actor. To the Anglo-Saxons innate menacing action was draconitas and the like. These beasts constitute the idea. That is their reality. That is why they are in the poem Beowulf and in the initials of the Tanner manuscript’ (156).

’Identity of actor and action has important consequences for characterization. Beowulf lack of fear when he is about to set out for his critical fight with the dragon is accounted for, not merely by a general reference to the many dangers which he has survived since his victories over Grendel and Grendel’s mother (2349b-54a), but also by recounting the positive actions he took to surmount two of the greatest of these dangers (2354b-96), because such past actions characterize irrevocably. They are part of the man. What has been done is part of the doer, whether that is a man or a sword, accumulating--like a man’s wisdom (indeed active experience is an essential part of that wisdom)--as the doer’s existence proceeds’ (160). Hmm, this story business very narrative therapy. Likewise the unferth episode—the point is to define an individual’s place in society by advertising variant narratives about him; the best-told wins. Cf. thing in that Oral Tradition collection. Tho’ that’s less narrative therapy and more just malleable stories to comprehend and change your place in society. Obvious enough really but too little applied to OE stuff. What was Lapidge’s response to this paper then? Objects as symbols of character/action nexus (amongst other things) but not too clearly expressed (166-7).

Clemoes, Peter, Interactions of Thought and Language in Old English Poetry, Cambridge Studies in Anglo-Saxon England, 12 (Cambridge, 1995).

Clover, Carol J., ‘Vǫlsunga saga and the Missing Lai of Marie de France’, in Sagnaskemmtun: Studies in Honour of Hermann Pálsson on his 65th Birthday, 26th May 1986, ed. by Rudolf Simek, Jónas Kristjánsson and Hans Bekker-Nielsen, Philologica Germanica, 8 (Vienna: Böhlau, 1986), pp. 79–84. Eliduc missing from Strengleikar and presumably not translated into that MS (imperfect MS but not enough space; longest of the lais so already distinctive). Sinfjötli using leaf to fix friend on pattern of weasels cf’d to Eliduc. Not elsewhere in Boberg Differences easily explained on literary grounds. So maybe Eliduc omitted from Strengleikar ‘cos the guy’s publishing it elsewhere, or it’s already in separate circulation (83). Sounds fair enough to me.

Clover, Carol J., ‘Warrior Maidens and other Sons’, Journal of English and Germanic Philology, 85 (1986), 35–49. ‘Clover … thought that valkyries were inspired by Icelandic women who were in an exceptional position, namely daughters in a family where there were no sons, and who therefore had to take the position of a son’. Hmm, chicken and egg of course, but you could read it in the other direction.

Clover, Carol J., ‘The Politics of Scarcity: Notes on the Sex Ratio in Early Scandinavia’, Scandinavian Studies, 60 (1988), 147–88; repr. in New Readings on Women in Old English Literature, ed. by Helen Damico and Alexandra Hennessey Olsen (Bloomington: Indiana University Press, 1990), pp. 100–34.

Clover, Carol J., ‘Regardless of Sex: Men, Women, and Power in Early Northern Europe’, Speculum, 68 (1993), 363–87. repr. in Studying Medieval Women: Sex, Gender, Feminism, ed. by Nancy Partner (Cambridge, MA: Medieval Academy of America, 1993), pp. 61–93. [SF2 245.b.99.14] App. argues that early Icelandic gendering is workers (mainly male) vs. women, children, infirm, etc. Chenged by ‘medievalisation’. V. interesting (esp. for social function of Wið Færstice). In long thing re how women get to do man stuff, ‘Normally there are enough examples of female graves with ‘male’ objects (weapons, hunting equipment, carpentry tools) to suggest that even in death some women remained marked as exceptional’ (368; normally?! Footnote alludes to some debate, citing Jesch book, 21–22, 30). ‘The examples could be multiplied, but even this summary list should suffice to prompt the paradoxical question: just how useful is the category “woman” in apprehending the status of women in early Scandinavia? To put it another way, was femaleness any more decisive in setting parameters on individual behaviour than were wealth, prestige, marital status, or just plain personality and ambition? If femaleness could be overridden by other factors, as it seems to be in the cases I have just mentioned, what does that say about the sex-gender system of early Scandinavia, and what are the implications for maleness? I have [369] no doubt that the ‘outstanding’ women I enumerated earler were indeed exceptional; that is presumably why their stories were remembered and recorded. But there is something about the quality and nature of such exceptions, not to say the sheer number of them and the tone of their telling, that suggests a less definitive rule than modern commentators have been inclined to allow’ (368–69). Esp between de jure and de facto status. Woman can become surrogate son if you have no others etc. etc. ‘I have hesitated over such terms as “femaleness” and “masculinity” in the above paragraphs, for they seem to me inadequate to what they mean to describe. The modern distinction between sex (biological: the reproductive apparatus) and gender (acquired traits: masculinity and femininity) seems oddly inappropriate to the Norse material—in much the same way that Cleasby-Vigfussion’s distinction between literal and metaphoric seems oddly inapposite to the semantic fields of the words blauðr and hvatr’ (370). 372ff moves on to concept of ‘man’. Good on níð 372–77 ‘cos she emphs that there are loads of other insults around less focused on by scholars. ‘Is power a metaphor for sex (so that the charge of poverty boils down to a charge of femaleness), as Meulengracht Sørensen argues, or is sex a metaphor for power (so that the charge of níð boils down to a charge of powerlessness)? Modern scholarship has tended to assume the former. I incline toward the latter, or toward a particular version of the latter. The insult complex seems to me to be driven, not by the opposition male/female per se, but by the opposition hvatr/blauðr, which works more as a gender continuum than a sexual binary. That is, although the ideal man is hvatr and the typical woman is blauðr, neither is necessarily so; and each can, and does, slip into the territory of the other’ (377). Partly goes with model which she refers to Thomas Laqueur, Making Sex… 1990 of a ‘one-sex’ model where male is ‘normal’ (377). ‘So the official story, the one told by medical treatises. Popular mythologie were (and to a remarkable degree still are) rather more fluid in their understanding of what parts match which’ (378). ‘The first lesson of the foregoing examples is that bodliy sex was not that decisive. The “conditions” that mattered in the north—[379]the “conditions” that pushed a person into another status—worked not so much at the level of the body, but at the level of social relations’ (379). ‘Scholars who try to distinguish the feminine from the effeminate by suggesting that the female role was ignominious only when it was assigned to a man and that women and female activities as such were not held in contempt are on shaky ground, for the sources point overwhelmingly to a structure in which women no less than men were held in contempt for womanishness and were admired—and mentioned—only to the extent that they showed some “pride” (as their aggressive self-interest is repeatedly characterized in modern commentaries). Again, it seems likely that Norse society operated according to a one-sex model—that there was one sex and it was male. More to the point, there was finally just one ‘gender’, one standard my which persons were judged adequate or inadequate, and it was something like masculine’ (379). ‘What finally excited fear and loathing in the Norse mind is not femaleness per se, but the condition of powerlessness, the lack or loss of volition, with which femaleness is typically, but neither inevitably nor exclusively, associated. By the same token, what prompts admiration is not maleness per se, but sovereignty of the sort enjoyed mostly and typically and ideally, but not solely, by men’ (379)—hmm, interesting re male cross-dressing in ASE? You gain power, not lose it, so it’s okay?

‘Let me take this a step further and propose that to the extent that we can speak of a social binary, a set of two categories into which all persons were divided, the fault line runs not between males and females per se, but between able-bodied men (and the exceptional woman) on the one hand and, on the other, a kind of rainbow coalition of everyone else (most women, children, slaves, and old, disabled, or otherwise disenfranchised men)’ (380). Fair enough but as she implicitly reckons, a bit unsubtle. 381–85 re old men shifting gender. 385– finishes with Xian FX on system—‘medievalisation’ (her ‘’ and mine!). ‘The documentary sources, dating as they do from the Christian period, are notoriously slippery, but no reader of them can escape the impression that the new order entailed a radical remapping of gender in the north. More particularly, one has the impression that femaleness became more sharply defined and contained … and it seems indisputably the case that as Norse culture assimilated notions of weeping monks and fainting knights, “masculinity” was rezoned, as it were, into territories previouslt occupied by “effeminacy” … (The expansion of the masculine was presumably predicated on the fixing of the female and her relocation at a safe distance.)’ (385). ie. in the direction of two-sex thinking, which has a long run-up to C18 (385–86).

Clunies Ross, Margaret, ‘The Myth of Gefjon and Gylfi and its Function in Snorra Edda and Heimskringla’, Arkiv för nordisk filologi, 93 (1978), 149–65. Erm, yeah, sees Gefjon as avatar of Freyja, sees Danish spin on both Bragi and Snorri’s tellings of stories, diff. uses in diff. sources, etc.

Clunies Ross, Margaret, ‘Concubinage in Anglo-Saxon England’, Past and Present, 108 (1985), 3–34. Re breaches of mund, in which offending man must pay woman’s guiardian, ‘It is difficult to tell how much punishment was meted out to the woman in these cases; presumably the laws’ silence indicates that her punishment was considered to be a private matter between herself and her [10] guardian’ (9–10; 9–11 covers other Gmc societies etc. including some nasty stuff but also Bonficae’s complaint that Mercians are too lax). Otherwise basically argues that Anglo-Saxon artisos did have concubinage, could choose whether or not to allow illegitimate kids to inherit, and that this produced tensions with church. Much as you’d expect.

Clover, Carol J., 'Telling Evidence in Njáls saga', in Emotion, Violence, Vengeance and Law in the Middle Ages: Essays in Honour of William Ian Miller, ed. by Kate Gilbert and Stephen D. White, Medieval Law and Its Practice, 24 (Leiden: Brill, 2018), pp. 175–88, {{DOI|10.1163/9789004366374_011}}.

Clunies Ross, Margaret, Skáldskaparmál: Snorri Sturluson’s Ars Poetica and Medieval Theories of Language (Odense, 1986). 55-58 re use of Elucidarius and infl. on vocab.

Clunies Ross, Margaret, ‘The Development of Old Norse Textual Worlds: Genealogical Structure as a Principle of Literary Organisation in Early Iceland’, Journal of English and Germanic Philology, 92 (1993), 372–85. ‘Although it would be facile to assert that Icelandic scholars and their patrons were driven only by self-interest, I think it can be shown that the desire to demonstrate respectability if not superiority of family connections played a very large part in the development of many kinds of writing in medieval Iceland’ (379)—fair enough, but maybe contrast in saying that they also want to Xianise?

Clunies Ross, Margaret, Prolonged Echoes: Old Norse Myths in Medieval Northern Society, 2 vols, The Viking Collection: Studies in Northern Civilization, 7, 10 (Odense: Odense University Press, 1994–98).

i 70: ‘The physical attributes of the gods as a class do not show the same kind of ambivalence as those of the giants, though individual deities, notably Óðinn, Loki and Þórr, have qualities that would be valued negatively if they belonged to members of a subordinate group. The point is, though, that the dominant class can use attributes that would otherwise be thought a point of weakness as a source of strength and power’ (i 70, citing Óðinn and Loki 70–72).

i 85–186 citable as her interpretation of myths as revolving centrally around issues of procreation, marriage and females as tokens in inter-group exchanges. On which basis it wouldn’t be surprising if elves had something to do with the whole deal…

35-8: mound burial as inherently pagan and significant. but she doesn’t develop the lines that I would. ‘We have already seen in Chapter 3 that the genealogical orientation of medieval Icelandic literature is broadly comparable with the dynastic histories of twelfth- and thirteenth-century France, particularly Northern France, and England’ (85). Hmm, does this tie in with the whole birth of prose history thing in Romancing the Past…? This the model for why sagas are prose?

‘In many cases, however, Icelandic writers reveal a range of essentially sympathetic attitudes towards the pagan past, and, perhaps jusr as significant as the fact of their sympathy, they do not refrain from remembering and representing it in their literary fictions. In fact, they frequently recreate the time before Christianity, often in a way that reflects the Christian modes of thought that under-pinned their general world view. In this respect, the advent of literacy gave Icelandic writers the freedom to recreate the past, incorporating oral traditions, while, it has been argued, the churchmen of much of the rest of medieval Europe often used literacy as a powerful tool in the selective “forgetting” of those parts of their past culture they did not regard as appropriate, by omitting them from the literate record. Those inappropriate parts, in most instances, had blatantly pagan associations or involved cultural practices of which the Church disapproved’ (ii 82).

‘Gerd Weber has probably done most in recent times to impress upon the scholarly world the extent of medieval Icelandic writers’ indebtedness to a Christian paradigm of history in their representations of local events. He points to a watershed effect in saga writing which distinguishes events that took place in the pre-conversion age from those that took place after it, when Icelanders had the advantage of the Christian faith and God’s grace to guide their lives. There is much evidence that saga writers were aware of this fundamental Christian distinction between those who enjoyed the advantages of Christian revelation and those who did not. The presence in many sagas of the figure of the “noble heathen”, who anticiptes Christian ideology and ethics though he lives before the time of Christian revelation, demonstrates this perspective in saga literature’ (ii 100). Can this be developed? And follow *Weber refs.

Vatnshyrna MS as displaying ‘an obvious taste for the supernatural’ (110). Does Pulsiano encyc have this—otherwise work out contents from MCRs prose.

Bárðar saga, Þórðar saga hreðu, Laxdæla saga all seem to have links, and appear together in Vatns/pseudo-Vatns. One link being Miðfjarður-Skeggi Skinna-Bjarnarson (114), whom she considerd to p. 121. ‘On the one hand there was pride in a specifically Icelandic share in the legendary past of Scandinavia, because Skeggi’s acquisition of a sword from a royal grave mound signifies, as we have seen in Chapter 2’s analysis of the significance of the haugr in Iceland, something approaching the transfer of royal power. And in Bárðar saga Skeggi’s relationship to the supernatural world is dignified and sympathetic. On the other hand, all these associations place him squarely in the pagan past and signal that he belongs to a world that has been supplanted by new ways and new beliefs’ (ii, 121).

Clunies Ross, Margaret, The Cambridge Introduction to the Old Norse-Icelandic Saga (Cambridge: Cambridge University Press, 2010). 'The themes, characters and the whole world of the fornaldarsaga lend themselves to interpretation, not as realistic narratives, but rather as subjects dealing with deep and disturbing issues that cannot be approached from the perspective of the mundane world but must rather be enacted in a literary world in which often tabu subjects can be raised and aired, though not necessarily resolved. They may also be treated in a comic or parodic vein, as may many of the riddarasögur' (80). 'The Old Norse term riddarasaga' (81)--IS it an ON term?? Emphs Xian content and significance of RSS compared with FSS (82-83). 'Geraldine Barnes has characterised the chivalry displayed in the riddarsögur as "feudal" rather than "courtly", with an emphasis on the virtues of courage, loyalty, piety and modesty, along with a lack of interest in the ritual and emotion of love' (83). The four pp. on RSS are almost entirely about translated ones. The only comment on the local ones is: 'The indigenous riddarasögur can be thought of as taking inspiration from both the translated romances, in terms of their representation of the social world of their protagonists and the fact that any of them involve a man's quest for a bride, and from the fornaldarsögur in terms of some of the deep themes they treat, as well as the settings in which the protagonists experience a range of unusual and exotic individuals and events. The mise-en-scène is, however, usually closer to that of the translated romances than the fornaldarsögur, and the geographical settings of this group of sagas range widely from Europe to Asia. Like the translated romances, too, the indigenous riddarasögur are prose works, the only one to contain verse being 'The Saga of Jarl Mágus' (Mágus saga jarls), which includes three stanzas' (84)--but NB Jarlmanns saga verse too. 'The Old Norse term ''riddarasaga'' ... covers what were a number of genres in Latin, French and Anglo-Norman, but common to all of them are their courtly setting, their interest in kingship, and their concerns with the ethics of chivalry and courtly love. It seems, however, from a comparison between the French originals and the Old Norse translations of courtly romances, such as Chrétien de Troyes' ''Erec et Enide'' (''Erex saga''), ''Yvain'' (''Ívens saga'') and ''Perceval'' (''Parcevals saga'' and ''Velvens þáttr''), that the translators who supplied King Hákon's court and others in Norway and Iceland who enjoyed such sagas offered an independent rewriting of their sources. It is notable that they did not convey a number of key aspects of Chrétien's somewhat ironic perspective on courtly society. This may well be because most of the translators were probably clerics, but it is also likely to reflect traditional Norse tastes and narrative conventions. In particular, most elements of explicit eroticism have been deleted from the ''riddarasögur'', as have much comedy and irony in the treatment of the protagonists' behaviour. Instead, the narratives are largely exemplary and didactic, in large part because the Scandinavian translators refrained from using two essential narrative devices of their sources, namely the internal monologue, which conveyed the private thoughts and feelings of the characters, and the intrusive involvement of the narrator, which was a vehicle for conveying a nuanced and often ironic point of view.'Margaret Clunies Ross, ''The Cambridge Introduction to the Old Norse-Icelandic Saga'' (Cambridge: Cambridge University Press, 2010), p. 81. 'By far the most important collector and preserver of medieval Icelandic manuscripts was the Icelander Árni Magnússon (1663-1730). Without him, it is true to say that a large proportion of the texts, including ssagas, that we now know would have vanished from the cultural record' (146). Well, that's an interesting question. Certainly more would have, but it perhaps (a) underrates the robustness of post-medieval Icelandic transmission and (b) underrates the dent that Árni's own collecting may have made in this!

*Coates, J., Women, Men and Language: A Sociolinguistic Account of Sex Differences in Language (London, 1986)

*Coates, Richard, ‘Review of Fran Colman, Money Talks: Reconstructing Old English’, Linguistics, 31 (1993), 1183-91.

Coates, Richard, The Place-Names of Hampshire: Based on the Collection of the English Place-Name Society (London: Batsford,1989) [498.8.c.95.31 NF3] NB there’s a 1993 thing of almost the same name in West Room.

Coates, Richard, and Andrew Breeze, Celtic Voices, English Places: Studies of the Celtic impact on place-names in Britain. Stamford: Tyas, 2000.

Coates, Richard, ‘Verulamium, the Romano-British Name of St Albans’, Studia Celtica, 39 (2005), 169–76. https://eprints.uwe.ac.uk/6732/. Reckons that the stress was actually on the second to last syllable because it resolves some phonological difficulties. ‘So, I suggest that British *Werulã’mijon was latinized into what we see written as <Verulamium>, stressed *Verula’mium. I have noted that the problem of the spelling <a> in the syllable written <-lam-> can be solved by postulating that OE adopted the spoken Latin form rather than the Brittonic one, and that a spoken Latin source might account for the shape of the OE third syllable (without a final consonant) better than the Brittonic one 8with a final consonant). It is highly unusual for English to adopt a place-names in a Latin form. I have claimed elsewhere that there is no certain instance of a pre-English name adopted by English with its pronunciation uninfluenced by Brittonic, and that includes all those of Latin origin [2000, 8]; in that context, the taking up of a Brittonic name modified by Latin pronunciation is surprising’ (173).h

Coates, Richard, ‘Invisible Britons: The View from Linguistics’, in Britons in Anglo-Saxon England, ed. by Nick Higham, Publications of the Manchester Centre for Anglo-Saxon Studies, 7 (Woodbridge: Boydell, 2007), pp. 172–91; cf. University of Sussex Working Papers in Linguistics and English Language, <http://www.sussex.ac.uk/linguistics/1-4-1.html>, accessed 21–8–2005.

‘My purpose in this paper is to argue that, whatever may come

from archaeology, the linguistic evidence favours the traditional view, at least for the south and east.’ (1). Ie that the Britons disappear. ‘The reasoning will be based not merely on the relatively small amount of place-name and

vocabulary borrowing in this area, but on comparison with the linguistic consequences of other

invasions and conquests by military aristocracies and the settlers who may or may not have followed

them. I argue that there is no reason to believe large-scale survival of an indigenous population could so radically fail to leave linguistic traces.’ (2)

‘We need to confront the apparent paradox that the Angles and Saxons seem content to have taken some place-names from the Britons - not an enormous number, but, overall, not negligible either - and yet took practically no Brittonic vocabulary in the earliest centuries of settlement. There was practically no early lexical traffic in the other direction either (Parry-Williams 1923: ch. 2), and all we have for sure is the talismanic word cyulis ‘(Saxon long)ships’ in Gildas (de excidio Britanniae §23), which is actually nothing more than a mention rather than a use - Gildas glosses it in the running Latin of his text - and therefore not certainly a borrowing.’ (3).

‘It has generally been assumed that what is true of river-names is also true of other categories of place-names, though no nationwide mappings of other categories of early place-names exist. Partial information is given by Hogg (1964), who maps surviving RB place-names in England (amended in Gelling (1988); NB not Celtic ones unrecorded in RB sources), and by Gelling (1992: figs. 29-34), who gives maps showing Brittonic and other ancient names in the counties of the west midlands (exemplified by her fig. 30), and (1988: 91) a map showing names indicating the presence of Britons, some of which of course are English names.’ (6) Cite this stuff to emphasise Beth’s importance.

7–9 late-type Brittonic names clustered in N-W Wilts, with corresponding material culture too. 9–12 survey of Brittonic loan-words in OE (emphing that they’re few). Handy. And then seeks parallels for this 12–17, cuminating in ‘I know of no case

where a political ascendancy has imposed its own language without significant impact from the

language of the conquered.’ (15)

Coates, Richard, Invisible Britons: the view from toponomastics. In George Broderick and Paul Cavill, eds, Language contact in the place-names of Britain and Ireland. Nottingham: English Place-Name Society, 41-53.

Coatsworth, Elizabeth and Michael Pinder, The Art of the Anglo-Saxon Goldsmith: Fine Metalwork in Anglo-Saxon England, its Practice and Practitioners, Anglo-Saxon Studies, 2 (Cambridge: Boydell, 2002). On FrC 181–83; into the idea that it shows laming (182); ‘The hammer hovering in front of Weland, as if held by a third hand, suggests we are meant to see this as an “action shot” in which he is ready to shape the bowl/skull’ [ie. the head in the tongs] (183). Cross shaft at Halton, Lncs has smith stuff re Reginn, Bailey, England’s Earliest Sculptors, fig 47, p. 92. 198– on Judaeo-Xian trad being down on smiths

Cockayne, Oswald (ed.), Leechdoms, Wortcunning and Starcraft of Early England, 3 vols, The Rolls Series, 35 (London, 1864–68).

I. 259 n. b re Herbarium 140, ‘White hellebore = Veratrum album, Bot., is not a native of England. The drawing is lost. See the glossary in Tungilsinwyrt. Only a groundwork of this article is in Dioskorides, iv. 150. The Vienna MS. draws Ver. alb.’

II 368 (glossary to Leechbok) s.v. Æsc: ‘Ceaster æsc, helleborus nigerm black hellebore, which has leaves like those of the ash. “Eliforus (read Helleborus),

“ wede ber3e (mad berry) vel ceaster

“ æsc,” Gl.Cleop. fol. 36 b. Lacn. 39.’

II 409 ‘Tungilsinwyrt,fem.,gen. –e, white hellebore? Veratrum album, for it seems probable enough, that Tunsingwyrt, Hb. cxl. and Gl. Dun., is a contraction of this older form. Lb. I. xlvii. 3.’ (ii 409)

III 330 ‘Hamorwyrt, gen. –e, fem., black hellebore, helleborus niger. Hamor which occurs in Dyþhamor can only be a herb; and as in Gl. vol. II. the gll. are wrong, (add. Gl. Mone. 322a,) we must supposed the three German separate flosses in Graff. iv. 954, Hemera, elleborum, gratiana, melampodium, to give us the true key. Melampodium is black hellebore (Dief.), a gratiana may refer to its acceptableness as the Christmas rose. “Hemera gentiana,” in Gl. Hoffm. 6, should be read gratiana.’ (iii 330).

III 337 ‘Lungenwyrt, gen. –e, fem., Lungwort, pulmonaria officinalis. Gl. vol. II. // 2. Golden lungwort, hieracium pulmonarium. Gl. vol. II. // Cows lungwort, helleborus niger. So Gl. M. See Oxnalib, and Setterwort: used as a seton to cure pleuropneumonia; Gl. Rawl. C. 607. But H. albus, Gl. Laud. 536.’

Coe, Jonathon Baron, ‘The Place-Names of the Book of Llandaf’ (Unpublished Ph.D. thesis, University of Wales, Aberystwyth, 2001)

Coe, Jon, 'Dating the boundary clauses in the Book of Llandaff', Cambrian Medieval Celtic Studies 48 (Winter 2004) 1-43

Cohen, Esther, ‘The Animated Pain of the Body’, American HistoricalReview, 105 (2000), 36–68. Towards a history of the gestures of pain. Late medieval. Not relevant to me but interesting.

*Cohen, Jeffrey Jerome, ‘The Limits of Knowing Monsters and the Regulation of Medieval Popular Culture’, Medieval Folklore, 3 (1994), 1–37.

Cohen, Jeffrey Jerome, ‘Monster Culture (Seven Theses)’, in Monster Theory: Reading Culture, ed. by Jeffrey Jerome Cohen (Minneapolis: University of Minnesota Press, 1996), pp. 3–25, http://ptfaculty.gordonstate.edu/rscoggins/Cohen,%20Monster%20Culture%20(Seven%20Theses),%203-20.pdf. ‘The monster is born only at this metaphorical crossroads, as an embodiment of a certain cultural moment—of a time, a feeling, and a place. The monster’s body quite literally incorporates fear, desire, anxiety, and fantasy (ataractic or incendiary), giving them life and an uncanny independence. The monstrous body is pure culture’ (4). ‘Lyacon, the first werewolf in Western Literature…’ (12). Meaning, of course, the first in surviving known western lit. If an earlier papyrus turned up tomorrow with an earlier werewolf, this statement would still be taken to have been true when it was written, sort it. Interesting. (Not in Cohen tho’!) Not generally a very engaging piece.

‘This power to evade and to undermine has cursed through the monster’s blood from classical times, when despite all the attempts of Aristotle (and later Pliny, Augustine, and Isidore) to incorportate the monstrous races into a coherent epitemological system, the monster always escaped to return to its habitations at the margins of the world (a purely conceptual locus rather than a geographical one)’ (6). 7–12, esp. 7–8 re monsters as ethnic others. ‘Whereas monsters born of political expedience and self-justifying nationalism function as living invitations to action … the monster of prohibition polices the borders of the possible of the possible, interdicting through its grotesque body some behaviours and actions, envaluing others’ (13).

Cohen, Jeffrey Jerome, Of Giants: Sex, Monsters, and the Middle Ages, Medieval Cultures, 17 (Minneapolis: University of Minnesota Press, 1999). 115-16 mention elves.

Cohen, Jeffrey J., ‘Introduction: All Things’, in Animal, Vegetable, Mineral: Ethics and Objects, ed. by Jeffrey Jerome Cohen (Washington: Oliphaunt, 2012), pp. 1–8. http://punctumbooks.com/titles/animal-vegetable-mineral-ethics-and-objects/

Cohn, Norman, Europe’s Inner Demons: The Demonization of Christians in Medieval Christendom, rev. ed. (London: Pimlico, 1993). ‘At this point Issobel’s interrogators cut her short: she was straying too far from the demonological material they required. After a further three weeks in gaol she produced a version in which the fairies were duly integrated into the Devil’s kingdom’ (159), goes with ‘small hunch-backed elves’ (159).

COldiron, A. E. B. ‘Public sphere/contact zone: Habermas, early print, and verse translation’, Criticism, 46.2 (Spring 2004), 207– 22

Criticism, Spring, 2004 by A.E.B. Coldiron

http://muse.jhu.edu/journals/criticism/v046/46.2coldiron.html. Pdf version saved on hard disk.

Cole, Peter (ed. and trans.), The Dream of the Poem: Hebrew Poetry from Muslim and Christian Spain, 950-1492 (Princeton: Princeton University Press, 2007).

Cole, Richard, 'In Pursuit of an Æsirist Ideology', Viking and Medieval Scandinavia, 15 (2019), 65–101; https://www.academia.edu/43099650; https://www.brepolsonline.net/doi/abs/10.1484/J.VMS.5.118631.

Cole, Richard, 'The Political Symbolism of Ants and Bees in Old Norse Sources', Collegium Medievale, 33 (2020), 163-204. http://ojs.novus.no/index.php/CM/article/view/1871

*Coleman, Julie, ‘The Chronology of French and Latin Loan-Words in English’, Transactions of the Philological Society, 93 (1995), 95–124. May be useful re fairie and prostitution terms.

Coleman, Julie, Love, Sex and Marriage: A Historical Thesaurus (Amsterdam, 1999). Based on THE material with supplements (Coleman 2001, 70 n 2).

Coleman, Julie, ‘Lexicology and Medieval Prostitution’, in Lexis and Texts in Early English: Studies Presented to Jane Roberts, ed. by Christian Kay and Louise M. Sylvester, Costerus New Series, 133 (Amsterdam, 2001), pp. 69–87. [TOE] ‘makes it possible to locate all relevant recorded English terms within any specific semantic field’ (69). No. ‘The lexical data provided by the TOE and HTE [no italics sic] will be used by scholars to support historical and literary material in an accessible and convincing way. It will also be used in place of other evidence, and, more significantly, will sometimes suggest misleading conclusions’ (70). NB ‘What is clear is that a careful reading of the lexical evidence can complement the findings of historical studies, and might suggest new areas for investigation. However, reference to lexis without considering history and context can lead to misleading conclusions. TOE and HTE are mines of information, but their users mustbe alert for fools’ gold’ (86)—certainly true, but also for missed seams. Gives slightly expanded HTE entry for relevant words 70–71; ‘There was clearly no shortage of terminology for prostitution at any point during the medieval period. What is noteworthy is that so little of the vocabulary continues from the Old to the Middle English period’ (71)—but re 1st bit, there are gaps for OE and most if not all OE is glosses, some marked as nonce. So how do we know they don’t reflect a shortage? No dating of OE texts as in HTE… ‘Terms for “prostitute” and “prostitution” follow much the same pattern, in that few OE terms survive beyond the Anglo-Saxon period. There is no continuity at all in terms for “brothel”: Old English terms become obsolete, and nothing replaces them until the early fourteenth century. There is some lexicalisation of prostitutes’ clients in the late fourteenth century, but not to any significant extent until the late fifteenth’ (71). Meretrix, whore, quean, whoredom are the words showing overlap. But she NBs some OE problems—most only in glossaries (74); others in translation contexts: ‘These too tell us little about prostitution in Anglo-Saxon England. Forlegeswif, for instance, which glosses meretrix, occurs only once in connected prose, where welearn that St Lucia is taken to a forlegeswifa huse “house of prostitutes” as a punishment for refusing to deny her faith. Similarly scandhus, the only term for a brothel not restricted to glosses, occurs twice in an account of the attempt to defile St Agnes. These occurrences may prove that the Anglo-Saxons understood the concept of organised prostitution, but not that it was a familiar feature of Anglo-Saxon society. // The use of prostitute and prostitution in definitions of OE terms tends to imply greater specificity than we have any evidence for. Geliger and geligernes “prostitution” can refer to unchaste thoughts and behaviour as well as specifically to prostitution, which ought to urge caution when the terms are found with the specific sense only in glosses. In addition, it is difficult to isolate uses of forlegnis and cifes that refer unequivocally to prostitutes in connected Old English prose. In fact, “concubine” is usually the best definition for cifes in such contexts’ (75). Likewise scylcen no good; horcwene < hórkona maybe just ‘fornicateuse’, cf. horing ‘fornicator’; miltestre (?<meretrix, which it glosses) more promising ‘cos in Wulfstan and Ælfric, but both times linked to child murderers and tho’ she seems not to realise it, potentially textually related sermons, no? Doh! And Ælfric could just have it from a gloss. Cwene has no good ev. pre 1290 as ‘prostitute’ despite Clark-Hall. Doesn’t discuss etymologies which strikes me as a serious error [Kitson had an article pleading for etymologies in DOE, maybe in that Dutch kluger online major journal?—cite?] (these all 76). Meretrix sometimes occurs straight from Latin (76-77); ‘it could be argued with some justice that meretrix was never really an English term at all’ (77). Nice para on variables in understanding glosses, much like my section ut without the text crit (77). NBs meretrix in med lat can mean ‘promiscuous woman’—maybe so for A-Ss? Do A-S’s know diff between fornication and prostitution? (77).

‘It is not until the beginning of the fourteenth century that we see a new and complete lexis for prostitution develop’—just artefact of evidence survival? (77). Etymological bit re these 77-78. ‘Terms from French are common in all semantic fields during this period, but they constitute an unusually high proportion of the lexis of prostitution’. Citing Coleman 1995 no p. no. Goes thru similar ME problems 77–85. ‘Lexical evidence for prostitution is potentially misleading because of the temptation to project our modern understanding of prostitution back onto medieval terms. We consider there to be a clear distinction between a prostitute and a woman who has sex with someone she is not married to, but there is no evidence [?? a bit risky] that the exchange of money for sexual favours was a significant component of the concept “prostitution” in the medieval period’ (85). ‘Otis suggests that an urban cash-based economy is necessary for the development of a class of socially identifiable prostitutes who support themselves primarily be prostitution. It may be significant, then, that the beginning of widespread organised prostitution in England appears to [86] have coincided with the increase in wage-labour seen after the plagues of the fourteenth century’ (86)—maybe earlier in France on lexical ev.? (86). Maybe similar conditions in Danelaw ‘cos of big Danish armies to service? She speculates (86).

Colgrave, Bertram (ed. and trans.), Two ‘Lives’ of Saint Cuthbert: A Life by an Anonymous Monk of Lindisfarne and Bede’s Prose Life (Cambridge: Cambridge University Press, 1940). Anon Life written between 698 (C’s tranlsation) and 705 (Aldfrith’s death. Handy!

i.v ‘On another occasion, also in his youth, while he was still leading a secular life, and was feeding the flocks of his master on the hills near the river which is called the Leader, in the company of other shepherds, he was spending the night in vigil according to his custom...’ (69) ‘Alio quoque tempore in adolescentia sua, dum adhuc esset in populari uita, quando in montanis iuxta fluuium quod dicitur Ledir [Ledyr B], cum aliis pastoribus pecora domini sui pascebat, pernoctans in uigiliis secundum morem eius...’ (68). As Colgrave’s note emphasises, Bede omits the pn; Leader joins the Tweed two miles below Melrose (313). C

i.6 Bede likewise omits name of Chester-le-Street, Kuncacester; ‘This story emphasises the fact that a large part of County Durham was deserted country until well on into the Anglo-Saxon period. The rarity of Anglian pagan burials in the county emphasises the same fact. The writer of the Vita S. Oswaldi in the eleventh century declares that the land between the Tees and the Tyne was in the sixth century one vast deserted region and haunt of wild beats’ re VSO ch. 1 (314).‘Unum adhuc miraculum quod in iuuentute sua ei contigit, non omitto. Pergenti namque eo ab austro ad flumen quod Uuir [Wear] nominatur, in eo loco ubi Kuncacester [var. Kunnacester O2, Concalestir H, Cuncacestir T, Concalestyr B, Concarestir P] dicitur, et transuadato eo ad habitacula uernalia et aestualia, propter imbrem et tempestatem reuersus est’ (70).

ii.3 has mailros (78) and Colodesbyrig (80).

ii.4 Mailros and ‘nauigans ad terram Pictorum, ubi dicitur Niuduera regio’ (82).

ii.5 mentions river Teviot. ‘Supradictus autem presbiter Tydi aliud miraculum quod multis cognitum est indicauit. Alia die proficiscebat iuxta fluuium Tesgeta tendens in meridiem inter montana docens rusticanos et baptizabat eos. Habens quoque puerum in comitatu eius secum ambulantem, dixit ad eum, Putasne quis tibi hodie prandium preparauit? Cui respondente, nullum in illa uia scire cognatum [86] et nec ab alienis incognitis aliquid genus misericordiae sperantem, seruus autem Domini, iterum ait ad eum, Confide fili, Dominus prouidebit uictum sperantibus in se, qui dixit, [lots of biblical quotations...] .... [eagle miraculously catches them a fish] Aliisque dederunt, et satiati adorantes Dominum gratiasque agentes in uoluntate Dei, ad montana ut supra diximus proficiscenbant docentes et baptizantes eos, in nomine patris et filii, et spiritus sancti [Matth. 28. 19]. // VI. De prophetia qua praeuidit inludere diabolum aditores eius // Eo tempore ibi inter montana baptizans ut diximus inuilla quadam, uerbum Domini secundum morem euis diligenter docuit’ (84/86). So he’s going south along Teviotdale. Er, where is that? And how does it relate to possible p-Celtic doings? ‘The form Tesgeta which occurs in all the MSS is due to a misreading of Tefgeta, caused by the easy confusion between an s and an f in the insular script. The same mistake occurs apparently in iv, 10 where Ofingadun becomes Osingadun. The Teviot is a Roxburghshire river, the largest tributary of the Tweed’ (322).

ii.7 visits KENSWITH a wido ‘ad uillam in qua habitabant, quae dicitur Hruringaham’ (90); ‘Hruringaham. This place had not been identified. Judging from 1, 5 it must be somewhere near the River Leader and the Lammermuir Hills and in the neighbourhood of Melrose’ (323).

ii.8 fantastic description of mad possessed woman and the shame it brings upon her. Cool!

iii.1 contextualises all the foregoing doings by opening with ‘Bene igitur in supradicto cenobio quod Mailros dicitur, praepositus sanctus Cuðberhtus seruiens Domino et plura mirabilia per eum Dominus faciens...’ (94).

i.3 ‘Ex quibus [miraculis] est quod cuiusdam comitis Aldfridi regis nomine Hemma in regione quae dicitur Kintis [Kyntis O2, Hintis TP] habitans, uxor eius pene usque ad mortem infirmitatis languore detinebatur’ (114). N. says the place is unidentified.

iv.4 mentions unidentified place called Bedesfeld

iv.5 ‘Simile quoque huic aliud miraculum ostentione multorum probabilium uirorum qui praesentes fuerant ex quibus est Penna sine dubio didici dicentis. Quodam tempore episcopus sanctus proficiscens ab Hagustaldesae, tendebat ad ciuitatem quae Luel dicitur. Mansio tamen in media uia facta est, in regione ubi dicitur Ahse [æhse A, Echse TP]. Namque congregato populo de montanis, manum potens super capita singulorum, liniens unctione consecrata benedixerat uerbum Dei predicans, manserat ibi duos dies. Interea itaque uenerunt mulieres [118] portantes quendam iuuenem, in grabato iacentem. Deportaueruntque eum in silua, haud procul a tentoriis nostris ubi erat sanctus episcopus, et rogauerunt eum per nuntium adiurantes in nomine Domini nosti Iesu Christi, ut...’ Place-names, public speech, mountains and tents. Pers. name in Pen-. ‘Ahse. The only guess that has been made as to the identity of this region, between Hexham and Carlisle, is that of Cadwallader Bates (Arch. Ael. N.S. xvi, 1894, pp. 81ff.), who suggested Aesica or Great Chesters, a station on the Roman wall. One objection to this is that Ahse is stated to be a region. // Tents. St Patrick also used tents when journeying ... “Tabernaculo”, says Bede, “solemus in itinere uel in bello uti” (Expositio in II Epist. Patri, cap. 1; Opp. xii, 249’ (332). Rivet–Smith 1979, 242 a bit more optimistic, quoting some other secondary work.

iv.6 ‘in quodam uico qui dicitur Medil ong’, unidentified (119). Colg. records suggestions of Middletons in Inderton and Belford (cf.ing Mawer 142).

iv.7 report of an ex layman and servant of a certain minister (gesith): ‘Eo autem tempore quo sanctus episcopus inter populares uerbum Dei praedicans, cepit pergere a domino meo nomine Sibba Ecgfridi regis comite, iuxta fluuium etiam quod dicitur Tide habitante, inuitatus ad uicum euis cum psalmis et ymnis cantantibus religiose peruenit’ (120). Gesith of Ecgfrith on the Tweed—tells us something about political power/influence?

iv.8 ‘ad ciutatem Luel’ (122). For the story of the prophecy of Ecgfrith’s death. Looks quite like Bede’s version from what I recall.

iv.9 ‘Ad eandem supradictam ciuitatem Luel quidam anachorita probabilis nomine Hereberht, ab insulis occidentalis maris ante ad eum assidue pergens, ad episcopi nunc conloquium tetendit’ (124); Colgrave translates mare as ‘lake’ (125), presumably on the basis of Bede, identifying as Derwentwater, containing St Herbert’s Isle (335).

iv.10 mentions Osingadun ‘in parrochia eius’ [Cuthbert’s] (for Ovington)


Colgrave, Bertram (ed. and trans.), Felix’s Life of Saint Guthlac (Cambridge: Cambridge University Press, 1956). Ch. 31 re demons carrying Glc to Hell, ‘Erant enim aspectu truces,forma terribiles, capitibus magnis, collis longis, macilenta facie, lurido vultu, squalida barba,auribus hispidis, fronte torva, trucibus oculis, orefoetido, dentibus equineis, gutture flammivomo, faucibus tortis, labro lato, vocibus horrisonis, comis obustis, buccula crassa, pectore arduo, femoribus scabris, genibus nodatis, cruribus uncis, talo tumido, plantis aversis, ore patulo, clamoribus raucisonis’ (102).

xlviii: Quomodo Ecgburge interroganti se respondisse fertur heredem post se venturum iam paganum fuisse // Alterius denique temporis praelabentibus circulis reverentissima virgo virginum Christi et sponsarum Ecgburh abbatissa, Adulfi regis filia, ad sublimium meritorum venerabilem virum Guthlacum sarcofagumplumbeum linteumque in eo volutum transmisit, quo virum Dei post obitum circumdari rogabat, adiurans per nomen terribile ac venerabile superni regis, seque ad patibulum dominicae crucis erigens in indicium supplicis deprecationis extensis palmis, ut in officium praedictum vir Dei illud munus susciperet; per nuntium alterius fidelis fratris praecipiens, ut hoc indicium coram illo faceret, supplici rogatu mittebat. Addidit quoque ut ab illo sciscitaretur, quis loci illius post obitum heres futurus foret. Qui cum sanctae virginis fidele munus gratulanter suscepisset, de eo, quod interrogatus est, [148] respondisse fertur, illius loci heredem in gentili populo fuisse necdum ad baptismatis lavacrum devenisse, sed mox futurum fore dicebat; quod spiritu providentiae dixisse eventus futurae re probavit [Gen. 41.13]. Nam ipse Cissa, qui nunc nostris temporibus sedem Guthlaci viri Dei possidet, post annos, ut et ipse narrate solet, lavacrum baptismatis in Britannia percepit’ (146/48). ‘How when Echburgh questioned him, he is said to have answered that his heir and successor was then a pagan // On another occasion, some time after, the most reverend maiden Ecgburh, abbess of the virgins and brides of Christ and daughter of King Aldwulf, sent to Guthlac, that venerable man of high merit, a leaden coffin with a linen cloth folded up un it, and asked that the mad of God might be wrapped therein after his death; she invoked him by the teriible and awful name of the heavenly king, with arms outstretched in the form of the cross of our Lord and with palms extended in token of humble prayer, that the man of God would receive the gift for this said purpose. She instructed another faithful proether that he should make this sign in Guthlac’s presence, and sent him with thus humble request. She also added that he should ask him who he was to inerit that place after his deth. When he had gratefully received the faithful gift of the holy virgin, he is said to have [149] answered her question by saying that he who was to inherit his place was still among the pagan people and had not yet approached the baptismal font, but it would soon come to pass; and that he had spoken thus by spritiual foresight, future event proved. For Cissa, who now in our times possesses the seat of Guthlac the nam of God, some years afterwards received baptism in Britain, as he is accustomed to narrate’ (147/49). I think Higham would see the mention of Brittain here as a hint at Felix’s external perspective. Felix states Cissa as a source in prologue too, pp. 60–64, at 64. This happens some time after the consecration of G’s island and his consecration as a priest. When was that? 21st August, but what year?!Have a look at secondary sources. C’s notes don’t say :-(

Colgrave, Bertram (ed. and trans.), The Earliest Life of Gregory the Great, by an Anonymous Monk of Whitby (Lawrence: University of Kansas Press, 1968)

Colgrave, Bertram and R. A. B. Mynors (eds), Bede’s Ecclesiastical History of the English People, corr. repr. (Oxford: Oxford University Press, 1991). ‘In the whole work, as it appears in the consensus of our oldest and best copies, there are perhaps thirty-two places (in nearly 300 printed pages) where some defect of sense or syntax suggests that correction is required. But even this small quantum of error is not what it seems. In twenty-six of these places, Bede is transcribing from an earlier source … That 80 per cent. of these mistakes should occur in quoted documents can hardly be accidental. Perhaps these deficiencies were already in Bede’s sources; perhaps, when he had a written source, he or his amanuenses transcribed it very accurately, including even its errors, and the [xl] result was faithfully transmitted by the transcribers of the finished work. Three examples will make this almost certain: …’ (xxxix–xl). Regarding the other six mistakes in all the oldest MSS suggests we may have a glimpse into partial corrections in final draft xl.

v.13 (498–502 text/499–503 trans) re a bloke, unnamed, in reign of Coenred in Mercia. Bunch of demons turn up and have him read from a book of his sins. Then leader speaks. ‘Dicebatque ad illos, qui mihi adsederant, uiros albatos et praeclaros: “Quid hic sedetis scientes certissime quia noster est iste?” [n. 1 ‘This phrase is a reminiscence of some Irish or Old English apocrypha dealing with the fate of the soul in the next life. The cry of the angels or devils, whichever won the fight for the departing soul, was Noster est ille homo or similar words. See R. Willard, Two Apocrypha in Old English Homilies (Leipzig, 1935), pp. 95ff.’ cf. Glc A] Responderunt: “Verum dicitis; accipite, et in cumulum damnationis uestrae ducite.” Quo dicto statim disparuerunt; surgentesque duo nequissimi spiritus, habentes in manibus uomeres, [n. 2: ‘Vomeres …[re text prob. that it’s mainly omitted but added in by Leningrad and Moore]… would normally mean ploughshares but uomer can mean short pointed instrument and, in the OE. translation, is [501] rendered by handseax meaning dagger or knife. In an Old English charm against stitch the sudden pain is attributed to little knives (called seax in one place), shot by witches …ref… It is possibly some such folklore idea which is preserved in the story’] percusserunt me, unus in capite et alius in pede; qui uidelicet modo cum magno tormento inrepunt in interiora corporis mei, moxque ut ad se inuicem perueniunt, moriar, et paratis ad rapiendum me daemonibus in inferni claustra pertrahar.” // Sic loquebatur mis desperans, et not multo post defunctus, paenitentiam, quam in breue tempus cum fructu ueniae facere supersedit, in aeternum sine fructu poenis subditus facit.’ (500).

Colker, Marvin L. (ed.), Galteri de Castellione Alexandreis, Thesaurus mundi: Bibliotheca scriptorum latinorum mediæ et recentioris ætatis, 17 (Padova: In aedibus Antenoreis, 1978)

Collín, H. S. and C. J. Schlyter (eds), Corpus iuris Sueo-Gotorum antiqui: Samling af Sweriges gamla lagar, på Kongl. Maj:ts. nådigste befallning, 13 vols (Stockholm: Haeggström, 1827--77), books.google.co.uk/books?id=-q8-AAAAcAAJ&.

Collinder, Björn, 'Lapparna', in Kulturhistorisk leksikon for nordisk middelalder fra vikingetid til reformationstid, ed. by Ingvar Andersson and John Granlund (Malmö/Oslo/Copenhagen: Allhem, Gyldendal, and Rosenkilde og Bagger, 1956–78), s.v. Col 316 Lapparna, rasfrämmande fennoskand. folkstam med västfi.-ugr. modersmål, trol. kommen till Fennoskandia åtskilliga hundra år f. Kr. För 2000 år sedan var l. huvudfolket på Fi.s fastland och i Sydkar.; landkontakten med urfinnarna gick längs Neva och Svir. Det oskiftade urlap. språket blev i järnåldern djupgående påverkat av urfinskan. Wiklund höll före, att lap. språket i sin helhet är ett lån från urfinnarna: l. talade före inflyttningen till Fennoskandia ett icke fi.-ugr. språk (protolap.), som de bytte ut mot (ett förstadium av) urfinskan. Nielsen och Toivonen har på svaga skäl velat sätta likhetstecken mellan protolap. och samojediskan. Hypotesen om ett språkbyte förslår näppeligen om Lundman har rätt i att det finns två lap. raser, skarpt åtskilda från varandra och från grannfolken: en sydlig (skand.) och en nordöstlig. Den förkastade teorien (Sven Nilssons), att det fanns l. i Nordskand., när våra germ. förfäder vandrade in (i ett tidigt skede av bronsåldern) tål vid att tas upp på nytt. // [Col 317] L. kallar sig själva sameh(k) (a uttalas som i da., på sine håll rentav som öppet ä), ental sapme. (Den in denna artikel nyttjade stavningen av lapska ord avviker från den i den språkvetenskapliga facklitt. gängse.) I den fisl.[?] Vatnsdœla saga kallar sig nägra l. (dat. pl.) semsveinum (läs: säm-). Ordet stämmer ljud för ljud med fi. hämä- i hämäläinen, tavast. Same (fi. saamelainen) och samespråket (no. samisk) har slagit igenom i No. och vinner alltmera mark i Sv. och Fi. // L. har veterligen aldrig grundat någon stat el. uppträtt med samlad vapenmakt; de har varit splittrade i strövande småstammar, sitab(k), ental sita. Rätt skipades när man låg i vinterkvarter av ett familjefädrating, som på sina håll ända fram till den nya tidens början hade makt över gods och liv. I Fi. kunde sädana ting avdöma mindre mål ännu i början av 1800-talet. // Alltsedan de första århundradena blev l. av tavasterna, de egentl. finnarna (åbolänningarna) och karelarna fördrivna, skattlagda el. trälbundna. Resultatet av den ständigt fortgående reträtten har blivit att det numera i Fi. finns l. endast i Utsjoki (där de utgör flertalet och har företrädesrätt till jordförvärv), Enare, Enontekiö och (genom återinflyttning) Sodankylä samt på ry. sidan huvudsakl. på Kolahalvön, där de är på väg att utplänas som nationalitet. // På skand. halvön finns l. (i stort sett) norr om en linje Røros-Idre. I Jämtl.s län håller sig l. till fjälltrakterna (bortsett från vinterflyttningar, som i sällsynta fall kan sträcka sig till Sundsvallstrakten). I (sv.) Lappl. finns det l. året om överallt med undantag av (Stensele), Lycksele, Fredrika och åsele; det förekommer vinterflyttningar ända till östkusten på sina håll. Den glesa skogsrennomadismen i Tornedalen (ända ned till trakten av Haparanda) har gamla anor. Söder om norra Frostviken (socknens lappmarksdel) sipprade l. in först på 1500-talet. Det stora flertalet av No.s 20.000 l. finns i Finnmarks fylke, där de huvudsakl. bedriver gårdsbruk och fiske. Fiskarl. (sjøl.) finns i alla trakter längs no. ishavskusten. // I alla de fyra rikena torde det finnas vidpass 5000 l. som lever helt el. huvudsakl. på renskötsel. // Ordet lapp är kaske från början ett fi. ord av deskriptiv upprinnelse. (Annorlunda T. E. Karsten, E. Itkonen m.fl.) Tälje stadga (1328) har fsv. lappa, lappar, i lat. text. Saxo nämner utraque Lappia; därmed åsyftar han nog (liksom sedermera OM) de sv. och fi. lappmarkerna (Pite, Lule, Torne och Kemi lappmarker), medan Finnia däremot förmodl. är det no. Finnmǫrk, Finn[col. 318]mark (s.d.). Hos Saxo möts sv. och no. i namnskicket och traditionen om l. (se Finnar). // Lapskan kan sägas vara tre språk: öst-, nord- och sydlapska. Östlap. talas av de infödda fiskarl. i Enare, skolterna i Enare (nyinflyttade), i gränstrakterna mellan Ry. och No. (no. skolt, sv. skult; skallighet på grund av skorv har varit vanlig hos skolterna samt på Kolahalvön). Sydlap. talas grovt taget söder om Pite älv, sydlap. i trängre mening söder Umeaälven. // Prokopios (500-talet) nämner Skrithifinnoi som det enda vilda folket i Thule (skand. halvön). Samma ord (feng. scridefinnas) nyttjar Alfred den store som synonym till finnas. I prosainledningen till Sämundar-eddans Völundskväde sägs det om Völund och hans bröder Egil och Slagfinn, att de var söner till en lapsk hövding (finnakonungr) och att de sriðu ok veiddu dýr (åkte skidor och jagade). I bannformeln om edsbrytare i Grágás heter det, att finnr skríðr. Skridfinnarna går igen i Jordanes' Gotiska Historia och Paulus Diaconus' Langobardernas historia. // Den hålogaländske jorddrotten Ottar berättade för Alfred den store, att han ägde sexhundra tamrenar i vård hos l. Av den uppgiften får man inte dra den slutsatsen, att l. på den tiden hade egna hjordar på hundratals renar, men de var i värd hos l. som hade hand om dem. Stornomadism med tusentals renar i en familjs ägo blomstrade upp på 1600-talet, när det inte längre bar sig att fånge vildren medels väldiga fallgropssystem. Den urgamla formen av renskötsel gick väsentl. ut på att tämja kör- och klövjedjur. Tama honrenar nyttjades även som lockdjur vid jakt på vildren. Endast barn red på ren. // På medeltiden sysslade l. mest med jakt och fiske. Bägge yrkena förde med sig ett strövande levnadssätt men möjliggjorde en någorlunda stillasittande tillvaro under högvintern. Både Tacitus och Prokopios säger at kvinnorna följde sina män ut på jaktfärderna. Sälfångsten växte fram på inhemsk grund. Skeppsbygge och högsjöfiske lärde sig l. av norrmännen i urnord. tid, trol. i nuv. Troms fylke. Härom vittnar många termer av trol. urnord. härkomst: // parte kölens böjning vid för- och akter-stäven ~ barð < barða; stawdne stäv, framstam ~ stafn < staβna; pårte bord ~ borð < burða; suvtas fog mellan bord ~ súð < sūðiz; skarro fogskarv mellan bord i klinkbyggd båt ~ skǫr < skaru; āsak list längs insidan av översta bordet ~ æsing < āsingu; rāpmo näst översta sidobordet ~ rim < rimu; kielas köl ~ kjǫlr < keluz; raggo vrång, spant < [col. 319] wrangu; skåhtas, skābdda det främsta el. det aktersta rummet i en båt ~ skutr < skutiz, ack. skuti; agŋ o hå(a), årtull < baŋbu; airo åra < airu (kan ha kommit genom fi. förmedling); välas, välla rorskult ~ vǫlr < waluz, ack. walu; parpme lik på segel ~ barmr < (ack.) barma; taitne lapp över rämna i båt ~ no. teinn < taina; farpme båtlast ~ farmr < (ack.) farma; faste förtöjningstross ~ festr < (ack.) fastiu; nauste båthus ~ naust < nausta; staffo, staþvo landningsplats ~ stǫð < staþwu. // fāles val ~ hvalr < hwalaz; säðak fiskmås el. gråtrut ~ sæðingr (ack.) sāðiŋga.; hauta, akta (gen. auhta) ejder ~ æðr < (ack) auði, auþi; sallet sild < silada? // Havet och havskusten kommer också till synes i samernas lånade ordskatt, och därtill kommer några ord som betecknar terräng utan uttryckligt samband med havet: // ahpe hav < haβa; [...] // De urnord. lånorden vittnar om att l. redan på 500-talet var inlemmade i den nord. kulturkretsen. I mångt och mycket är l. en gammaldags skand. utkantsallmoge, och som sådan speglar de våra förfäders dräktskick, ornamentik, bostadsförhållanden, magi, läkekonst, trosföreställningar, frieriseder, dopnamsskick, ja, de flesta sidorna av deras kultur i kvarlevor från medeltid, vikingatid och järnåldar. // L. var ej kulturlösa, när de först mötte norrmännen. De hade dessförinnan gått i skola hos urfinnarna och genom deras förmedling också hos urbalterna (litauernas, letternas och preussarnas förfäder). När de kom till Fennoskandia, hade de med sig myc[col. 320]ket som var deras eget: renskötseln, skidlöpningen, det sjamanistiska nåjdväsendet (som enl. Strömbäcks mening har satt spår i norrmännens sejd), björnjaktkulten med dess hos åtskilliga nordfolk (voguler, ostjaker, aino, nordindianer) enahanda mönster, och åtskilligt annat. I fråga om fördelningen mellan den från öster medbragta ränningen i l.s kultur och det skand.-no. inslaget är forskarna oense; den ene finner det nord. inflytandet snart sagt överallt, den andre kännetecknar det som skum på ytan.'

Collingwood, R. G. and R. P. Wright, The Roman Inscriptions of Britain I: Inscriptions on Stone (Oxford: Oxford University Press, 1965)

Collingwood, W. G. and Jón Stefánsson, The Life and Death of Cormac the Skald, Viking Club Translation Series, 1 ([Ulverston: Holmes, 1902]), available as a pdf at http://vsnrweb-publications.org.uk/Cormac%20the%20Skald.pdf

Colman, Fran, ‘Anglo-Saxon Pennies and Old English Phonology’, Folia Linguistica Historica, 5 (1984), 91–143.

Colman, Fran, ‘What is in a name?’, in Historical Dialectology, ed. by Jacek Fisiak (Berlin, 1988), pp. 111–37. Hh Bg Historical ‘Gesta quote! ‘The conventional view about Old English dialectology is expressed by Campbell: ‘…it is not possible to draw a dialect map of England in the Old English period … This ‘impossibility’ of a precise dialect/region mapping arises because few Old English manuscripts can be located’ (111). 114ff. useful stuff re ælC.

Colman, Fran, ‘Neutralisation: On Characterising Distinctions between Old English Proper Names and Common Nouns’, Leeds Studies in English, 20 (1989), 249-70. Not very exciting.

Colman, Fran, Money Talks: Reconstructing Old English, Trends in Linguistics Studies and Monographs, 56 (Berlin, New York, 1992). nb 1-16, 35-69. ‘…in other cases identification is not possible: cf. the notorious <ÆL-> forms at Oxford, representing either Æthel- or Ælf- (see the Appendix; Colman 1981a; Freeman C1986: 448 ff.)’ (5) and also see Smart 1997. ‘But names undoubtedly have a different function from common nouns, best expressed in terms of Lyons’ (1977, 1: § 7.5) formulation: names have reference, but not sense’ (12). Refs there. ‘But here I would stress that etymological association between Old English proper names and common nouns in no way contradicts the claim (above) that names have reference but not “sense” or “meaning” ’ (14). Hence element-substitution 14-15. ‘I aim here by no means to dismiss etymology, but to distinguish between an etymologically based account of Old English name-formation (particularly related to the sorts of names on the coins), and a synchronic description of the late Old English onomastic system based on analyses of eleventh-century coin data’ (21). 33 lists –ælf not as name element in her corpus (but does have Ælf-). Cf 46, listed as ‘first element only’. No alf at all in north gmc names on 33, tho’ does show As-. 67-9 useful but cautionary stuff on paronomasia. chap 3 pp. 71-125 r etymologies of names in corpus. Cool.

Colman, Fran, ‘Names will never Hurt me’, in Studies in English Language and Literature: “Doubt Wisely”; Papers in Honour of E. G. Stanley, edited by M. J. Toswell and E. M. Tyler (London: Routledge, 1996), pp. 13-28 [eng a26 sta2]. 13-16 argues for a tendency for words’ inflexions to be reanalysed to fit the gender of the name-bearer. 16-17 re ælf and ielf and Ilfracombe (rec. 1279 Charter Rolls as Ilfridecumbe [Ekwall], 17). Consistentish æ in elf-names even in WS would perhaps raise questions re its transparency tho’. 22–25 discussing problems with *alC in Kentish: I-mut outcomes always ‘anglian’ (+æ > e) but non-I-mut anglian early on (early charters) and later WS-looking, incl. in ME. Tentatively goes for WS infl. Citable re issues of ælf etc. in WS having a more complex background than stammbaum approaches would suggest.

Colman, Fran, ‘ “Elves” and Old English Proper Names’, in From Runes to Romance: A Festschrift for Gunnar Persson on his Sixtieth Birthday, November 9, 1997, Umeå Studies in the Humanities, 140 (Umeå, 1997), pp. 21–31. [500.05.b.33.139]. Rather odd article. Hard to follow. Rather dubious stuff. E.g. ‘<I> occurs, for instance, in <Ilfing eastan of Estlande>, <ðonne benimþ Wisle Ilfing hire naman> (Orosius, Book 1). Lower case <y> occurs in <to æðelbrihtes mearce æt ylfethamme> (Sawyer 820), and <Of dyrnan treowe on ylfing dene on ænne ele beam> (Sawyer 622) … In the latter two examples, are we dealing with descriptive terms containing common words (“elf dwelling” [?! SWANS! er, was that ‘elf dwelling’ alaric? check!] and “valley pertaining to elves” [can this be right???]), or place names? And, in the former two, does capitalisation disguise a description of some river or place pertaining to elves? [pardon?! In Orosius?!]’ (28). Clark 1992, 475 has –ing as used for topographically descripting terms—so what is ylfing? Whew, nothing scary here then.

***Colopy, Cheryl. "Sir Degaré: A Fairy Tale Oedipus." Pacific Coast Philology 17 (1982), 31-39. [Explores the connection between sexuality and identity.] Also re implicit sexual advances of the father p. 35.

Conlee, John (ed.), WILLIAM DUNBAR: THE COMPLETE WORKS, Originally Published in William Dunbar: The Complete WorksKalamazoo, Michigan: Western Michigan University for TEAMS, 2004 (http://www.lib.rochester.edu/camelot/teams/duntxt2.htm)

Connor, W. R., ‘Seized by the Nymphs: Nympholepsy and Symbolic Expression in Classical Greece’, Classical Antiquity, 7 (1988), 155–89. Possession often not violent, may merely involve heightened awareness, insight, expression. This works particularly for nympholepsy (158-60); Plato even has Socrates getting it. ‘These are playful comments but they utilize [160] an accepted paradigm about the nature of possession in the society. This paradigm presents the possessed person, not as mindless, but as someone whose understanding may be of great value, even if his exceptional state is at the same time strange or frighteneing’ (159-60). ‘Prophecy was expected from nympholepts, who seem often to have claimed access to special understanding’ (160). Cf. 160-2. Sites of worship etc. 161-4. ‘The shift toward Zeus [in the worship by the semi-mythologized Epimenides] may reflect a tension between the cult of the Olympian gods, so prominent in urbanized civic religion, and the veneration of lesser divinities that played a special role in rural and private religion’ (165). ‘If we draw together the diverse material which we have found from many sites and periods of the Greek world we find a pattern that is remarkably consistent. The nympholept emerges not as an epileptic or madman but as a person of special inspiration and of a distinct status within society. Often the nympholept is the creator or embellisher of a cult place, usually a rustic one, remote from the city. But the site is not a place for purely private or individual religiosity. Prophecy and perhaps healing or purification can be found there. Its benefits should not be underestimated’ (165). Possibility of being nicked by the nymphs and becoming hieros ‘sacred’ (not simply pious or ritually pure etc) (165). ‘This suggests an important change in perspective in our view of nympholepts. They can be understood as part of a long line of holy men, a diverse and changing company that reaches back to the seers and cathartic specialists of early [166] stages of Greek civilization and down to the saints of Orthodox Christianity. The nympholept shares with them a direct participation in the sacred, in all its awe and power. Yet individual holy men differ in many important respects’ (165-66). Link between nymphs, nympholepsy and water (springs) 183-4 with refs. ‘Yet even if prophecy, rather than medicine, was its principal function, the consultations are likely to have included medical matters from titme to time. Curative powers were rarely totally distinguished from prophetic ones in settings such as this’ (185).

Assooc with prophecy esp. 160–62 et passim.

*Conrad, Joseph L., ‘Russian Ritual Incantations: Tradition, Diversity, and Continuity’, Slavic and East European Journal, 33 (1989), 422–24.

Conrad, Lawrence I., Michael Neve, Vivian Nutton, Roy Porter and Andrew Wear (eds), The Western Medical Tradition: 800 bc to ad 1800 (Cambridge, 1995) [Z8 1995-W]. Nutton writes up to modern period. 15-16 re gks being into divine causes as well as non-divine for disease.

Considine, John, Dictionaries in Early Modern Europe: Lexicography and the Making of Heritage (Cambridge: Cambridge University Press, 2008). 1-8 rather useful survey of what heroic means to different people at different times. Dictionary-makers can be heroic. 1st attest. of heroicus in Cicero 'who referred in De natura deorum to the wicked Medea and Atreus as heroicae personae, 'characters of heroic legend'. A little earlier in the same book, Cicero had written that one of the several solar seities known to the learned was said to have been born at Rhodes heroicis temporibus 'in the heroic period'. He was here evidently not using heroicis temporibus in the sense that heroic has in modern English: he had no intention of associating either a dubious solar deity or two of the villains of Greek myth with courage. His point was that they could be located in a distant time, in which a number of exemplary and foundational stories, often peopled by larger-than-life characters, were set' (6). first attestation in English is (according to OED) in the dedication of _The Complaynt of Scotland_ (1549), where Mary of Lorraine, widow of James V, is told 'your heroic virtue is more to be admired than was that of Valeria, the daughter of the prudent consul Publicola ... or of any other virtuous lady whom Plutarch or Boccaccio has described'; 'Here, heroic describes a kind of virtue manufested in ancient narratives' (6). ( Heritage as the past configued such as to fill a need in the present (with whatever degree of respect for history, the past configured in its own right). 'Because a dictionary is often something very like a lexical index to a literary canon, proprietorship of intangible heritage becomes a question in lexicography as it does in canon-formation' (13)–perhaps here he's mainly thinking of dictionaries with detailed and precise citations, allowing one to take a word and then look up useful instances of it in the canon. But still an interesting concept—Leiden glosses etc., at any rate, an index for us of a Theodorican literary canon. 'Since the heroic world is by definition past or coming to an end, its language is often perceived by the living members of a culture to be distinct from theirs. A dictionary may make a bridge between heroic language and living language in one of three ways'--open up translation of lost past; or offer the possibility of etymological connection of modern lang to its heroic ancestor; and/or offer possibility of enrichment of the living language (15-16, quoting 15). And in this way, lexicography is heroic work: it allows connection to the heroic age. 'The phrase "lexicolographical thought" introduces the set of limits that my argument transgresses: I have not confined myself to the discussion of dictionaries in any narrow sense of the word, but have also considered a number of short wordlists and other studies of words. As J. G. A. Pocock has put it, one "may seek to distinguish between 'historical thought' and 'historiography'; perhaps better ... one may say that the writing of [18] 'history' was not always carried on by the writing of 'histories' ". Similarly, lexicographical thought, which is the subject of this book, has not always been expressed in the writing of dictionaries' (17–18). Handy for glosses as being lexicographical, in a sense.

Conybeare, John Josias, Illustrations of Anglo-Saxon Poetry, ed. by William Daniel Conybeare (London: Harding and Lepard). http://books.google.co.uk/books/about/Illustrations_of_Anglo_Saxon_Poetry.html?id=vYwlAAAAMAAJ&redir_esc=y. 'It can hardly have escaped notice that the Scandinavian bard, in the general style and complexion of his poetry, approaches much more nearly to the father of the Grecian epic, than to the romancers of the middle ages. If I mistake not, this similarity will readily be traced in the simplicity of his plan, in the air of probability given to all its details, even where the subject may be termed [80] supernatural; in the length and tone of the speeches introduced, and in their frequent digression to matters of contemporary or previous history' (79-80). Also some interesting Orientalist stuff p. 80: 'The fcitions in question do assuredly bear, if it may be so termed, an oriental rather than a northern aspect; and the solution of this phenomenon will be most successfully sought for in the hypothesis more recently suggested by those continental scholars, who, regarding the Gothic and the Sanscrit as cognate dialects, and identifying the character and worship of Odin with that of Buddha, claim for the whole of the Scandinavian mythology, an Asiatic origin of far more remote and mysterious antiquity' (80). Goes on to apologise for its failings compared with Classical traditions, but in a rather engaging way; 'If we except perhaps the frequency and length of the digressions, the only considerable offence against the received canons of the heroic muse is to be found in the extraordinary interval of time which elapses between the first and last exploits of the hero' (81). Note on Bwf l. 112 quite fun too--attests to idea of elves as 'some other aboriginal tribe'; 'The Orcneas I do not recollect to have met with elsewhere under this [159] disreputable character. Can they be the early inhabitants of the Orkney Islands? Grendel evidently belongs to the same class of semi-mythological personages as the Polyphemus, and the Cacus and the Πιτνοκαμπτης (see Plutarch. in V. Thes.) of classical antiquity. In later ages, a Highlander, an American Indian, or even a runaway Negro, have assumed, in the eyes of their more civilized neighbours, the same aspect of terror and mystery' (159). Note on the dragon also has some interesting Indian/Asian links.

*Cook, A. M. and M. W. Dacre, Excavations at Portway, Andover 1973–75, Oxford University Committee for Archaeology, Monograph 4 (Oxford: XXXX, 1985)

Cook, Robert and Mattias Tveitane (eds), Strengleikar: An Old Norse Translation of Twenty-one Old French Lais, Edited from the Manuscript Uppsala De la Gardie 4–7 — AM 666 b, 4o, Norsk Historisk Kjeldeskrift-institutt, norrøne tekster, 3 (Oslo: Kjeldeskriftfondet, 1979). ‘Similarly, it appears from the general Prologue to the Harley collection that the originals were supposed to be Celtic’ (xix) NO!!!!!. Gah! xiv–xv re date, Hákon’s reign, 1217–63.

Cook, Robert, 'Kirialax saga: A Bookish Romance', in Les Sagas de Chevaliers (Riddarasögur): Actes de la Ve Conférence Internationale sur les Sagas Présentés par Régis Boyer (Toulon. Juillet 1982), XXXXXno editor given--Boyer?XXXXX, Serie Civilisations, 10 (no place etc. that I can see XXXXX), pp. 303-26.

Robert Cook (trans.), Njals saga (London: Penguin, 2001).

Cooke, Jessica, ‘The Harley Manuscript 3376: A Study in Anglo-Saxon Glossography’ (Unpublished PhD thesis, Cambridge, 1994). [MS room, PhD.18786] ‘My research has also identified much material in the Harley Glossary which was included in later medieval English lexica. As a result, an important argument of this thesis is that there was a continuous lexicographical tradition, stretching from early Anglo-Saxon times to the English Renaissance. Such a tradition has rarely, if ever, been fully accepted by scholars before’ (1a). Prob. Worcester. Disses Oliphant’s ed. 23, 231–34; Wright-Wülcker 22–23. She made her own ed; collation with her errata (pp. 236–56, but goes not beyond C) and MS seems important. Review of ed. English Stud 51, 1970 149–51; Anglia 86 1968, 495–500. MS actually written out as prose, not as a list! (232–33). ‘many interlinear glosses do not refer to the whole entry, but only to the word they are written over’ (233). 77–79 handy re infl. of Isidore; ‘Entries from Isidore were influced in the [79] English Epinal-Erfurt Glossary coeval with Aldhelm, and subsequent additions were included in all later Anglo-SAxon glossaries’ (78–79). Aldhelm 2nd most influential 79–81. EEK! Has cleopatra A.III as C11 p. 134—is she wrong or am I?

Cooke, Jessica, ‘Worcester Books and Scholars, and the Making of the Harley Glossary: British Library MS. Harley 3376’, Anglia, 115 (1997), 441–68. ‘Despite the importance of the Harley Glossary … it has never been edited properly: neither of the two existing editions of the glossary attempt to provide a comprehensive study of its organisation or sources, and further, both editions inaccurately transcribe many Latin and Old English words in the manuscrip’ (444).445-48 going for Worcester provenance. Tends to favour the idea that 3376 is the autograph of the compiler , thought doesn’t exclude other possibilities (454). ‘In keeping with his effors to regularise the glossary, he grouped together entries having the same lemma under a single headword, so that such entries may combine an explanation for a word from Virgil or the Bible with that for a word in Isidore. While these glosses do not necessarily accord with each other, they each explain different meanings for the lemma’ (454). ‘While two thirds of the explanations in the Harley Glossary are Latin, about a third are Old English, but these are mainly written abive the lines rather than in the text proper, giving the appearance of a Latin glossary with Old English explana[455]tions added later. yet far from being informal additions by the compiler, the English glosses were derived from the aminstream corpus of Anglo-Saxon glossography and must have been incorporated at the same time as the Latin glosses. It appears that the compiler wished to emphasise the Latin element of his work as opposed to the vernacular, and wrote the Latin words in large letters on the ruled lines of the pages, while according the English a lower status in smaller writing between the lines. In addition, he reversed the usual trend by re-translating some Old English glosses from his exemplars back into Latin’ (454-55) citing Pheifer 1974, xxxvi. ‘About half of the entries in the Harley glossary derive directly from the English glossographical tradition because their closest parallels occur in the Anglo-Saxon glossaries. Of [457] them all, however, the glossator probably used English exemplars most similar to the Corpus Glossary written about 800 at Canterbury, and the three glossaries of the eleventh-century manuscript London, B.L. MS. Cotton Cleopatra A.III’ (456-57).

Cooke, William, ‘ “Aluen swiðe sceone”: How Long did OE Ælfen/Elfen Survive in ME?’, English Language Notes, 41 (2003), 1–6.

*Alix Cooper, Inventing the Indigenous: Local Knowledge and Natural History in Early Modern Europe, Cambridge: Cambridge University Press, 2007. Pp. 232. $80. ISBN 978-0-521-87087-0. Loooks useful re Markku and Jari morality and health project.

*Cooper, Helen, ‘Magic that does not Work’, Medievalia et Humanistica: Studies in Medieval and Renaissance Culture, n.s., 7 (1976), 131–46. just looks interesting, has some stuff re fairies apparently.

Cooper, Marion R. and Anthony W. Johnson, Poisonous Plants in Britain and their Effects on Animals and Man, Ministry of Agriculture Fisheries and Food, Reference Book, 161 (London: Her Majesty’s Stationery Office, 1984)

Cooper, Victoria Elizabeth, 'Fantasies of the North: Medievalism and Identity in Skyrim' (unpublished Ph.D. thesis, University of Leeds, 2016), http://etheses.whiterose.ac.uk/16875/

Corfe, Tom and Rosemary Cramp, ‘Bernicia before Wilfrid’, in Before Wilfrid: Britons, Romans and Anglo-Saxons in Tynedale, Hexham Historian, 7 (Hexham: Hexham Local History Society, 1997), pp. 57–64. Generally quite interesting, as is whole volume, but nothing to blow you away.

Cormak, M., ‘ “Fj²lkunnigri kono scalltu í faðmi sofa”: Sex and the Supernatural in Icelandic Saints’ Lives’, Skáldskaparmál, 2 (1992), 221–28. [NW4 P752:1.c.27]

Ian Cornelius and Eric Weiskott, 'The Intricacies of Counting to Four in Old English Poetry', Language and Literature (2021), 1–27, DOI: 10.1177/09639470211012297

Corradini, Erika, ‘Preaching in Old English: Tradition and New Directions’, Literature Compass, 3 (2006), 1266–77, DOI:10.1111/j.1741-4113.2006.00381.x

*Cosslyn, Stephen Michael, Image and Brain (e-book, netlibrary).

*Cove, John J. Nimeke: Tsimshian narratives : 1-2 / John J. Cove ; collected by: Marius Barbeau and William Beynon ; edited by: George F. MacDonald and John J. Cove Aineisto: Kirja Julkaistu: Ottawa : Canadian Museum of Civilization, 1987 Sarja: Directorate paper / Canadian Museum of Civilization ; no 3Mercury series

Kotimaisten kielten tutkimuskeskus Kirjasto laina-aika 28 vr Sijainti: Su SUK P Mercury series, Directorate paper ; 3 Niteiden lukumäärä: 2 (paikalla 2) joista ei saatavilla: Kaikki paikalla

Kirjasto: Museovirasto Kansallismuseo ja muut museot, ei kotilainaan Sijainti: B KUMU 20 Directorate paper 3

**Cox, B. S., Cruces of ‘Beowulf’, Studies in English Literature, 60 (The Hague, 1971), 94-101, grendel as scucca.

Barrie Cox, ‘The Significance of the Distribution of English Place-Names in -hām in the Midlands and East Anglia’, JEPNS, 5 (1973), 15–73. Abstract says that it demonstrates how place-names containing ham map nicely onto roman roads and ancient trackways and Roman settlements; ‘It suggests that this pattern of distribution indicates that place-names in -hām belong to the period of the pagan Anglo-Saxons [c. 400–650 according to fn 1]. Further, it suggests that names in -ingahām occur in historical sequence later than the hām phase but in general earlier than other names in -ingas, -inga-’ (15).

Cox, Barrie, ‘The Place-Names of the Earliest English Records’, Journal of the English Place-Name Society, 8 (1975–76), 12–66

Cox, Robert, ‘Snake Rings in Deor and V²lundarkviða’, Leeds Studies in English, 22 (1991), 1-20. Goes for lindbaugar as ‘snake-rings’ and be wurman as ‘because of snake-rings’. How convincing is wurman as wyrmum anyway? (weorm x 2 in Lacnunga).

*Cox on pn.els. 1976

*Crabtree, P. J., ‘Sheep, Horses, Swine and Kine: A Zoo-archaeological Perspective on the Anglo-Saxon Settlement of England’, J Field Archaeology, 16 (1989), 205–13.

Craig, W.J. (ed.), Shakespeare: Complete Works (London: Oxford University Press, 1905)

Craigie, James, ed. Minor Prose Works of King James VI and I: Daemonologie, The Trve Lawe of Free Monarchies, a Counterblaste to Tobacco, a Declaration of Sports. Scottish Text Society, 4th Series 14. Edinburgh: The Scottish Text Society, 1982.

Craigie, W. A. (ed.), Skotlands rímur: Icelandic Ballads on the Gowrie Conspiracy [by Einar Guðmundsson, see p. 12] (Oxford, 1908) [752.5.d.90.6]. Re the author, accusing Auðunn of witchcraft, autumn 1633: ‘Greeting to you, Auðunn Þorsteinsson, according to your deserts. I wish to let you know the thing which has happened here, viz. that my Sigríður has taken a strange pain in her eye, in this manner, that on Monday during a dead calm, as she was going out of the homestead, she felt as if an arrow struck her in the eye, but saw nothing. Since then the pain has increased round her eye-ball, and it is the opinion of both of us that it is caused by you, or by your son Björn, for you both have dealings with wizardry and sorcery’ (13). Wow! ‘Sjera Einar was a gifted man, with a talent for versifying, [16] and various poems and writings of his have been preserved. He wrote a work on elves and fairies, which is said by Daði Nielsson to have been very superstitious; this is no longer known, and is said by some to have been in Latin’ (15-16).

Craigie, W. A. (ed.), The Maitland Folio Manuscript: Containing Poems by Sir Richard Maitland, Dunbar, Douglas, Henryson, and Others, 2 vols, The Scottish Text Society, Second Series, 7, 20 (Edinburgh: The Scottish Text Society, 1919–27). NB glossary in vol 2!! Dunbar’s The Goldin Targe pp. 89-97; 93, ll. 118-26: ‘Thair wes the god of gardingis preapus / Thair wes the god of wildernes phanus / And Ianus god of entres delitabill / Thair wes the god of fludis naptunus / Thair wes the god of windis Eolus / With variand luik lyk till ane lord vnstable / Thair wes bachus the gladar of the tabill / Thair wes pluto þat Elriche incobus / In clok of grene his court vsit no sabill’. Hmm, I wonder why the cap.? Also . 175 l. 58, dream vision rubbish.

ii 1-6 description of MS; 6 says ‘taken together with the Quarto, the manuscript as a whole offers copious materials for a close study of the form and changes of the Scottish tongue during the years 1570-85’ (6).

Cramond, William (ed.), The Records of Elgin 1234–1800, New Spalding Club, 27, 35, 2 vols (Aberdeen: The New Spalding Club, 1903–8). ii 211 kirk session records for 1629, ‘September 11th.—Nauchtys confessioun.—Compeirt Cristan Nauchty and confessit scho was three several tymes away, ilk tyme aucht dayis away, and scho was taine away with a wind and knew no man bot Johne Mowtra and ane Packman quho wer dead lang ago, and that they two strak hir. Scho confessit ther wer ma in hir cumpany quhom scho kend no, aboue ane hundreth. Ther faces seimed whyt and as lane but ther lackis wer boss lyk fidles’.

*Cramp, Rosemary, ‘Beowulf and Archaeology’, Medieval Archaeology, 1 (1957), 57–77. ‘The archaeological evidence that is now available, however, can enrich considerably the study of the poem; it can supply relevant illustrations so that simple words such as “hall” or “sword” conjure up a precise picture in the mind of the modern reader’ (77). Or does it?! Hahahahahahaaa!

Cramp, Rosemary, ‘The Hall in Beowulf and in Archaeology’, in Heroic Poetry in the Anglo-Saxon Period: Studies in Honor of Jess B. Bessinger, Jr., ed. by Helen Damico and John Leyerle, Studies in Medieval Culture, 32 (Kalamazoo, MI: Medieval Institute Publications, 1993), pp. 331–46.

*Crane, Ronald S., ‘An Irish Analogue of the Legend of Robert the Devil’, Romanic Review, 5 (1914), 55-67. Interesting re Sir Gowther but maybe also if early re Guthlac A.

*Crane, Susan, Insular Romance: Politics, Faith and Culture in Anglo-Norman and Middle English Literature (Berkely and Los Angeles, 1986). Argues somewhere for magic representing political and social concerns. Good.

Crane, Susan, Gender and Romance in Chaucer’s ‘Canterbury Tales’ (Princeton, 1994), ‘Magic, shape-shifting, and the uncanny in the Wife of Bath’s tale.’ Apparently. ‘In Chaucer’s works, as in those of other poets who engage romance, gender provides a way of reading aspects of the genre beyond courtship alone. Social hierarchies, magic, adventure, and less salient preoccupations of romance are so intimately involved in gender that their operations are unclear in isolation from it’ (3). Intro outlines social constructivist aspects of gender and how we can find lots of cools stuff (3-7) might be handy to cite as general consideration. ‘Romances place themselves in their time less through the referentiality of their representations than through their participation in forming, playing out, and disputing interrelated beliefs that have meaning for their authors and audiences’ (6). ‘Foucault, History of Sexuality, excludes the medieval period from the social [7] articulation of sexuality, tracing that articulation to the eighteenth century … but much of his argument on sexuality’s social function as “an especially dense transfer point for relations of power” (103) fits the late medieval period better than his own characterization of that period as monloithic, without competing discourses on sex, would suggest’ (6-7, n. 2). ‘It is virtually a critical commonplace that Chaucer eagerly seized on such genres as the fabliau, saint’s legend, and dream vision but “felt less easy with the very genre which we regard as characeristic of his period, the knightly romance” ’ (10, n. 8). NBs major female patronage of romance, Chaucer cits to imply it’s a woman thing (10) and outmoded (11-12).

‘The social position occupied by those gendered male becomes conflated with that of humanity at large, exiling those gendered female to the position of difference, otherness, and objectification’ (13). Hence the identification with the supernatural I suppose… Women serve to provoke in men the feminine actions of mercy and pity—as in Knight’s tale (20, cf 20-23). And of course WBT, and cf the ‘women gewet to be mystics, men get to be theologians’ principle. Much like the Celtic/Norman church thing! Hmm… Interesting. Aligns women with Xian values too, I suppose. Xianity is otherworldly after all… cf woman as peaceweaver: a very ;long-standing female role in medieval society, in reality and literature and one continually contrasted with masculine behaviour in the lit—cf. bwf, strohm 1992. ‘`Indeed, the very conventionality of feminine intercession suggests a scripted role assigned to queens within the larger scene of rulers’ justice. Queen Anne had not even arrived in England when Richard II began parsoning rebels in her name’ (22). Cf. Eve as model sinner etc. Jill Mann on this too, but no ev. here that they’re seeing an XCianising of men rather than a feminising of them. Mann sees by this process chaucer offering a ‘fully human ideal’ (185), but Crane goes for an ideal that is ‘finally masculine’ (21). ‘However … their [women’s] gender is not mercy’s ultimate repository. The interceding women come to resemble not agents of mercy but allegorical figures in a psychomachy of the ruler’s decision making. Rather than expressing an exclusivey feminine impulse, the scene locates pity in women as a way describing the subordinate place it holds in the all-encompassing masculine deliberation. Theseus does not designate mercy a feminine but rather a lordly response’ (22) (cf. KT 1773-81). Nice point, and for me shows Xian ideal being brought to lordship, no? ‘The progression from anger to mercy through women’s intercession indicates that the ruler’s impulse to mercy is subordinate to his impulse to justice, but both are masculine—that is, “fully human” in the traditional gendering that conflates maleness and humanity as the universal experience’ (23). Quotes Strohm in 23 fn 4 nbing that female intercession gratifies male desires really—amphs their power. Perhaps a point to be developed a bit more.

Another parallel with Bwf, and this time with ON too: ‘Romances do not provide parallel depictions of women who successfully integrate masculine traits into feminitity, reinforcing the gender inequivalence figured when traits identified with feminity are absorbed into masculine complexity. Women can imitate masculine behavior, but the imitation remains just that; ruling and fighting do not become feminine behaviors when they are practiced by women’ (23). cf. Amazons in KT. OFr egs 23-5 (Dido failed ruler). ‘Alternatively, in Guy of Warwick, the Tristan and Lancelot romances, and many romances about young love, the hero’s will tends to be at odds with the public order, creating crises of identity that are difficult or impossible to resolve. Guy’s beloved Felice demands that he leave court until he has become the best knight in the world, but his parents and his lord oppose Felice’s command on the ground that he ows them superior allegiance. Guy himself, once married, reprents of his adventures for love and undertakes compensatory feats for good causes in defense of Christian, feudal, and nationmal rights. Although Guy’s efforts like Horn’s built his reputation, his efforts and his reputation are deeply involved in familial and instituational relations’ (28). ‘The Tale of Sir Thopas parodies romance in part by isolating the central character, stranding him on an empty stage where his rushing about looks absurdly autonomous’ (29).

Much converned, naturally, with the tensions between male-male relationships and male-female ones. Speaks long re homosexuality (39-49), established in romances partly to be refuted. Not concept of the homosexual as such—just of heterosexuals misbehaving. But does that tension occur in the heroic stuff? Or are women there clearly in their place: romance as respose to social change in male-female relations (ie. Xianisation again…?). Tho’ perhaps some of that tension there in Heiðreks saga when Heiðrekr settles down and Óðinn gets upset.

‘In many repects medieval romances does conceive gender as a binary but unreciprocal division that constrains femininity to masculine terms .. Romance … insistently exemplifies De Beauvoir’s argument that the masculine stands for the universal experience’ (56). ‘[*]Henri Rey-Flaud’s Névrose courtoise and [*]Jean-Chalres Huchet’s Roman médiéval argue as well that fine amor is an evasion rather than an elaboration of intimacy between the sexes and that the place of women in the paradigms of literary courtship, far from figuring an amelioration in the historical position of women, reinforces the cultural distance between the sexes by expressing in the literary language of women the disorientation and strangeness of emotional experience: “Le femme est l’Autre du récit qui en parle” (Woman is the Other of the tale that narrates her) … Such recent work on medieval literature tends to mesh the ides of masculine self-definition through the feminine and of a consequent absenting of woman from discourse’ (57). Looks at social construction 57- Basic point being in many ways that ‘literature participates in the social construction of its authors and consumers’ (59). Re Dorigen saying she’ll love A when he makes the stones go: ‘In Giovanni Boccaccio’s Filocolo, apparently chaucer’s cource for the plot of the Franklin’s Tale, the wife’s private thoughts illuminate her demand: “She said to herself, ‘it is an impossible thing to do, and that is how I shall get free of him’.” Her suitor understands that she has found a “cunning stratagem” to get rid of him. Meaning is more elusive in Chaucer’s tale both for readers, who are privy only to Dorigen’s desire that the rocks should not threaten her husband’s return, and for Aurelius, who laments the tak’s difficulty but apparently does not consider its assignment equivalent to a rejection’ (61). Discusses the problems of no meaning yes etc. No is the necessary 1st step to submission—probably actually the only way to really say no to A is to say yes straight off! (my point that). Tricky. Women like Felice in Guy who make proud vows and set impossible tasks get subsumed pretty quickly tho’—the knight lives up to the demands, and woman goes all weask at knees. Demands are rather necessary for plots of striving lovers (64-5). How does this relate to the Þryþ/Hervör/etc. story—big gratwickdifference will partly be that they don’t need to produce striving lovers. Why do they do it at all then? Provide paradigm for recalcitrent women learning to behave?

‘Chaucer’s particular version of the rash promise suggests that Dorigen is neither rash nor flirtatious but rather that her desire to refuse is at odds with courtly discourses that do not admit a language of refusal’ (65). But she does her best within these restrictions to break from the mould by ‘quoting against the grain’—providing for safety of husband eg. (65-6).

Into women and self-mutilation: finds that femininity and feminine desirability is mainly in their appearnce (esp. 73-5 for basic principle). Thus you can step out of this by self-mutilation, for various purposes (thus Herodis is all mutilated by encounter under impe-tree, which implies estrangement from husband in consequence, and this is apparent before anyone knows about what’s actually happened (74-5). Then has lots on amazons and warrior women. A fair number apparnelty. (76-84). Important to return to if you want to follow up thaat shield-maiden thing ever. Amazons there to be conquered of course. Self-mutilation appears in various ways. None that I recall in shield-maiden trad tho’. Other form of messing about with female bodies, and more common, is shape-shifting. ‘Shape-shifting can be read in two directions, one tending toward reinforcing an image of feminine alienness and contraditio. This is the more accessible reading of shape-shifting, linked to wider literary contexts such as the theological, medical, and legal disputations on “Is woman a monster?” and “Is woman inhuman?’ …[nmot usually taken proper seriously by med writers she adds] Shape-shifting in romance offers a striking concretization of feminine uncanniness, whether by mixing human with animal forms as in the serpent-woman Melusine, by juxtaposing contradictory images of women as in the loathly-lovely Ragnell, or by simply deceiving the masculine gaze … here I will pursue a different and perhaps less evident reading that find in shape-shifting an attempt to break the bond that ties feminine identity to bodily appearance’ (84).

Geffrey and Alison as both outsiders to romance. Neither is socially well set up for it, from what you see. Geffrey makes a mess of it; Alison’s prologue is full of stuff which is generically quite different from the story she goes on to produce (113). But naturally, Crane also sees the outsideness from romance in terms of gender (113-14). ‘Geffrey’s maculinity is involved in his narratorial inferiority to romance. Memorization and repetition of a single text has just characterized the persistently “litel” boy of the Prioress’s Tale … Geffrey’s rote performance signals an analogously childish lack of authority over his text’ (114). ‘The incongruous conjunction of [115] immaturity and sexuality in Greffrey underlines his anomalous status in relation to other pilgrims and to the genre of romance’ (115). ‘Appropriate to both Geffrey’s “popet” body and his “elvyssh” countenance, “smal” links the childish connotation of dolls to the woman’s embrace and the sexually charged nature of elves. The Host compounds this half-formed sexuality with a trace of feminine reticence: like Rosemounde who will “do no daliaunce” to her lover, Geffrey refuses his “daliauce” to everyone…’ (115). ‘Geffrey’s quiet isolation contrasts with the Host’s convivial leadership, his undefined estate with the Host’s capacity to lodge and manage all estates, yet the Host’s own answer to “What man artow?” deflects those social differences into a comment on masculinity. Indeterminate social status finds its expression in ambivalent gender status’ (116).

‘Magic is a generic marker that signals the inferiority of romance in the hierarchy of genres. The persistent claim leveled against romance magic is that it evades the genuine concerns of the world in favor of seductive falsehoods’ (132). In Insular Romance I have argued that the “lying wonders” of romance can comment on political and social concerns; here I argue that magic becomes in romance a means of expressing gender difference’ (132). ‘Magic is for the Middle Ages on a continuum with philosophy and science, but in romance it can be rather narrowly defined as the manifestation of powers that are not directly attributable to Christian faith, yet are so far beyond the ordinary course of nature as to be inexplicable according to its laws’ (132). Cf. Kieckhefer, peters 1978, Carasso-Bulow, Kelly. ‘From the perspective of gender, magic has two characteritic expressions in roance. Magic associated with masculine concerns and characters is learned, is clearly hostile or helpful, and strives to confer on the individual subject an autonomy and completeness that we have seen to be chimerical in masculine identity as romance develops it. In association with the feminine, magic expresses the ambiguous danger and pleasure of intimacy between the sexes. The mirror brought to Cambyuskan’s court points toward this distinction’ (133).

‘Hanning discusses marvels in romance with referene to the term engin, which reflects the admixture in clerical magic of technique [136] and artfulness in meanings that range from “machine” and “invention” to “clverness” and “deception”. For Chaucer the term of choice is “subtil”, also widely applied in romances to gifts of clerks of magic’ [individual in C12 romance, 105-38] (135-6, discusses subtil some more 136). nature of magic obscured—by turns implied to be empty illusion, and to have something going on, eg. in franklin’s tale (136-7). ‘Obscuring how magic functions is one way of insisting on its inasccessibility to ordinary understanding and its superiority to everyday contingencies. Yet narrators are also at pains to establish some degree of detachment from clerical magic. The double movement of insisting on the validity of magic and yet disengaging from it, which parallels the gendered function of clerical magic as a soure of masculine autonomy that does not finally garauntee it, returns us to the problems of tone in the Squire’s and Franklin’s tales’ (137) hmm, lost by the last bit, but interesting. Cf. Graham’s marginalia work re Chaucer’s relationship with his storys?

150ff ‘Uncanny women’. ‘Women who wield magical power in romances are the intimates of male protagonists, their lovers and mothers and aunts. Male clerics and enchanters provide aid or resistance in magic that is uncomplicated by intimacy. Although clerical magic can establish deeper connections between men than the merely professional, as Aurelius’s closing interaction with the Clerk of Orleans illustrates, these connections, like th magic that instigates them, are unambiguous in their expressions and implications. Women’s magic has an element of ambivalence that expresses femininity’s compounded attraction and danger in romance. Whereas men master magic as an exceptionally difficult science that they can then freely deploy, women’s magic is less often learned than inherited, imposed by enchantment, or of unexplained origin, and not always under their control’ (150). ‘Merlin changes his shape, a typical expression of feminine magic’s ambiguity’—main interest being that women rather than men have embodiment trouble, no? (150). Is that actually so? Men dressing as women in seiðr related to this? ‘The few masculine fairies of romance, whose otherworldly origin and [151] inborn rather than clerical magic are more typical of the genre’s feminine figures, are restricted to the roles of lost father and peripheral challenger’ (151), cites Harf-Lancer 63-74. ‘One might suppose that a fairy mistress or spell-casting mother is simply superior to a mortal one, her protection more extensive and her beauty nearer perfection. But in these romances superiority is only half the sotry. Sometimes a magical mistress’s protection is contingent on a prohibition that is broken … [Launfal, Raymondin and Melusine, Pantope and Melior, Richard Coer de Lion’s mother in motif just like Walter Map iv.9—whence this?] Or, as in Dame Ragnell and the lady of Synadoun in Lybeus Desconus, a beautiful shape may belatedly revise a “forshapen” body that is repulsively animal’ (151). ‘Does Morgan [in SGGK] more accurately threaten Gawain’s life or nurture his growth? Are Dame Ragnell and the Wife of Bath’s old hag truly agly and aggressive or truly beautiful and obedient? Such bivalence is irreducible in romance and it is gendered feminine. Through an uncanniness that opposes yet is subsumed within intimacy, romances express the difference that marks the idea of woman, the marginal position of woman in narrative, and her resistance to both appropriation and dismissal’ (152). 153-4 re queyt use ambiguous word which is interesting re magic and women. ‘In feminine magic. romance mystifies the antifeminist topos of woman as contradiction and self-contradition. The ld hag’s courtship in Alsion’s tale reworks the canny deceptions Alison uses to win Jankyn into the uncanny ability to shape-shift’ (155). The Hag’s ‘curtain lecture does not favor lowborn poverty over gentle wealth but questions the validity of divisions between these categories, reinterpreting the distinction between poverty and wealth, for example, through paradoxes that resist distinction … Wealth and poverty become mobile doubles of one another rathe than isolated states. The hag’s bodily transformation is analagous’ (156). ‘Shape-shifting pleases the “worldly appetit” (III 1218) of the knight but again emphasizes the uncanny indeterminacy of the feminine. We have seen a similar process at work in the search for “what thyng that wrldly wommen loven best” [157] (III 1033), in which the cacophony of possible answers yields to a single response, yet “sovereignty” is itself multiple and indeterminate in meaning. For the Wife of Bath’s Tale as for other Middle English romances, woman’s uncanniness lies in her difference from men but also in an inner differing that defies understanding’ (156-7).

Most of this doesn’t grab me. But nb with spitting, ‘At the outset the Celtic fairies and their Christian exorcists come to resemble one another…’ GRRRRRR!

Only chapter 5 to go, if i can face it.

Cranstoun, James (ed.), Satirical Poems of the Time of the Reformation, Scottish Text Society, XXXX, 20, 2 vols (Edinburgh: Scottish Text Society, 1891–93)

Crawford, Barbara E. and Simon Taylor, ‘The Southern Frontier of Norse Settlement in North Scotland: Place-Names and History’, Northern Scotland, 23 (2003), 2–76.

*Crawford, J., ‘Evidences for Witchcraft in Anglo-Saxon England’, Medium Aevum, 32 (1963), XXXX; repr. in Witchcraft in the Ancient World and the Middle Ages, ed. by Brian P. Levack (Garland, 1992), pp. 153–70.

*Crawford, O. G. S., Archaeology in the Field (London,1953). App. re A-S pools etc.

Crawford, Robert, ‘Poetry, Memory, and Nation’, in Anthologies of British Poetry, ed. XXXXX (Rodopi 2000). XXXXX Contains discussion of Dream of the Rood in anthologies of Scottish poetry.

Crawford, Sally, Childhood in Anglo-Saxon England (Stroud: Sutton, 1999)

Crawford, Sally, ‘Anglo-Saxon Women, Furnished Burial, and the Church’, in Women and Religion in Medieval England, ed. by Diana Wood (Oxford, 2003), pp. 1–12. Final Phase/Conversion Period of burial goods burials, c. 650–800. Quite a lot of women with cruciform motifs in jewellery (2–4). in pagan period, ‘Women were buried with a greater range of artefacts than men. More females were buried with archaeologicaly recoverable artefacts than males, and within an inhumation cemetary, women’s grave goods tend to show greater wealth in terms of the inclusion of precious metals suhc as gold and silver, or of rre mterial such as amber and glass, than their male counterparts’ (4) [citing K. A. Brush, ‘Gender and Mortuary Analysis in Pagan Anglo-Saxon Archaeology’, Archaeological Review from Cambridge, 7 (1998), 76–89]. But are crosses really for Xians—she’s not sure (6–7) and rightly not I guess though NBs SS Balthilde and Cuthbert, buries with crossy jewellery (10–11). Changes in female kit in final hase suggesting chanes in dress—shorter necklaces, maybe veils. Regional differences reduced [citing G. Owen-Crocker, Dress in Anglo-Saxon England, 1986]. ‘What might, at first sight, be taken for a change in fashion, seems to indicate a fairly sudden and fundamental alteration to wht had previously been a traditional regional costume. One of the most important “messages” had changed, sugesting that the new “fashion” was linked to important cultural, if not political and religious, changes in Anglo-Saxon England’ (5). Also concentrtion of wealth as with males, but now fewer women with grave goods than men. ‘It has also been argued that the changes in the burial ritual indicate a change in the status of women within seventh- and eighth-century Anglo-Saxon society. Nicholas Stoodley has argued, on the basis of the change in the ratio of furnished male burial to female burial, that “there was no longer a role for the symbolic expression of femininity in death”. If the burial ritual had a function in displaying the power, wealth, and kinship affiliations of the deceased’s family, then the fact that fewer women, compared [6] to men, were being buried with status grave goods argues that patrilinear kinship was becoming dominant. Women’s burial no longer had a role in displaying ethnic identity or kinship affiliations’ (5–6) [citing N. Stoodley, ‘Burial Rites, Gender and the Creation of Kingdoms: The Evidence from Seventh-Century Wessex’, ASSAH, 10 (1999)]. But she points out that you still get rich female burials, laws don’t look bad or women either (6). 7–8 no ev of Xian efforts to prohibit furnished burial or change burial places. Barrow burials 9–11. Not clear that these are non-Xian or anti-Xian etc. Tricky. See also Geake 1997, Van de Noort 1993.

Crawford, S.J., ‘The Worcester Marks and Glosses of the Old English Manuscripts in the Bodleian, together with the Worcester Version of the Nicene Creed’, Anglia, 52 (1928), 1–25.

Crépin, Andre, Michael Lapidge, Pierre Monat and Philippe Robin (ed. and trans.), Bède le Vénérable: Histoire ecclésiastique du peuple Anglais (Historia ecclesiastica gentis Anglorum), Sources chrétiennes, 489–91, 3 vols (Paris: Cerf, 2005). Actually Lapidge eds and that last two trans, first one does notes etc.

COINING OF PLACE-NAMES: Augustinaes ác; James and Deacon ii.20; iii.23 ‘fecit ibi monasterium, quod nunc Laestingaeu uocatur’--new coining?; iv.22 tunnacaestir; St. Boswell’s not at iv.27 but at least Boisil is (PVC?);

ROYAL SPACES: Lilla and the assassin story set in hall

TENTS: Aidan stays in a tent attached to side of church during last illness iii.17; tent for bones of æthelþryth iv.19; Bishop Eata whips out a tent for Herebald v.6; PVC 32 ‘Once when this most holy shepherd of the Lord’s flock was doing the round of his sheepfolds, he came into a rough mountain area whether many had gathered from the scattered villages to be confirmed. Now there was no church nor even a place in the mountains fit to receive a bishop and his retinue, so the people put up tents for him while for themselves they made huts of felled branches as best they could’ [NB tent as a high status thing]

DETAILS OF BUILDINGS’S CONSTRUCTION: (not exhaustive probably) iii.17; Candida Casa; iii.10–11, 16, 25; iv.23 dormitory, bell, roof, remote parts for newbies; iv.24 monastic architecture in Cædmon’s death; iv.25 communal and private buildings;

Crick, Julia, ‘Women, Posthumous Benefaction, and Family Strategy in Pre-Conquest England’, Journal of British Studies, 38 (1999), 399–422. Core observation is that when we can see what’s afoot, a testator giving land to church is often actually giving land bequeathed to them on condition that they give it to church later—male testators actually inherited from female and vice versa in various cases. Arguably just to make sure that somewhere down the line is someone with the memory and power to ensure that will is carried out. On the whole this reduces likely female ownership proper. When women do get to do stuff, they usually widows it turns out. So it’s not like tey’ve got much property of their own to dispose of normally. Morgengifu not always taken for granted (411–12).

Crick, J. C., ‘The British Past and the Welsh Future: Gerald of Wales, Geoffry of Monmouth and Arthur of Britain’, Celtica, 23 (1999), 60-75. Argues that Gerald of Wales doesn’t diss Wlater because hes not a good/credible historian, but because he doesn’t suit Gerald’s politics. A=Same argument reff’d re William of Newbury too. Handy. Online at http://www.celt.dias.ie/publications/celtica/c23.html

Cronan, Dennis, ‘Poetic Words, Conservatism and the Dating of Old English Poetry’, Anglo-Saxon England, 33 (2004), 23–50.

*Cross, J. E., and T. D. Hill (eds), The ‘Prose Solomon and Saturn’ and ‘Adrian and Ritheus’, McMaster Old English Studies and Texts, 1 (Toronto, 1982), 97-8 re demons getting to live on earth not in Hell.

Cross, Tom Peete, ‘The Celtic Origin of the Lay of Yonec’, Revue Celtique, 31 (1910), 413–71. 430–53 re ‘The shape-shifting fairy lover’. Lists fairy lovers 430 n. 2; I exclude fairy men and women seducing each other:

Táin Bó Fraich, Book f Leinster ed./tr. J. O’Beirne Crowe, Proceedings of the Royal Irish Academy, Irish MSS series I, pt. I (1870), p. 134ff.; alternative MS ed/tr RC 24 (1903), 127ff.

‘There is a suggestion of another love affair between a supernatural being and a mortal woman in the Agallamh na Senorach’

‘Muldumarec is by no means the only example of the supernatural lover in mediaeval romance. Caradoc, the hero of a long section of Perceval, is the son of a supernatural father and a mortal mother. The latter, after the birth of Caradoc, is shut up by her husband in a ‘tor de perrine’ (v. 12, 936), where she is visited by her lover, who is finally captured and punished’ see also Tydorel, Sir Gowther, Sir Orfeo.

431–32 re Dinnsenchus stuff Book of Leinster; 1 has Aed, son of the Dagda, shagging wife of Corrcend (mortal?) and being killed; Book of Ballymote has Bennan mac Brec kills Ibel, son of Mannanán mac Lir for similar offence. Refs to RC 16 1895 42 and 50 (therefore secondary not primary?) and Silva Gadelica. Yay.

434–35 also re Dinnshenchus, Book of Ballymote RC 15 (1894),272ff, 16 (1895), 31ff, 135ff., 269ff.! et al. refs. ‘ “Tuag, daughter of Conall, son of Eterscel, there was she reared, in Tara [apart from men], with a great host of Eriu’s kings’ daughters about her to protect her. After she had completed her fifth year no man was allowed to see her, so that the King of Ireland might have the wooing of her. Now Manannán sent unto her a messenger, (one) of his fair mes[435]sengers, even Fir Figail, son of (the elf-king) Eogabal (a fosterling and druid of the Tuatha Dé Danann), in a woman’s shape, and he was three nights there.” On the fourth night he chanted a “sleep-spell” over her and carried her off to Inver Glas, where she was accidentally drowned. Here, as in the lay of Yonec, a woman secluded from the society of men is visited by a fairy man who is a shape-shifter and who assumes the form of a woman in order to reach her, just as Muldumarec takes his mistress’s shape in order to receive the sacrament’ (434–35).

432–34 re Compert Mongain in Lebhor na h-Uidre, but summarises C15 version (!); ‘Manannán mac Lir assumes the form of Fiachna Lurga, king of the Ulster Dalriada, and with the latter’s permission visits his wife. He tells her that she will bear a son who shall be called Mongan and will be famous’ (433).

Tochmarc Etaine is thankfully fairy on fairy (440). Togail Bruidne Dá Derga 440–43. Dinnshenchas poem re Bude 443–53.

Cross, T. P., ‘The Celtic Fée in Launfal’, in Anniversary Papers by Colleagues and Pupils of George Lyman Kittredge: Presented on the Completion of his Twenty-Fifth Year of Teaching in Harvard University, June, MCMXIII, ed. by Robinson, Sheldon and Neilson (London, 1913), pp. 377–87. Usual dubious assumptions, e.g. ‘The stories outlined above belong to that group of mediæval poems known as Breton Lays; that is, they claim descent from Celtic tradition. That this claim is justified cannot, however, be assumed, for it is well known that not every poem calling itself a Breton Lay is based on Celtic material [is if any poem did so call itself!!]’ but finishes para by reckoning ‘Only in case our search through early Celtic literature prove fruitless, are we at liberty to turn elsewhere’ (379). Man…!

Does provide lots of egs. of fées à la fontaine etc. and usually 2 servants who take knight to their mistress, both An and OIr.

*Cross, Tom Peete, ‘The Celtic Elements in the Lays of Lanval and Graelent’, Modern Philology, 12 (1915), 585–644. Re maire de france.

Cross, Tom Peete, Motif-Index of Early Irish Literature, Indiana University Publications, Folklore Series, 7 (Bloomington: Indiana University, 1952). [Edinburgh .39806 Ind] Maddeningly gives references only to publications, not to texts. F300 Marriage or liaison with fairy. Vast majoriy concern female fairies and male mortals. F301.6* Fairy lover abducts fairy wife of mortal; F301.8* Fairy runs away from wedding with mortal girl; F305 offspring of fairy and mortal. XXXXweird, where’s the fairy loverentry that I thought underlay the following, and what’s it’s number?)

eriu 3 169f; early irish 350n; Thurneysen heldens. 613f.; rc 12 p. 63, 73; 31 430f, 443f. 446f. (ie. Cross 1910); TBD 12; voyage of bran ed meyer I 44f;

Crowley, Joseph, ‘Anglicized Word Order in Old English Continuous Interlinear Glosses in British Library, Royal 2. A. XX’, Anglo-Saxon England, 29 (2000), 123–51. Goes for ‘the last quarter of the eighth century or the first quarter of the ninth’ (123); n. 2 has full refs. For full decription see Doane 1994, i 52-9.

Crummey, Donald, ‘Literacy in an Oral Society: The Case of Ethiopian Land Records’, Journal of African Cultural Studies, 18.1 (June 2006), 9–22. DOI: 10.1080/13696850600750251. Totally cool similarities with medieval tradition, even to the point where records have witnesses and are written in the margins of liturgical texts, with cool material on the relationship of the oral context to the written. But little on place-names: just ‘In very few cases did informants fail to identify place names mentioned in the documents, an indication of the profound socio-cultural continuity obtaining in Gondär and Gojjam. We made particular soundings concerning the Qwesqwam mäzgäb [sic re font]. ‘The land of Bajäna’ is today’s Lay Armac’äho, where the principal place names were all still operative, opening up the possibility, still unrealized, of a detailed historical geography of this part of Ethiopia’ (15). Had some nice stuff about people nicking each others’ MSS too.

*Crummey, Donald, Land and Society in the Christian Kingdom of Ethiopia: From the Thirteenth to the Twentieth Century (Urbana: University of Illinois Press, 2000)

*Cruse, D. A., Lexical Semantics (Cambridge 1986)

, Catherine, Anglo-Saxon Church Councils c.650–c.850 (London: Leicester University Press, 1995). 298 reckons that P S-W (presumably in the west midlands religion book) puts Augustinaes Ac at Aust, Gloucs, and views it as an aetiological tale. 83 mentions reporting of direct speech in synodal accounts—interesting and something which I should follow up. Cites HE IV.5 (council of Hertford); Boniface, Epistolae no 59 on trial of Aldebert and Clement; VSW ch 29-32, 53; S 1258, S 1187.

Cubitt, Catherine, ‘Sites and Sanctity: Revisiting the Cult of Murdered and Martyred Anglo-Saxon Royal Saints’, Early Medieval Europe, 9 (2000), 53–83. Arguing for SS lives and cults as reflections of popular lay Xianity in ASE. Daring. Cool. 56–57 re problems for getting at popular religion; ‘All of these are sensible cautions but have [57] resulted in a curious state of affairs where it is respectable for a historican to discuss popular practices in any period from about 1100 onwards but not for earlier centuries. Anglo-Saxon religion tends therefore to be seen from the top down, in terms of the church’s teaching and regulations. The resulting picture is dominated by the institutional and by the learned. Thus the religious beliefs of the seventh to eleventh centuries look extraordinarily educated and orthodox. But is seems most unlikely that the Christian beliefs of the ordinary lay person in the pre-Conquest period simply consisted of those derived from orthodox teaching’ (56–57). ‘ ‘The corpus of saints’ lives concerning royal saints who met violent ends can act as a window onto lay and non-élite religious beliefs; it manifests a number of characteristics which are unusual in Anglo-Saxon hagiography. These include motifs and episodes not derived from biblical and patristic Christianity. In contrast to texts like Bede’s Life of St Cuthbert or the eleventh-century Life of St Æthelwold, which generally imitate either the Bible or the standard hagiographical models such as Sulpicius Severus’ Life of St Martin, these vitae recount stories about severed heads, dismembered corpses, sacred trees and holy wells. Such motifs probably have their origins in pre-Christian beliefs which continued into the Christian period and which were often absorbed into the religious practices of the ordinary laity and probably not perceived as pagan or opposed to Christian traditions’ (57). Good on vengeance miracles, localisation, etc. (57). Often a high-status guy gets hit (58). Cf. *J. M. H. Smith, ‘Oral and Written: Saints, Miracles, and Relics in Brittany, c. 850-1250’, Speculum, 65 (1990), 309-43. ‘A recent study of Oswald’s cult by Thacker also argues for its lay origins and draws attention to other curious features such as its interest in Oswald’s severed head and dismembered corpse. Thacker accumulates evidence for the association between Oswald’s cult and sacred wells and points out that the healing of a horse by Oswald may be linked to the pagan worship of horses’ (61). Otherwise becomes a bit of a tour round SS lives, but might be useful for waking dead SS research.

Cubitt, Catherine, ‘Virginity and Mysogyny in Tenth- and Eleventh-Century England’, Gender and History, 12 (2000b), 1–32. Actually just about Ælfric. ‘Virginity was the banner of the reform movement, as Mary Clayton’s work on the cult of the Virgin Mary has amply demonstrated. The movement demanded celibacy and preferably virginity of its own monk and nuns and extended these essentially monastic standards to the secular clergy and to women living under vows. Sexual abstinence was the hallmark of the new monasticism’ (3). 2–6 on Ælfric being totally into chastity and core to his doctrine etc., 6–9 and actually the whole article really on how this manifest in his texts. 5–6 on intimate association of devil with lust etc. ‘This potent association between virginity and martyrdom had implications for Ælfric’s understanding of the monastic life. The virgin martyrs were powerful icons of the monastic life but their intended audience was composed, I shall argue, primarily of male monks rather than of the female religious. For Ælfric, virginity was essentially an attribute of male monasticism: he associated this supreme spiritual virtue chiefly with men rather than with women. Female monasticism was marginal to the ideology of the monastic reforms in England…’ (9, cf. 9–13). The business with chastity crucial because reformers have got into an ideology that those who celebrate mass should be sexually pure, and this makes women’s chastity kind of irrelevant and Æ just seems to marginalise them (13). 13–14 re Ælfric on nativity of Mary: ‘It thus appears that for Ælfric the virginity of women was problematic and prone to carnal emptation and spiritual danger: his discussion of it has a strong negative undertow’ (14). ‘If women in Ælfric’s writings are more capable of bearing contradictory meanings than their male counterparts, these meaningsa re also more consistently sexualised than men’s. For example, in seeking to display the error of astrology, Ælfric presents the example of two girls born simultaneously—‘one will be modest and the other shameless’. Once virginity is removed as their prime characteristic, then the symbolic residue left to them is positively radioactive with ssexual danger. Sexuality rather than virginity becomes women’s essential quality’ (16, cf. 16–18). Men don’t do as badly. asks ‘How influential was Ælfric’s teaching?’ (21) and emphs that he’s important and influential with lots of contexts in high places 21–22; ‘While Æfric’s attitudes may not have been typical of all Anglo-Saxon churchmen, and indeed may have been anathema to the laity at large, they mattered to many of those who held power’ (22).

Cubitt, Catherine, ‘Folklore and Historiography: Oral Stories and the Writing of Anglo-Saxon History’, in Narrative and History in the Early Medieval West, ed. by E. M. Tyler and R. Balzaretti, Studies in the Early Middle Ages, 16 (Brepols, 2006), pp. 189–223. ‘Popular stories have a vital contribution to make to the study of orality in the early Middle Ages. Historians have tended to focus upon questions of orality and literacy in governmental administration and legal dealings while amongst literary scholars, the most pressing questions have concerned the composition of Old English poetry and the nature of heroic verse’ (210).

Curzan, Anne, Gender Shifts in the History of English (Cambridge: Cambridge University Press, 2003). Ch. 5 ‘Gender and asymmetrical word histories: when boys could be girls’ basically on changing lexicon of gendered words for people 133–79. Seems to seriously rate Kleparsky and I must check it out; also into Geeraerts. Methodological comments of relevant hist. semantics. 134–41. ‘Kelparsky dates the revitalization of historical semantics to developments in cognitive linguistics, particularly protype semantics as developed by scholars such as EleanorRosch … In brief, the premise of cognitive linguistics is that human reason or thought is embodied, and that the categories of language impose structure on the world, rather than the world being objectively reflected in language’ (136). 136–37 on prototype theory, where you don’t do componential type stuff but identify a focus of meaning, whose limits are fuzzy (fuzzy being a technical term), with metaphor providing the linking mechanism for some of the more peripheral members. Particularly into ‘non-denotational meaning’ (connotation to the rest of us…) as this is very tied into social structures etc. (137). ‘As Kleparsky also notes, Geeraerts sets up one of the more useful explanatory frameworks for semantic change, stating that any explanation must consist of: (1) an overview of the range of possible changes (including mechanisms of semantic change); (2) factors that cause speakers to realize one of these possibilities; and (3) an examination of how change spreads through the linguistic community’ (137). ‘The more speaker-oriented perspective espoused by models such as Geerarts’s is critical to conceptualizing how words change meaning over time. Given that speakers are active participants in language formation and change, the concept of “communicative need” should be included as a factor in the analysis of any semantic change. Word meaning is inextricably intertwined with the extralinguistic world and with speakers’ attempts to talk about their perspective on [137] that world; speakers’ expressive needs, therefore, strongly influence new word creation and changes in use and meaning of existing words within a speech community (the realisation of possibilities, as Geeraerts puts it)’ (136–37). ‘Even with a more discourse-oriented or speaker-based model of semantics, it can be easy to fall into historical semantic explanations that describe words changing meanings rather than speakers using words with a different meaning, in part because the written records that remain generally cannot recapture the dynamics of discourse. In addition, the overall systematicity of language can encourage explanations based on language structure. The histories of words often seem to lend themselves to functional explanations; in the literature written on the development of words for adults and children in English, the word need crops up fairly often. This “need” is often discussed in a structural framework, accompanied by ideas such as “holes” in a given semantic field “pulling in” a new word as a “slot-filler” (….[ref]…). Perhaps a more useful way to think of “need” is communicative need, especially in the field of semantics, which is so closely tied to the extralinguistic world of speakers and referents; communicative need as well as avoidance of ambiguity and the [139] maintenance of communicative clarity can effectively explain many lexical innovations and shifts in meaning’ (138–39). Yeah, tho’ NB that paradigmatic change effected for non-semantic reasons might open up semantic possibilities. ‘Fundamentally, Kleparski’s (1997) emphasis on the “singularity of semantic change” is critical: the centrality of individual words and the individuality of semantic change. Each word, in many ways, has its own story to tell. And yet, the historical semantic patterns of words that refer to similar referents are often undeniable, so the story of one word may be revealing about more than just that word’s meaning and history’ (141).

Stuff about boy and girl and things not too relevant; “Man and Wife?” 158–72. 159 re how man and woman haven’t had proper studies for English and certainly OE—but Umeå project by Persson doing stuff? Whew didn’t get much more out of this, but useful to citeto give impression of learning…

Cusack, Carole M., Conversion among the Germanic Peoples (New York and London: Cassell, 1998). ‘Trompf’s argument is also fascinating because he attemps to identify such a transition in the development of Gnostic theologies in the early Christian period, demonstrating that the colonial paradigm may be useful in illuminating the more distant past … In an article which attempted to isolate the characteristics of the ‘perennial religion’ … [15], Trompf triumphantly charted the victory of this-worldy primal concepts over other-worldly Christian ideas. Perennial religion is characterized by a concern for the physical well-being of the individual and the tribe, an ideal of warrior hood, and a continued relationship with departed ancestors. Key terms in this world view include power, fertility, light and darkness’ (14-15). ‘In general, the more internally-oriented and doctrinally defined versions of Christianity and associated theories of religious experience are demonstrably inappropriate to the study of Christianization in the early medieval period, principally because the people who comprised the various early medieval societies were not accustomed to regarding themselves as discrete individuals capable of personal decisions in the area of beliefs and practices’ (18). Disses Russel chapter 5.

Cusack, Carole M., 'Brigit: Goddess, Saint, ‘Holy Woman’, and Bone of Contention', in On a Panegyrical Note: Studies in Honour of Garry W Trompf, ed.by Victoria Barker, Frances Di Lauro and Carole Cusack, Sydney Studies in Religion (2007), 75-97 http://escholarship.library.usyd.edu.au/journals/index.php/SSR/article/view/126/147. It's a journal but it looks like a book! I think.

Czarniawska, Barbara, `New Plots are Badly Needed in Finance: Accounting for the Financial Crisis of 2007-2010', Accounting, Auditing and Accountability Journal, 25 (2012), 756--75. http://dx.doi.org/10.1108/09513571211234240.

D

Dagný Kristjánsdóttir, 'Listin að pína konur', Timarit máls og menningar (2009/4), 109--13 (review of Steinar Bragi's Konur). 'Þetta er Reykjavík fyrir hrunið---Róm fyrir brunann' (109).

Dailey, Erin Thomas, ‘The Vita Gregorii and Ethnogenesis in Anglo-Saxon Britain’, Northern History, 47 (2010), 195–207

Dale, Corinne, '(Re)viewing the Warrior Woman: Reading the Old English “Iceberg” Riddle from an Ecofeminist Perspective', Neophilologus, 103 (2019), 435-49. https://doi.org/10.1007/s11061-018-9588-2. 'the gender of riddle subjects has rarely been the focus of Old English riddle analysis, with most studies interested in identifying new solutions and analogues, or understanding how the riddle genre as a whole functions'.

Dale, Corinne, The Natural World in the Exeter Book Riddles (Woodbridge: Boydell & Brewer, 2017) Interesting point about natural materials in eb riddles being from 60 onwards ( p. 41). Relevant musings on trees and place p. 50 -- different from agricultural crops, which are annual and about a different engagement with place.

D’Amico, Giuliano, `The Whole World Is One Atom Station: Laxness, the Cold War, Postcolonialism, and the Economic Crisis in Iceland', Scandinavian Studies, 87 (2015), 457--88. https://muse.jhu.edu/article/616175. 'Atómstöðin portrays the starting point of a network of power relations and economic-­ideological positions that arose in postwar Iceland and developed throughout the twentieth century. If one reads the book after the economic crisis, it shows the continuity of this network and the actuality of the events and positions it describes' (p. 480).

Damico, Helen, Beowulf’s Wealhtheow and the Valkyrie Tradition (Madison: The University of Wisconsin Press, 1984). Basic argument is that Wealþeow has her parallels in ON just like everyone else (esp. 16)—seems decent premise. ‘In contrast to this radiant, courtly warrior-figure, Old Norse literature records what is thought to be an earlier conception of the valyrie as an elemental force, a fierce battle-demon. These grim war-spirits were of souther Germanic origin. The location was evidently of some improtance, for even when the figure is poeticizd into the gold-adorned noblewoman discussed above, it retains its southern origin as an identifying mark’ (43). hmm, do I believe this? Main ref is Donahue 2–5. ‘Occasionally, the Old Norse documents juxtapose the sinister battle-demon with the radiant, courtly figure of the later tradition. Thus, Brynhild is placed in opposition to the giantess (in Helr), Freyja to Hyndla (in [44] Hyndl), Svava to Hrimgerth, and Yrsa to Olof. It is this adversary relationship that Ellis Davidson sees as possibly reflective of two distinctive religious conceptions of the afterlife’ (43-44). 41-44 kind of survey of ON ev but not the sort of rigour I’d want. ‘Latin equivalents for the term wælcyrge … found in Anglo-Saxon glosses…’!!NO!!! (44). 44-45 mihtigan wif in Wið fær as valks. Bee charm 45 likewise. Takes Grendel’s ma as Valk 46. Hrrmph. ‘Modthrytho’ 46-49 ‘Although her environment is courtly and she herself is a freoðuwebbe “peace-weaver”, Modthrytho’s weaving of slaughter-bonds is reminiscnet of the weaving of xhains and twisting of shackles in which the idisi of the Merseberg charm engage’ (47). No ev for this but an oddly attractive idea. Would it work at all for Deor, Völundarkviða, etc? Re Modthrytho 46–47, citable circumspectly for valk/shield-maiden link I guess. Reckons Modthrytho’s paralleled by Grendel’s ma re Æschere: ‘The details of both sequences—the doomed beloved champion, the hand-seizure, the victim’s enthralment, the shearing sword, the personal injury, and the baleful death—all point to similarity in action between the ides aglæcwif [macrons] … and the peerless peace-weaver’ (48). Hmm. There must be decent articles on Thryth around. Sees sexual element in Freyja etc.; ‘In fact, all the valkyrie-brides have erotic desire as a dominant trait. An understanding of this characteristic may lie at the root of Aldhelm’s association of concupiscence with the valkyrie when he glosses wælcyrie for veneris in De Laude Virginitatis and offers gydene ‘goddess’ as a synonym’ (48) check that [cites Napier 1900, 115]. And how right is she about ‘perverted eroticism in Freyja’s character’ etc.? (49). ‘At base, all the female characters under consideration seek gratification’—not sexual, just to get their own way. Cf. WBT! Even when disaster must follow (e.g. Sigrun in HH2) (49). Fair enough; fits also with Hervör. Efforts to connect this with female saints (48-50) less convincing. Seems to go with Eliason that Thryth and Hygd the same person (51); either way, points up a pairing like Freyja-Hyndla etc. And suggests Grendel’s ma-Wealhtheow likewise (51). 51-3 re Housesteads ex-votos re Mars and alaisiages, poss. female war-goddess types; look sfairly good from her description. ‘About midway between the third and eleventh centuries, another image of the valkyrie began to surface. Archaeological artefacts of the North indicate that the gender of Odin’s emissaries on the battlefield had changed. His female companions had been displaced by dancing youths, as the figures on the Sutton Hoo helmet an Torlunda dies would suggest. Memorial stones and pendants represent the battle-maid transformed into a [54] welcoming figure at the courtyard at Valhalla…’ 53-4, citing a couple of pages of Ellis, Pagan Scandinavia for this. Cool idea if so, as it would be paralleled by OE goings on, no?

Of nine instances of ful in Bwf, 6 are re Wealhtheow. suggests link with bragarfull 54-55, citing Yngl. ch. 36, Hákonar saga góða ch. 14; HHrvðsn; ‘The ritual in both Old Norse episodes quoted above may well describe the formalized activity taking place in Wealhtheow’s initial sequence (55). Actually, yeah, the parallels she suggests are pretty good (55-6); esp. ‘As do the Nordic oaths, Beowulf’s vow has religious and fatalistic force. When Welhtheow holds out the ful to the prince, she utters a prayer of thanksgiving to God in which she allusively identifies Beowulf as the purger of evil in Heorot. In receiving the vessel, he accepts this identity. His gilpcwide over the ful—the pledge to the future—is a seal of destiny … The instigator of the gilpcwide, the bearer of the charge of heroic destiny, has been Wealhtheow. // In Old Norse heroic poetry … the figure with authority to present the challenge of heroic destiny to the hero is the valkyrie … // The religious aura that informs the relationship of the hero and the valkyrie of the Helgi lays is the quality that best elucidates the encounters between Beowulf and Wealhtheow’ (56). I rather like this (for full argument cite 53-57). ‘Wealhtheow may very well be the earliest representation of the other concept of the battle-maid: the nobly born valkyrie, human with supernatural attributes, that permeates the heroic lays of the Poetic Edda’ (57); but NB that Wealhtheow needn’t be a valk as such—cf. Guðrún or Hervör as reflecting and modelled on Brynhildr but not her, etc.

58–68 worries over name. One Erik Björkman argued in 1919 that wealh was in continental sense of Romance, Frankish, þeow could denote noble hostage etc. (62-4). Gordon in 1935 took it as ‘chosen servant’, 1st element originally < *wala, cognate with Valþjófr (? will that work?), OHG waladeo. Cf. Ecgþeow ‘sword-servant’, etc. ‘Gordon and Björkman also observe that, except in Beowulf, -þeow [macr. on e] unfailingly appears in men’s names in Old English and Old Norse, as it does in Old High German, barring those few instances where it is recorded in a woman’s name’ (65)! But interesting. rchaic? (65). ‘When –þeow[macr on e] does appear in a woman’s name, Gordon notes, it carries martial and religious associations, the first element referring either to the war-goddess Hild (OHG Hildithiu), the valkyrie Funn (ON Gunnþjófr), or more generally to “battle” .’ (65). ‘The composite characteristics deriving from Björkman’s and Gordon’s readings of Wealhþeow[macr] create a portrait of a female of noble birth, southern in origin, who undergoes a period of enslavement, and who has marital and priestly attributes. [!!!re conflation; but see further:] In Germanic literature, the female figure that epitomizes these traits is the valkyrie in the heroic lays of the Poetic Edda. As already noted in the discussion of the figure in Chapter 3, one of the prime characteristics of the battle-maids—in both their grim and their benevolent aspects—is their southern origin. Another is their royal or aristocratic birth. In addition, the valkyries consistently share the experience of a momentary enslavement that subsequently leads to freedom and/or regained status. Volundarkviða[hooked o] describes an abduction of three of these alvitr “all-wise”, meyjar sunnan “maidens from the south”…[66], and apparently Brynhild endures a similar enslavement. Called Hjálmmeyjar “helmet-maids” and hjámvitr “helmet-creatures”, terms that relate conceptually to Björkman’s rendering of ides Helminga, they are the chosen servants of Odin and, in the heroic lays, charge the hero-king with his destiny’ (65-66). Well, interesting. Much that is wayward in the methodologies here tho’—just gets on happily with wealh as = wæl! Even tho’ she understands its transparent meaning (59-62).

‘Apart from its use as a gloss for virgo, ides is chiefly poetic terminology. In Genesis, it carries the general sense of woman (occasionally with the specific connotation of “wife”) irrespective of class or marital state. Hagar, Sarah, and the exiled women of Sodom and Gomorrah are ides, as are Cain’s wife and Lot’s daughters (when unmarried and virgins). In nearly all instances where the term has a specific referent, it is accompanied by either an adjective or an appositional phrase that denotes radiance, beauty, or nobility … / In both Christian and secular epic, ides likewise appears in conjunction with delimiting words that express nobility, beauty, or courage’ (68). Except G’sM of course (69)—sees deliberate semantic tension here, but cfs. dís. NBs they’re ‘very closely allied’ to ‘valkyries’ (69-70). NBs Idistaviso and Grimm (70). NBs ides Scyldinga, dís Skjoldunga[hooked o] (71). Assocs Wealhtheow’s mægþa hose (924b) with bands of vvalkries etc. 71-3. Nothing really to support it, but again, an interesting idea. Potential semantic overlap of ides and mægþ, nothing v. convincing (73). Goes for martial connotations in hos, NBs he could have used heap or þreat. Hmm, does this stand up? (73-4). Otherwise stuff on tenuous verbal similarities, esp. goldhroden, gull(h)roðinn, in descriptions that aren’t too well handled and don’t really go anywhere. ‘Wealhtheow’s possession of the healsbeaga[macr 2nd e] mæst, the necklace that the poet compares to Freyja’s Brísinga men, is an identifying object that un-[85]questionably allies her with the chief valkyrie. Both objects have religious associations. The healsbeah[macr] has been identified by Magoun as a stallahringr ‘altar-ring’ upon which sacred oaths were made (see Chap. 7 below, pp. 169–71) and by Ellis Davidson as a possible symbolic ornament … worn by worshippers of Odin. Moreover, both Freyja and Wealhtheow are associated with the “peace-weaver” motif; they are symbols of amnesty, even if only temporary, between nations in Wealtheow’s case and between rival deities in Freyja’s’ (84-5). 68-86 citable as careless assumption that ides really is significantly similar to dís—tho’ I guess also successfully emphs the potential that this is so.

*Damico, Helen, ‘Þrymskviða and Beowulf’s Second Fight: The Dressing of the Hero in Parody’, SS 58 (1986), c. 407. What’s SS? Scand stud?

Damico, Helen, ‘The Valkyrie Reflex in Old English Literature’, in New Readings on Women in Old English Literature, ed. by Helen Damico and Alexandra Hennessey Olsen (Bloomington, Indiana, 1990), pp. 176–90. Goes with sigewif = bees as also = valkyries, following Davidson, Chadwick, et al. (178). Nothing convincing enough to stick otherwise.

Dance, Richard, ‘North Sea Currents: Old English–Old Norse Relations, Literary and Linguistic’, Literature Compass, 1 (2004), 1–10, available at http://vle.leeds.ac.uk/site/nbodington/english/ugrad/onm/Dance%202004.pdf

Danielli‚ Mary, “Initiation Ceremonial from Norse Literature,” Folk-Lore, 61 (1945)‚ 229–45

D’Aronco, Maria Amalia, ‘The Botanical Lexicon of the Old English Herbarium’, Anglo-Saxon England, 17 (1988), 15–33. ‘Among the innovations which were stimulated, even if indirectly, by the knowledge of Greek and Latin medicine and botany, one may note the compound wedeberge which translates the Latin elleborum album (Veratrum album Linn., ‘white hellebore’). The Old English compound does not correspond either formally or semantically to its Latin model. Nevertheless its first element wede, ‘lunatic’, ‘crazy’ (cf. OE wod ‘madness’) finds some justification in the belief which in classical antiquity associated elleborum with madness’ (30).

D'Aronco, Maria Amalia, 'The Transmission of Medieval Knowledge in Anglo-Saxon England: The Voices of Manuscripts', in Form and Content of Instruction in Anglo-Saxon England in the Light of Contemporary Manuscript Evidence: Papers Presented at the International Conference, Udine, 6-8 April 2006, ed. by Patrizia Lendinara, Loredana Lazzari, and Maria Amalia D'Aronco, Textes et Études du Moyen Âge, 39 (Turnhout: Brepols, 2007), pp. 35-113.

Davíð Ólafsson, 'Wordmongers: Post-Medieval Scribal Culture and the Case of Sighvatur Grímsson' (unpublished Dotoral thesis, University of St Andrews, 2009), accessed from http://hdl.handle.net/10023/770 23 July 2012

Davidson, Andrew R., ‘The Legends of Þiðreks saga af Bern’ (Unpublished Ph.D. Dissertation, University of Cambridge, 1995) [PhD. 19711]. analogues to Velent surveyed 8–15. ‘Re La3amon Wite3e ref: ‘clearly his[Weland’s] rôle as ‘alusic smið’ (21130) has been transferred to his son. Sir Frederic Madden translates “he [the smith] was names Wygar, the witty wight’, but G. L. Kittredge corrected this by pointing out that Wygar would be an appropriate name for a piece of armour, derived from OE “wigheard”, “battle-hard”, and that Wite3e could be from OE Widia (see ‘Viðga’, below). This interpretation has been generally accepted by later commentators’ (9, with refs n. 9 not incl. Allen’s trans). 13 nicely disses idea that Weland is a cripple on FrC due to bent leg—everyone on the left panel has one + one of the Magi! NBs that the two giants from whom Duke Wielant flees in the Low German Heldenbuch (summary p. 8) are like the dwarves in Þiðreks saga (16). ‘Þiðreks saga and Vólundarkviða are the only two sources that definitely make the figure supernatural. Admittedly the other sources say nothing against it, and La3amon lends his dubious support to the idea’ (20). NB tho’ I have 3, Andrew has yogh. Vaði useful survey of analogues 21–29, otherwise nothing exciting. Viðga 30–36. ‘Yet the popularity of this figure, who might be the Vidigoia that Jordanes calls the “bravest of the Goths, [who] perished by the guile of the Sarmatians” (§178) and lists (§43) among those “whose fame among them [the Goths] is great; such heroes as admiring antiquity scarce proclaims its own to be”, has subsequently waned to such an extent that there is no standard English form of his name for the use of present-day scholars—a melancholy reflection’ (30). 32–33 re modern Scand ballads with interesting analogues to Völundr stuff. Nothing very certain, but some nice correspondences. 42–50 Valtari.

**Hilda Davidson, ‘Fostering by Giants in Old Norse Sagas’, Medium Ævum, 10 (1941). Bárðar saga in it apparently.

*Davidson, H. E., ‘Shape-Changing in Old Norse Sagas’, in Animals in Folklore, ed. by J. P. Porter and W. Russell (London, 1978), 126–42.

*Davidson, T., ‘Elf-Shot Cattle’, Antiquity 30 (1956)

Davidson, Thomas, ‘Notions Concerning the Wieland Saga’, Folklore, 69 (1958), 193-95. Summary of C. Ballhausen, same title, Powder Metallurgy Bulletin 7 1956 69-73. Demythologising Velent’s sword-manufacturing in Þiðreks saga. A bit interesting.

Davies, Anthony, ‘Witches in Anglo-Saxon England’, in Scragg 1989 [which?!XXXX], pp. 41-56. Discusses Hereward witch, hills, Wilfrid, Norse analogues p. 43 (omits Hrólfs saga). Sceptical of magicl importance of all that—just handy if yer gonna curse someone. Considers Hereward witch fabrication. Malmesbury, Gesta Regum, re a witch. Kind of cool but again no doubt a load of bollox (43-5). ‘William of Malmesbury was a “notable historian … learned and original, and … a good writer”. But his analytic intelligence which is evident when he deals with the early Anglo-Saxon period vanishes when he comes to the immediate past. It is then he serves up fables like that of the witch of Berkeley. A recent commentator has suggested that this uncritcal attitude to his own time suggests an “ambivalent attitude to the past” and a “degree of inner conflict” in William’s view of historical reality [R. Thompson, William of Malmesbury (Woodbridge, 1987), p. 24]. Events long past he could deal with free of the constraints imposed by his monastic background, the near present he could not. Hence the increased presence of trivial anecdotes and miracles as he neared his own age’ (45). Robertson, pp. 68-9 charter discussed pp. 49-51. NB copyist writes Ælfsige and Ælsie.

*Davies, Anthony, ‘Sexual Behaviour in Later Anglo-Saxon England’, in The Noble Craft, ed. by Erik Kooper, Costerus 80 (Atlanta, 1991), pp. 83–106.

Davies, James, Medieval Market Morality: Life, Law and Ethics in the English Marketplace, 1200--1500 (Cambridge: Cambridge University Press, 2012). http://books.google.co.uk/books?id=DlaM3SrlrsUC&. Clearly useful re Piers Plowman.

*Davies, Janet, The Welsh Language (Cardiff: University of Wales Press, 1993).

Davies, Janet, `Welsh', in Languages in Britain and Ireland, ed. by Glanville Price (Oxford: Blackwell, 2000), pp. 78--108.

Davies, Jeremy, The Birth of the Anthropocene (Oakland, CA: University of California Press, 2016).

Davies, Owen, ‘Healing Charms in Use in England and Wales 1700-1950’, Folklore, 107 (1996), 19–32.

Davies, Owen, ‘Hag-Riding in Nineteenth-Century West-Country England and Modern Newfoundland: An Examination of an Experience-Centred Witchcraft Tradition’, Folk Life, 35 (1997), 36-53. Basically arguing for the applicability of Ness 1978 and Hufford 1982 to C19 English data, which seems pretty convincing. ‘Up to the early twentieth century, in parts of western and southern England, the dialect terms “hag-riding” and “hagging” were populary used to describe a terrifying nocturnal assault by a witch. In Somerset and Dorset between 1852 and 1875, at least six court cases resulted from assaults upon suspected witches accused of hag-riding’ (36). ‘…during the nineteenth century, it was only in parts of western and southern England that the term was commonly and directly applied to witches and their nocturnal assaults’ (36). Lexically a Somerset, Dorset, Wiltshire, West Sussex thing, but he finds most going on in Somerset and Dorset (37). NB that this is pretty much Wessex, and it is possible that the prevalence of this sort of thing in the W-S medical texts is partly local (tho’ of course NB the geog. distrib. of mara etc. is nothing if not wide!); different emphases in Socttish stuff, perhaps. ‘In the context of the hag-riding experience, the term “hag” was also applied to fairies who, like witches, were accused of riding horses at night, leaving them exhausted, sweating, and with tangled manes in the morning. In Somerset, for example, horses were said to be “hag-rided” as well as “pixy-rided” by the fairies, and amongst the people living in the Axminster area, near the Devon and Dorset border, the “Hag” was known as “a kind of demoniacal fairy, supposed to possess supernatural power over horses and other animals”.’ (37). Similar term in Newfoundland, many migration- and trading-links between the areas (37-38). 40-41 covers C19 West Country data. 41-42 notes that C19 folks us. see the witch who attacks them, but puts this down to cultural context. ‘In this context it is worth noting that while fairies were often accused of hag-riding horses, I have not come across any accounts where a person has claimed to have been hag-ridden by a fairy. This could be directly linked to the witchcraft etiology of hag-riding attacks, in that the hag-ridden victim usually has someone, i other words a local witch, very much in mind. During a hag-riding attack the victim’s mind was more likely to preject a clear physical image of a known person, rather than the hazy, unformed popular image of a fairy’ (42). ‘As both Ness and Hufford have discussed, the hag-riding experience, as with various syndromes recorded in non-Western cultures, have often been side-lines as culture-bound. However, it bears remarkabale similarities to the well recorded, medically recognized, condition known as “sleep paralysis”, which is associated with the disturbance of REM sleep episodes. Ness has summarized the symptoms of sleep paralysis as follows: an inability to perform voluntary movements on awakening (usually shortly after falling asleep), often accompanied by vivid hypnagogic hallucinations lasting several minutes which end either spontaneously, or as a result of the sufferer being touched or spoken to. After the experience the sufferer feels anxious, exhausted and sweaty’ (42). 42-45 re demographic distribution ofhag-riding. Seems to be basically summary of Hufford. ‘This study should also caution historians from dismissing the perceived reality of witchcraft assaults’ (51). NB that while this looks good re, say, Jón Arnason’s account, it’s not much like the W-S medical texts which seem concerned with fever.

Davies, Owen, Cunning Folk: Popular Magic in English History (London, 2003). ‘There has been considerable discussion in recent decades concerning the survival of shamanism in the magical traditions of Europe, particularly in the Balkans and north-east Europe. Based on the evidence from early modern witchcraft ttrials and more recent ethnographic research, it has been mooted that the practices and beliefs of some European cunning-folk, particularly in the south and east, displayed shamanic qualities. This ties in with the wider notion that cunning-folk represented an archaic survival of pan-European, pre-Christian religion. Referring to witchcraft and magic in early modern France, for instance, one historian has stated that, [sic re comma] ‘cunnning-folk are perhaps the most complete embodimentof the conglomeration of Roman Catholic doctrine, magical practices, animism, paganism, and common sense that were all to be found in the villagers’ mental world’. Can we really talk of paganism and anaimismwith regard to cunning-folk? More recently, a fine translation of a fascinating German study of a sixteenth-century Alpine healer, Chonrad Stoecklin, waspublished under the altered title of the Shaman of Oberstdorf. Shamanism in early modern Germany? England is even further away geographically and culturally from the main focus of this debate, but some engagement with it is isntructive’ (177). But doesn’t buy it. Even the stuff involving trances etc., without journeys in spirit world, is just ‘a generic form of faith healing apparent even today in the world of Christian evangelism’ (180). ‘While there was presumably a commercial motive in labelling Chonrad Stoecklin a ‘shaman’, there was also a credible interpretive [sic] reason in that he claimed that his magical abilities derived from his periodic travels with the Nachtschar or ‘phantoms of the night’. These journeys would begin with the appearance of an angel guide, at which point he would, in his own words, be ‘overcome by lethargy, an [sic] unconsciousness’. [citing trans. p. 23] One might call this state trance-like, but considering these visits mostly occurred at night, as with the benandanti, one might also describe it as sleep’ (182). ‘Examining the arying emphasis magical practitioners placed on fairy relations and innate spirit mediation at a regional level leads us back to those two major cultural influences—religion and literacy’ (183), so post-reformation healer’s can’t rely on fairy lore for appeal, but literacy; those that do as in Sicily fairy types are poor women. Biggest FX in protestant countries. This doesn’t nec. affect fairy belief, only its relevance to healers’ power, as in C19 Wales (182–84). Finally lays into the shamanic bit 185, so total dissing is 177–85. Vs paganism 185–86: ‘As lay magical healers, cunning folk certainly filled a pre-Christian role in society, just as the priest occupied a pre-Christian role as official mediator between the living and the spirit world, between the mortal and the immortal. But few historical insights are to be gained from seeking an archaic or shamaic lineage for cunning-folk. Such people were products of the religious cultures of their time and place, and they operated within the social boundaries and belief systems of their present, not their distant past. In pagan Europe there were people like [186] cunning-folk, just as there were blacksmiths, weavers and potters, but to emphasise their pagan roots is about as meaningful ormeaningless as pointing out the pagan origins of early modern potting’ (185–86).

Davies, Wendy, `Land and Power in Early Medieval Wales', Past & Present, 81 (November 1978), 3‒23.

Davies, Wendy, `Unciae: Land-Measurement in the Liber Landavensis', Agricultural History Review, 21 (1973), 111‒121.

Davies, Wendy, An Early Welsh Microcosm: Studies in the Llandaff Charters, Royal Historical Society, Studies in History Series, 9 (London: Royal Historical Society, 1978)

Davies, Wendy, The Llandaff Charters (Aberystwyth: The National Library of Wales, 1979)

*Davies, Wendy, 'The Place of Healing in Early Irish Society', in Sages, saints and storytellers: Celtic studies in honour of Professor James Carney (1989) pp. 43-55. Cusack 2007 says that 'Wendy Davies has studied the healing miracles, noting that the percentage overall is small and suggesting that "Irish clerical writers did not initially see healing as an appropriate manifestation of saintly power" ' citing this work. Interesting claim--would perhaps imply low cultural salience of healing in religion at this time? Useful re morality and health, markku, jari stuff?

Davies, Wendy, ‘The Celtic Kingdoms’, in The New Cambridge Medieval History: Volume I, c. 500‒c. 700, ed. by Paul Fouracre (Cambridge: Cambridge University Press, 2005), pp. 232‒62. Emphs ease of communication in Ireland (so much water) vs difficulty in Wales and Scotland (and because of the lack of water though not because of terrain, Brittany). FX on homogeneity of language varieites? (233‒34). Sees C6 and C7 plagues as really important—that of the 660s having major social consequences in Ireland (234). Again, useful for explaining language-shifts? Lack of commercial exchange; ‘Not surprisingly, then, these are areas of little or no urbanisation; overwhelmingly rural, in most parts there were no towns at all; Roman Caerwent almost certainly supported a monastery by the late sixth century but no urban life; Roman Exeter and Roman Carlisle probably had much reduced quasi-urban communities; Roman Carmarthen may have had nothing [235] left but dilapidated buildings’ (234‒35, no refs :-( ). Though Ireland lacks towns, it was perhaps economically on the up c. 700 unlike Wales and Cornwall it seems (235). Not much sign of immigration to Ireland, but plenty of emigration it seems. ‘No one believes nowadays that all the British (the indigenous population of Britain) were pushed westwards by the Angle and Saxon settlers, for it is perfectly clear from seventh-century and even some later texts that a British language was still being spoken in parts of midland and eastern England long after he English settlement’ (235—what ev?). Some discussion of British migration to France/Brittany, emphing the lack of ev (235‒36). Cites Koch 1997 xlii‒xliv ‘for somethoughtful comments on the process of linguistic change in the early Middle Ages’ (237 n. 14), but now I check these I see that they’re not very interesting at all—just seems to think that Norman and Roman conquests were military and brief, contrasting them with more sustained A_S enterprise. Hmm... Ireland and expansion of the Uí Néill 240‒46. Re northern Britain isn’t as sceptical as I would be (though hard to tell because of lack of citations), and seems to take Koch very seriously (must read that...): 246‒ used HB ch. 63 to date the fall of a British king in southern Yorkshire to ‘about 617’. Puts fall of Edinburgh to the English at 638, no ref.

Davis, Graeme, Comparative Syntax of Old English and Old Icelandic: Linguistic, Literary and Historical Implications (Lang 2006) http://books.google.co.uk/books?hl=en&lr=&id=TSSVGiHRBQcC&oi. Interesting if questionable list of medieval statements that Gmc languages are one tongue (with ref); interesting idea that the Vercelli Book is in Vercelli because Lombards are reading it; mis-spellings of Old Icelandic, dearth of references. Clearly worth reading properly sometime.

Declercq, Georges, `Comment on "How Science Survived: Medieval Manuscripts' `Demography' and Classic Texts' Extinction" ', Science, 310 (December 2005), 1618, DOI: 10.1126/science.1117462

Decter, Jonathan P., Iberian Jewish Literature: Between al-Andalus and Christian Europe (Bloomington: Indiana University Press, 2007)

Deegan, Marilyn, ‘A Critical Edition of MS. B.L. Royal 12. D. XVII: Bald’s Leechbook, 2 vols (unpubl. Ph.D. dissertation, Manchester Univ., 1988), forthcoming for EETS. NB need Deegan’s permission to repeat information from this. vii description of MS. viii-x detailed contents. x-xi re script date provencance, xi-xii re lang (studied in 1908 it turns out). xii-xiv re hist of MS (nowt really for AS). xviii-xxxiii re latin sources. dead good survey but I didn’t get the vibe of much new exciting stuff etc. xxxiii-xxxvi(a) (sic!) re OE sources. Meany 1984 major here and Deegan’s contribution is mainly to summarise, and print next to OE text. Commentary in vol. 2, relevant texts printed. Glossary not much use. Most of the elf stuff after the Bald bit anyway. Nowt new re sources etc. that I could see. Claims that ‘Part of the reappraisal offered here places Bald’s Leechbook for the first time in the tradition of scientific medicine which extends to the present day. I have attempted to diagnose the diseases dealt with in the text by consulting the appropriate medical works in use by modern diagnosticians. This has revealed a facility for clinical description on the part of the writer of Bald’s Leechbook hitherto unacknowledged by medical historians’ (abstract). Hmm, didn’t see any ev of that myself but maybe I didn’t read the commentary enough.

Deeks, Mark David, 'National Identity in Northern and Eastern European Heavy Metal' (unpublished Ph.D. thesis, University of Leeds, 2016).

DeGregario, Scott, ‘Theorizing Irony in Beowulf: The Case of Hrothgar’, Exemplaria, 11 (1999), 309–43. ‘Scholars interested in Hrothgar have tended to focus on the epithets in isolation from other modes of characterization, insisting that the honorific phrases so liberally applied to him throughout the poem should everywhere be taken at face-value’ (314); ‘The central observation which needs to be made now is that critics such as Irving and Hill appear to understand irony in terms of the antiphrastic model, by which irony is an exclusive, binary trope that legitimizes and secdoures a single, negative meaning. The stated, literal meaning—here, that Hrothgar is a good king—is erased by and replaced with an ironic, diametrically opposite meaning, namely that Hrothgar is a bad king. The scholarly conversation around Hrothgar has, interestingly, long been fixated on the question of whether the poem presents him in a positive or a negative light [many refs], revealing the same tendency to binaristic, either/or thinking which has characterized critical assumptions about irony’ (315). Re positive epithets for Hrothgar: ‘Scholars often point out that such epithets are notable for their appropriateness to narrative context, as if they were a veritable ground-zero of standard, unambiguous heroic phraseology. But in some cases, it is equally clear, the obverse is true. At certain moments he epithets seem incongruously applied to Hrothgar, submerged as they are within narrative contexts or flanked as they are by compet[317]ing voices with which the panegyric voice of the epithets is clearly at variance’ (316-17). Hrothgar as protector in name and not in deed when Grendel comes, 317-24; ‘The point, to be sure, is not just that Hrothgar appears powerless here, but that he appears powerles amidst a dense collocation of honorifics stressing his might and fame. The combination cannot but strike us as incongruous’ (320). Not to say that Hrothgar is a coward—‘If there is irony in the way these voices play off each other, it is best described not as deterining a fixed meaning, but as precipitating a friction between meanings whose coexistance is shot through with semantic openness’ (320). Likewise vixtory-famed stuff 324-27; wisdom 327-33 Notes Hroth’s tendency to hopelessness, 932-9 (‘Hrothgar admits here, for instance, that before Beowulf’s arrival his attitude was one of pure resignation, which envisaged no bot for alvaging the husa selest. He had, in short, tacitly accepted ddefeat, abandoned through his own hopelessness the very role which he, as hyrde, was obliged to fulfil. However much the epithets may ideally configure him as the guardian of his people, the Hrothgar the narrative depicts departs from such an ideal’ (324)); 1322ff. (with Bwf’s rebuke 1384-91) (327-8). ‘Despite Beowulf’s addressing the king as snotor guma, “wise man”, Hrothgar appears for the moment to have become so overwhelmed by grief that his great wisdom has been neutralized. As George Clark has pointed out, while Hrothgar’s grief is of course readily understandable in human terms, the extent of his surrender to it violated the standard of heroic behaviour’ (328 citing Clark, Beowulf, 105-6). Also H’s hanging out with Hrothwulf and Unferth (328-30). Freawaru bit 330-33. ‘To be sure, there is nothing inherently foolish in Hrothgar’s attempt to bring about peace through the alliance. On the contrary, his intentions are fully noble, meant to further the welfare of his people. But the idealizing voice of the epithets thus tells only half the story’ (333). 334- re historiog of mechanical readings of epithets and vs the idea that oral literature, or lierary literature, can’t (afford to) be ironic. ‘A dialogic concept of irony provides a way of talking about plural meaning, a way of seeing the gap in the poem between panegyric language and narrative action—a gap which develops on the poem’s onw terms—as open-ended and complex, as meaning not one thing, but many simultaneously. As others have convincingly shown, open-endedness indeed characterizes all of [343] Beowulf; the restriction of my scope largely to the panegyric voice of the Hrothgar epithets is in no way intended to counter this claim, but only to theorize one particularly cogent localization of this open-endedness where none was though to exist before’ (342-43).

Delgado, José Martínez, 'Dunash ben Labraṭ ha-Levi', in ''Encyclopedia of Jews in the Islamic World'', ed. by Norman A. Stillman and others (Leiden: Brill, 2010), s.v.

Demarin, John Peter, A treatise upon the trade from Great-Britain to Africa: humbly recommended to the attention of government ([n.p.]: Baldwin, 1772). http://books.google.co.uk/books?id=i8ANAAAAQAAJ. Basically a pro-slavery tract. Stuff re Anglo-Saxons and Normans seems to be based on a letter (quoted in an appendix) by, if I remember rightly, someone called Mercator. 'Jesus Christ, the saviour of mankind and founder of our religion, left the moral laws and civil rights of mankind on their old foundations: his kingdom was not of this world, nor did her interfere with national laws: he did not repeal that of slaves, nor assert an universal freedom, exceptfrom sin: with him bond or free were accepted, if they behaved rightously. In the year of Christ 692, the laws of slaves were settled on the foundation of the holy scriptures by Ina, king of the West Saxons, from which people's rights we now claim, and enjoy several privileges, as Gavelkind in Kent, &c. confirmed by William the Conqueror. Mahomet, the false prophet, and establisher of as false a religion, was the first who enfranchised slaves with a political view of drawing them over to his party. From the earliest accounts of our own country, there were slaves here; from the time of the Druids, who, according to the customs of the ancient Gauls, sometimes sacrificed them to their God Woden, to the landing of the Romans, who are said to have worn out the [See Cambden's Britannia, and Brown's posthumous works.] hands and bodies of the Britons, with clearing the woods and ambanking the marshes: then again under the [10] Saxon feudal tenures, which were of the severest kind, to the time of William the Conqueror, who introduced the Normal feudal system, which was of a milder nature...'

*Dendle, Peter, ‘The Demonological Landscape of the “Solomon and Saturn” Cycle’, English Studies, 80 (1999), 281–92.

Dendle, Peter, Satan Unbound: The Devil in Old English Narrative Literature (Toronto: University of Toronto Press, 2001). ‘Any conceptualization of “the demonic”, of course, continually overlaps with other representations of evil (such as the demonization of non-Christian cultures, and of non-human or partly human monsters such as whales or Grendel)’ (4).

*Dendle, Peter "Lupines, Manganese, and Devil-Sickness: An Anglo-Saxon Medical Response to Epilepsy"Bulletin of the History of Medicine - Volume 75, Number 1, Spring hummer,2001, pp. 91-101 The Johns Hopkins University Press

Abstract

The most frequently prescribed herb for "devil-sickness" in the vernacular medical books from Anglo-Saxon England, the lupine, is exceptionally high in manganese. Since manganese depletion has been linked with recurring seizures in both clinical and experimental studies, it is possible that lupine administration responded to the particular pathophysiology of epilepsy. Lupine is not prescribed for seizures in classical Mediterranean medical sources, implying that the Northern European peoples (if not the Anglo-Saxons themselves) discovered whatever anticonvulsive properties the herb may exhibit.

ONLINE but I couldn’t access it the day I found it.

Dendle, Peter, ‘Textual Transmission of the Old English “Loss of Cattle” Charm’, JEGP, 105.4 (2006), 514–39. Cool article, though I’m not sure what it really adds up to, comparing the various MSS of this text.. Probably useful on some details like textual/oral variants.

*Ders (?),

de Vriend, Hubert Jan (ed.), The Old English Herbarium and Medicina de Quadrupedibus, The Early English Text Society, 286 (London: Oxford University Press, 1984). Doesn’t offer any date for Lacnunga hand, but the Herbarium stuff thought to be tenth or eleventh century with little firther clue, except that language ‘is typical of the period of Ælfric. A date earlier than c.975 is therefore highly improbable’ (ssvi). Medicina de quadrupedis X §17 (p. 266) ‘Dweorg onweg to donne, hwites hundes þost…’ etc. Latin text: ‘Ad verrucas tollendas stercus canis albi tunsum cum farina, turtulam factam ante hora accessionis dato aegro, manducet et sanatur; si autem nocte ad eum accedunt, simili ratione dato ante accessionem, vehemens fit accessio, deinde minuitur et recedet’ (267). Dweorg as verruca correlates very nicely with wenne wenne wenchichene etc. Can’t find correlates to Cameron’s refs p. 152 tho’. And 337, note the X§17 is ‘In the Latin version of this cure, which is only found in L, the title is clealy that of a different recipe. The OE version ws either taken from an exemplar which has the correct title, or it was provided with the correct title by the translator’ (337). Great. Re lang. of Harley 585 (H) lxviii–lxxiv (sounds and spellings lxviii–lxx; accidence lxx–lxxii). Alas, covers not weak gen pl and a bit vague otherwise. Wið færstice seems not impossibly modernised.

***[RQD]de Vries, Jan, ‘Van Alven en Elven’, Nederlandsche Tijdschrift voor Volkskunde 36 (1931), pp. 3-30. Re this: ‘Some scholars have assumed that, because of the shared features, there is identity between the family of elves and the souls of the departed, among them Jan de Vries who supports his view by pointing to the alf who is still present in a similar aspect in Dutch folk belief’ (Motz: 100) [not in glas comp. cat.]

De Vries, Jan, ‘Über Sigvats Álfablótstrophen’, Acta Philologica Scandinavica 7 (1932–3), 169–180. [mod lang per AC0800 but Gla goes not this early gah]

De Vries, Jan, Altgermanische Religionsgeschichte, Grundriss der germanischen Philologie, 12, 2nd edn, 2 vols (Berlin: de Gruyter, 1956–57). Glasgow has this 1st ed; refs seem not to tie up from altnord dict. Check 2nd ed. 1.296-8 re alpenschuss etc. I 319–33 app. re seeresses etc.

2nd ed: Re place-names ‘Er läßt sich schon unmittelbar mit dem skandinavischen Frøisaaker oder Frøsaker vergleichen; der Gott der Fruktbarkeit wurde auf einem ihm geweihten Acker vererht’ (II. 168, §450).

De Vries, Jan, Altnordisches etymologisches Wörterbuch, 2nd rev. edn (Leiden: Brill, 1962). s.v. seið: ‘f.n. “zauber”. – vgl. ae. ælfsiden f. “elfenzauber, fieber [fever]” (Falk ANF 41, 1925, 136). – vgl. seizla und síða 2. Man stellt [places] auch dazu wgerm. Saitchamiae, BN. von matronae, das als “die zauberhemmenden” gedeutet wird. Die seið wäre also eine allgemein-germanische zauber-praktik, wenn auch offenbar [obvious] ein schadenzauber damit gemeint ist (die deutung von saitchamiae ist aber nur eine unsichere vermutung). W. Wüst, Ural-altaisches Jahrbuch 26, 1955, 135–138, führt zum vergleich finn. soida “klingen, lauten”, soittaa “auf einem instrument spielen, läuten”, wog. sui, soi, sī “stimme, klang; ruhm”, ostj. sei[syllabic marker under I] laut, stimme’, ung. zaj ‘geräusch, lärm’ an und vermutet ‘erb- oder lehnverwandtschaft’; in diesem fall wäre das wort aus dem finn.-ugr. in das ig. gewandert. Denn hierzu gehören weiter [wider] lit. saitas ‘zuberei’, saitu, saisti ‘zeichen deuten [interpret a sign]’, kymr. hud [468] (<*soito) ‘magie’ (s. Osthoff BB 21,1899, 158), degegen nicht ai. sāman, gr. ο̉ίμη ‘gesang’. – Etymologie: 1. zu seiðr 3 [‘band, gürtel’], also eig. ‘band, fessel’ (s. Bezzenberger BB 27, 1902, 150; Strömbäck, Sejd 1935, 120); auch sonstt berühen sich die begriffe ‘band, knoten’ und ‘zauberei’, vgl. lat. fascinum ‘böser zauberei’ zu fascia ‘band’, ai. yukti ‘binden’ und ‘magisches mittel’ (s. Eliade, Rev. Hist. d. Rel. 134, 1948, 26), und besonders Odins herfjọturr oder Varuņas[underring] stricke. – 2. Wood MLN 18, 1903, 14 zu ahd sitōn ‘auführen’ [?anführen: lead] (vgl. síða), unter hinweis auf ai. sīdhyati ‘hat erfolg’, siddha- ‘volkommen, wunderkräftig’ und siddham ‘zauberkraft’. – 3. J. Trier, Lehm 1951, 41 verbindet das wort zwar auch mit seiðr 3, abert erklärt die. bed. ‘zauber’ nicht aus ‘fessel, strick’, sondern ays ‘magischer kreis’ (also ein ‘zaunwort’), vgl. dazu noch siðr. – Diese erklärung durch die identitat von seið und seiðr 3 wird hinfällig, falls man von einem finn. ugr. worte ausgehen müsste; deshalb wohl eher an eine uralte sprachgemeinschaft zu denken’. Seiðr 1 ‘m., vgl. seið’. Doesn’t have síði. S.v. síða 2. ‘st. V. ‘zauberei üben’, vgl. run. dä siþi (3 PSg. Präs Konj., Skærn 2, c. 1000, Krause Nr. 81; vgl. aber Jacobsen-Moltke Sp. 712). – vgl. seiðr 1.

*De Vries, Jan, ‘Wodan und die Wilde Jagd’, Nachbarn: Jahrbuch für vergleichende Volkskunde (1963), pp. 31-59.

De Vries, Jan, Nederlands Etymologisch Woordenboek (Leiden, 1971). sv. elf ‘De etymologie is niet geheel zeker. Het meest aannemelijk is een afleiding uit de idg. wt. *albh ‘glanzen, wit zijn’ (*Wadstein, Fschr Bugge 1892, 152 vlgg) en dan komt men tot een betekenis “witte nevelgestalte”, vgl. de geografische names Albion en Alpes en verder ohd. alba “insectenlarve” naast nnoorrw. alma ‘engerlingen’. Maar de reeds door A. Kuhn, KZ 4, 1855, 110 voorgestelde verninding ,et oi. rbhu [dot under r] ‘kunstvaardig, kunstenaar, naam van drie mythologische wezens” wordt tegenwoordig toch weer verdedigd’. Check pok too.

DeGregario, Scott, ‘Theorizing Irony in Beowulf: The Case of Hrothgar’, Exemplaria, 11 (1999), 309–43.

**Derolez, René, Les Dieux et la Religion des Germains, trans. by F. Cunen (Paris, 1962). ‘Derolez suggests a Celtic source for elves, 1962, p. 226, but without presenting any clear evidence’ (Griffiths 1996, 47, n. 6)

*Derolez, René, ‘La Divination chez les germains’, in La Divination, ed by Andre Caquot and Marcel Leibovici (Paris, 1968), pp. 257–302.

Derolez, René, ‘Good and Bad Old English’, in The History and the Dialects of English: Festschrift for Eduard Kolb, ed. by Andreas Fischer, Anglistische Forschungen, 203 (Heidelberg, 1989), pp. 91–102.

Derolez, R., ‘Anglo-Saxon Glossography: A Brief Introduction’, in Anglo-Saxon Glossography: Papers Read at the International Conference Held in the Koninklijke Academie voor Wetenschappen Letteren en Schone Kunsten van België, Brussels, 8 and 9 Sepetember 1986, ed. by R. Derolez (Brussels: Koninklijke Academie voor Wetenschappen, Letteren en Schone Kunsten, 1992), pp. 9-42. Mainly an ‘oh god, what a lot of problems’ article. ‘The glossae collectae clearly represent an intermediate stage between scattered interlinear glosses and alphabetical glossaries. They were useful in the first place in conjunction with the text which they were originally meant to elucidate as interlinear glosses, a typical example being the third Cleopatra glossary. They could obviously be used for the interlinear glossing of fresh copies of the same text, but they also provided handy material for compilers of alphabetical glossaries. Thus a large proportion of the Aldhelm [24] glossae collectae in the third Cleopatra glossary are also found scattered over the first, alphabetical glossary’ (23-24). 26 top e.g.s of glosses deriving directly (orally) from Hadrian. Nbs that Aldhelm much glosses in vernacular, unlike Bede or Prudentius, e.g. (29). Aldhelm hard, she reckons.

Derolez, René, ‘Language Problems in Anglo-Saxon England: barbara loquella and barbarismus’, in Words, Texts and Manuscripts: Studies in Anglo-Saxon Culture Presented to Helmut Gneuss on the Occasion of his Sixty-Fifth Birthday, ed. by Michael Korhammer (Cambridge, 1992), pp. 285–92.

*Devlin, Judith, The Superstitious Mind: French Peasants and the Supernatural in the Nineteenth Century (London, 1987) [SW5 198.c.98.131; Anthrop K100.F8 DEEV] 1-42 on how little elite theology influenced popular thought in C19.

*Dexter, Miriam R., ‘Indo-European Reflections on Virginity and Autonomy’, Mankind Quarterly, 26 (1985), 57–74.

Dhū al-Rumma: https://books.google.co.uk/books?id=eT6RDQAAQBAJ (1998, ذو الرمة, ديوان ذي الرمة (دار الارقم بن ابي الارقم - بيروت / لبنان‎.

Asterisk note to Riddle-poem: وتسقي هذه القصؤدة, كما جاء في خزانة الأدب (52/4), أحجية العرب, لما ورد فيها من الألفاظ التي تباينت دلالاتها فاعتبرت من باب الأحجيات والألغاز Part of note to line 1: ١ مشرف وحزوى: موضعان - اللوى

Díaz Ariño, Borja, Epigrafía latina republicana de Hispania (ELRH), Col·lecció Instrumenta, 26 (Barcelona: Publicacions i edicions de la Universitat de Barcelona, 2008). 'C48. --- Placa de caliza gris con una pequeña fractura en su extremo inferior izquierdo y un rebaje circular en su ángulo inferior derecho, realizado para ser reutilizada como quicio de una puerta. Recuperada junto a C47 en 1924/25 al realizar las obras de alcantarillado de Cartagena. Se conserva en el Museo Arqueológico Municipal de Cartagena. [...] La pieza seguramente formaba parte del mismo mausoleo familiar que la anterior (C47), con la que además comparte similitudes tipológicas. Las dos últimas lineas del epitafo, grabadas a un tamaño ligeramente inferior que las precedentes, corresponden a una pequeña composición poética de ritmo dactilico que puede considerarse como un pentámetro imperfecto. Su contenido responde al tópico de la inadecuación del monumento a los méritos del difunto, habitual en los carmina sepulcrales. El cognomen Calena es un unicum de dificil adscripción, tampoco está atestiguado el uso como cognomen de la forma Galena. Podría estar relacionado con la ciudad campana de Cales. // Las características del epitafo, sumadas a la presencia del arcaísmo heic y la aféresis sitast permiten fechar este epígrafe hacia finales de época republicana.' (p. 135)

Dibben N (2009) Nature and Nation: National Identity and Environmentalism in Icelandic Popular Music Video and Music Documentary. Ethnomusicology Forum, 1(18), 131-151.

Dibben, Nicola: Biophilia live / [concept, production and creative lead by Björk ; essays by Nikki Dibben ; edited by James Merry]. [S.l.] : Wellhart Ltd., 2011.Nánar HÍ Stakkahlíð Bókasafn link 30 dagar Í hillu Almenn rit 782.4 Bjö

Dibben, Nicola, Björk (Sheffield: Equinox, 2009). 2 emphasises that most commentary on Björk interprets work through her biography or nationality rather than being musicological. 6--7 mentions song on first album 'Arabadrengurinn'. Hmm, look out for this. 9--10 useful sketch of how Icelandic punk differed from English around 1980. 25-- good discussion of how nationalism creates 'the idea of a "natural" relationship between the land of the nation-state and the people that inhabit it' (26), taking in poetry and painting. 27 takes in the rural vs urban conflict. 'There are specific historical reasons why technological advancement is an important aspect of contemporary Icelandic identity. During Danish rule a trading monopoly prevented Iceland from developing its own fishing economy, and a farming elite developed on Iceland which served Denmark's economic purposes. When this system outlived its usefulness, farming became reconstructed by Icelanders as "backward" and fihsing became Iceland's primary economic focus, even though this backwardness was a product of Iceland's [28] previous position as a tributary to Denmark rather than an objective truth (Durrenberger 1996). Thus, although the image of the nation as land remains an important facet of Icelandic nationalism, it carries with it retrograde connotations at odds with the modernizing agenda of the industrialized nation Iceland has become. There is therefore a tension within contemporary Icelandic identity between technology, modernity and the urban on the one hand, and nature, tradition and the rural on the other' (27--28). 'Racially essentialist criteria for Icelandic identity in the twenty-first century are facilitated by the establishment in 1996 of an Icelandic medical database by the deCode genomics company, the discourse surrounding which encourages Icelanders to think of themselves as a unique genetic community' (28). 'Icelanders' articulation of pride in their national identity, and perception of Iceland by foreign media and audiences as an exotic periphery to Europe and North America, are shaped by one another. Looked at in these terms, Björk's sometimes whimsical and hyperbolic self-presentation in interviews can be understood as an articulation of nationalist sentiment to an audience largely ignorant of Iceland' (30). Björk as elf in foreign media coverage: 31--32. 'Perhaps, then, Björk's Icelandic origin is significant only to the extent that it supplies a lexicon of headline-friendly metaphors and a frameowkr within which experience of her music is enriched by associations with ideas of the North. It tells us about imaginations of the North and of Iceland. Yet ... nationalist sentiment is an explicit part of Björk's consciousness and has shaped her output' (33). 34--35 keenness on traditional mythology etc as being part of punk; early collaborations with people connected to the Ásatrúarfélag; interesting. Re claims of Viking musicological influences on Björk: 'the phrasing and metrical structures of Björk's music have more in common with contemporary rock and pop than with skaldic or eddaic poetry', with the closest thing to an exception being her performances of the folk-song Vísur Vatnsenda-Rósu (35). Tvísöngur and Lydian mode as the main distinctive features of the Icelandic musical tradition (36); these do put in an appearance in Björk's music (36--37). Use of organ, cfing Apparat Organ Quarter (37). 'In interviews about Medúlla Björk used the notion of paganism to articulate a utopian idea of a world in which humans are not divided by religion or nationality. The fact that paganism is used as the symbol of a world prior to the existence of nation-states paradoxically reveals the influence of nationalist enculturation: in the context of Icelandic nationalism, paganism is part of the idealized settlement and Commonwealth period prior to the advent of Christian belief and foreign rule' (40): a useful and insightful point. Björk as learning to recognise her Icelandicness through living in London and situating herself within a multinational/cultural context (41--42). 'Björk's questioning of her identity within a British, multicultural context reflects a more widespread issue raised by cosmopolitanism: namely, tensions between globalization ... an the idea of national identity ... Björk responded to this situation by attempting to create an Icelandic musical identity she could be proud of---a response which indicates the extent to which she was influenced by nationalism during her upbringing in Iceland' (42). Close reading of Jóga video (41--49) as pre-eminent example of nationalism in songs/videos, with Björk as Icelandic landscape etc. 43-49. Mentions 'declare indpendence' too. 50 quotes a Hallgrímur Helgason interview on how Björk gave his generation a sense of self-importance and grooviness. On the other hand, other people find her exoticisation of Iceland annoying (51). 56--58 moderately useful overview of 'Icelandic nature in contemporary Icelandic consciousness'; 57--58 touch on dam-building. Prominence of the sea and ships in Björk's music/discourse around it: 63--66. 'A second symbolism of the sea in Björk's artistic output is its signification of Icelandic belonging and freedom, through its association with boats and travel. The idea that the sea represents both belonging and freedom may seem contradictory, but within imaginings of Icelandic history the sea is simultaneously the boundary that defines the Icelandic nation and keeps it distinct from other nations; it represents the Viking ancestry of Icelanders [65] through Nordic Viking migration, and is the means through which Icelandic people overcame their island isolationism [sic!] by travelling to Europe and North America. Ships may well have taken on extra importance with the recording and release of Debut, when Björk had left Iceland to pursue her solo career in England' (64--65). 'These examples illustrate two main points. First, the kinds of animals and landscapes that appear in Björk's artistic output are associated with arctic environments of the North, and in the case of references to the physical world, manifest an Icelandic rural landscape ideology. Second, the natural world is personified by Björk through the visual material which accompanies her music' (68); which also helps to position Björk as having 'artistry unsullied by commerce' (69). 'Björk's representation of nature is particularly significant in two ways. First, many of the representations of nature in Björk's output feature Iceland's "wild" landscape, which the tourist version of Iceland promotes as providing a powerful experience of wilderness and natural beauty. By emphasizing the beauty of Iceland's highland "heartland", Björk maintained the dark protectionist [as opposed to 'green' pro-reforestation protectionist] version of Icelandic nature at a time when it was contested. Furthermore, through her participation in events aimed at influencing environmental politics in Iceland, she contributed to a discourse emphasizing Iceland's international duty to protect its land. This discourse is particularly powerful because it enabled Iceland's environmental difficulties (its barren landscape) and late modernization to be re-imagined as strengths that could make an important contribution to Europe and the world, thereby enhancing Icelandic pride. However, by equating the highland wilderness with Icelandic national identity Björk potentially contributed to a situation in which threats to Icelandic nature could be interpreted as threats to the Icelandic nation. // Second, Björk's artistic output expresses an idea of the natural world that is continuous with the human, and redolent of animist thinking [this book seems to view ON paganism as 'animist' in quite extreme and unevidenced ways], partly through the thematic content of her work, and partly through her personification of nature. In addition to the connection to Icelandic tradition and mythology this represents, this idea of continuity challenges the view of nature as a "resource" to be exploited for commercial gain. Advocates for the development of Iceland's natural resources conceptualize the environment as a resource that can be parcelled up and privatized, and in which inhabitants are separate from nature. This modernist worldview and the associated environmental debates, such as those surrounding the hydroelectric development of Iceland's wilderness areas, are characterized by a radical separation of society and nature. ... By making manifest the continuity between humans and the natural world, by unifying them in her artistic output, Björk articulates a different perspective on this separation---albeit one which reaffirms nationalist constructions of Icelandic identity' (70). 'Statements by Björk regarding the modernity of her homeland, and those of other Icelandic musicians who have gained international recognition, can be seen as a direct response to portrayals of Icelanders by foreign media as [97] superstitious and (by implication) technologically backward. Thus, Homogenic was an attempt to "be truthful about Iceland" in a way which reflected her experience of being "born with raw nature everywhere, but still brought up with computers and technology" and did not consist of caricatured signifiers such as "Viking helmets" (Björk cited in McDonnell 1997). From the perspective of post-colonial Icelandic consciousness there is a balancing act to be achieved as nationalist discourse looks both back to an imagined Golden Age of the Commonwealth era represented in the Sagas [sic], and forward to a future "shaped by Enlightenment values of reason and progress through human efforts to dominate nature" (Brydon 2006: 235--36) ... By presenting technological modernization as an extension of Iceland's mythological past, the technological and modern are reconciled with the natural and traditional' (96--97). Björk also feminises the technological (97--98). 'The subject matter of Björk's artistic output from the 1990s is overwhelmingly concerned with the relationship between nature and technology ... In Chapters 2 through 4 I argued that this unification resolved a tension in the cultural consciousness of industrialized nations of the twentieth and twenty-first centuries. More specifically, it addressed a conflict within contemporary Icelandic consciousness between [157]the historical foundations of Iceland's claim to independence---its trinity of land, language and literature---and its situation at the end of the twentieth and beginning of the twenty-first century as an independent nation-state with an urban, and increasingly industrial economy, trying to position itself on an equal basis with other nations in a globalized world. The unification of nature and technology expressed in Björk's work articulates a fusion between the related concepts of the rural and urban, traditional and modern, showing that these apparent opposites are compatible. Although this issue has relevance for all industrialized nations, it has a specifically Icelandic pertinence. Its origin in Björk's artistic output can be attributed to her musical and intellectual development in the 1980s, during which Iceland's alternative popular music scene became identified with the search for a new and affirming sense of Icelandic identity. Furthermore, it has particular salience amid debates in contemporary environmental politics in which Iceland's industrialization is seen as a threat to an important component of national identity---the natural landscape' (156--57). 'Björk's explicit aim to create "innovative" music for "the everyday person" is one of her music's most interesting attributes, because musical experimentation is at odds with much of the music that receives mainstream exposure and economic success' (160). Political engagement 162--67 (cf. 167--72), emphasising role in Smekkleysa, refusal to fit with jeans-t-shirt-coke norms, challenging of pop industry norms, participatory music-making and music releases, role as a creative woman. 'Within this larger context, the emphasis Björk placed on her artistic control and ability to take artistic risks constituted a display of national independence; she expressed her experimental approach through metaphors drawn from Icelandic tropes of ships and of Vikings "waving a pirate flag" (Gunnarsson 2004), and attributed her independent attitude to her Viking heritage (Rüth 1997), thereby explicitly aligning a mythologized Icelandic identity with her self-perceived artistic innovation' (163). 'Nevertheless, critical reception of Björk in the press has been marked by many of the diversionary treatments often allotted to female artists. Hence, [165] the music press tended to focus on her motherhood and sexual relationships, particularly in her early career, with headlines such as 'Björk---Success and the solo mother' (Harding 1995), 'Freaky momma' (Tility 1996), and 'Love bites Bjork and Goldie' (Marcus 1996). Similarly, representations of her the media as child-woman, elf, alien, eccentric and vocalist, rather than composer or producer, arguably diminish her status as an artist (164--65, cf. 179, 185).

Dickins, Bruce, ‘English Names and Old English Heathenism’, Essays and Studies by Members of the English Association, 19 (1933), 148–60. 151ff. re personal names. Which I obviously skipped the first time… ‘This essay, which is from the nature of the case rather a summary of results than an exhaustive survey of the subject…’ (148 n.1). ‘… the word [dweorg] is associated with denu in Dwarriden, WR. Yorks (1335 Dweryden); cf. also Dwerryhouse in Eccleston, Lancs.’ (156). ‘Alden in Bury, Lancs. (1296 Alvedene), is perhaps, as Ekwall suggests, from *ælfa denu’ (156). ‘Scucca, or scucc-, is associated with be(o)rh, hl¸w, h(e)alh, and þorn, as in Shuckburgh, Warw. (DB. Socheberge), cf. also Shugborough in Colwich, Staffs.; Shucklow Warren (now Warren Farm) in Horwood, Bucks. (BCS. 264 of 792 Scuccanhlau); Scoughall, East Lothian (1094 Scuchale); Shuckton Manor, Derbyshire, where the second element was originally þorn. // The associated word in OE. scìn, or scinn(a) (cf. OHG. giscin), is used to render Latin portentum, fantasma, prestigium, and demonium… Compounded with OE. clif the genitive plural perhaps occurs in Shincliffe, co. Durham (c. 1125 Scinneclif)’ (157). ‘In place-nams it [ent] is associated with dìc and hl¸w, as in to ænta díc (KCD. 743 of 1026 dealing with Worthy, Hants). In on enta hlew (BCS. 763 of 940 dealing with Polhampton in Overton, Hants) we have the gnitive singular of a weak form; cf. on enta hléwe (KCD. 752 of 1033, which deals with the same place)’ (158). ‘It is very doubtful if it [eoten] is recorded in place-names; eotan ford (BCS. 1119 of 963 dealing with Aston near Lilleshall, Salop) may contain the genitive of a personal name Èota. It is possibly the first element of Edinshall, the broch in the parish of Duns, Berwickshire, though in Armstrong’s map (1771) and in the Old Statistical Account (1792) this is called ‘Wooden’s (Woden’s or Odin’s) Hall or Castle’ (158). ‘In OE. it [þyrs] is found in composition with pytt in innon þone þyrs pyt (BCS. 537 of c. 872 dealing with Marcliff in Bidford, Warw.); cf. KCD. 289. In Lancashire place-names it is compounded with a number of words for ‘valley’, OE. denu and clòh [macron on o], as in Thursden in Whalley (1324 Thirsedeneheued) and Thurescloch in Hindley, Wigan (1267-8)’ (159).

Dickins‚ Bruce‚ ‘Yorkshire Hobs’, Transactions of the Yorshire Dialect Society 7 (1942), 9-23. [Ed. per. .42 Yor]. Whitelock 73n.: ‘The whole of this interesting and amusing paper is important for studying the lingering of the belief in the þyrs and other monsters in post-Conquest times.’ [P768.d.1] Re creatures like nisse‚ first evidenced in England in Gervase of Tilbury (Otia Imperialia 3‚ 21) as portuni in England‚ neptuni in France; ‘both names suggest they were originally conceived of as water-demons’ (9). According to Itinerary through Wales I‚ 12‚ re son of an incubus and human mother – but seems to come across as a good guy. ‘Master Rypon of Durham (quoted by Owst [g. R. Literature and the Pulpit in Medieval England‚ 1933]) mentioned ‘a certain demon’—in English Thrus—whom Bromyard (a Dominican who was Chancellor of te University of Cambridge in 1383) calls Gerard‚ who was wont to grind corn. But when some householder gave him a new tunic‚ and he put it on‚ from that time onwards he refused to grind‚ saying in english—‘Suld syche a proude grome grynd corn?’ that is to say‚ ‘No!’ Closely parallel are the lines attributed to the Swedish tomte: ‘The young spark is fine / He dusts himself! / Nevermore will he sift.’ // Bromyard again (British Museum MS Royal 7 E iv‚ f. 151v‚ printed by Wright‚ p. 107) speaks ‘de diabolo‚ qui cum pro opere suo in mola manuali a patrefamilias capam accepisset et capuciam‚ bene agere cessabat‚ dicens Anglice‚’ ‘Modo habeo capam et capuciam‚ amplius bonum non faciam.’ This corresponds almost exactly with the imperfect couplet recorded from County Durham: ‘A hamp and a hood! / Then Hobbie again ‘ll dee nae mair good’ [11] and the rhymes ascribed to the hob at Sturfit Hall‚ Reeth‚ and the Cauld Lad of Hilton (infra p. 20)’ (10-11). ‘The fullest account of the drudging Goblin’s activities is to be found in The Mad Pranks and Merry Jests of Robin Good-fellow‚ a chapbook of which the earliest surviving edition is of 1628; it was reprinted for the Percy Society in 1841’ (11). ‘Better recorded in Middle English is the name Gerard’‚ with various refs. photocopy this.

Dickinson, Tania M., ‘An Anglo-Saxon “Cunning Woman” from Bidford-on-Avon’, in In Search of Cult: Archaeological Investigations in Honour of Philip Rahtz, ed. by Martin Carver (Woodbridge: XXXX, 1993), pp. 45–54, repr. in The Archaeology of Anglo-Saxon England: Basic Readings, ed. by Catherine E. Karlov, Basic Readings in Anglo-Saxon England, 7/Garland Reference Library of the Humanities, 2086 (London: XXXX, 1999), pp. 359–73. Late C5~late C6 (45), part of cemetary. Bag, funny decoration, etc. Cf. Meaney 1981, 249–62. ‘I would content that grave HB2 at Bidford-on-Avon also represents such a “cunning woman”. Indeed, the nature of her possessions adds strength to the argument, for it does not rest solely oupon having an “amulet-bag”. In particular, the amuletic and “badge-like” bib with its bucket pendants independently suggests that this was the grave of someone with special powers. Even the unusual “scalpel-like” knife might have been designed for specific uses associated with her craft. Discussion has thus not simply added another example to those advanced by Meaney, but materially bolstered her hypothesis. There is now a strong case for burials which may represent “cunning women” to be investigated on a systematic and contextual, rathre than anecdotal, basis, and for themes aluded to here, notably the connection between women and drinking rituals, to be explored more fully’ (53). Among objects from/with a bag by the left hip is an antler cone, unparalleled, perforated at wide end. ‘Could the Bidford cone symbolise a drinking horn, an object-type which is otherwise apparently not represented among the stock of Anglo-Saxon amulets? And if so, does it reinforce the possible drinking symbolism of the miniature buckets and disc pendant? Or does it simply provide, through its material, a prophylactic or allusion to fertility or immortality’ (52).Has one penannular and one small-long brooch; ‘Such penannulars, now known as Type G1, and the charactertistic metal-type of early post-Roman (late 4th to 6th centuries) western Britain’ (45). Hmm, wonder if there’s any ethnic marking going on here? But others seem exemplified in A-S burials.

Dickinson, Tania M., ‘What’s New in Early Medieval Burial Archaeology?’, Early Medieval Europe, 11 (2002), 71–87. ‘The other major theme to emerge from recent burial studies is not yet so fully articulated, bu it is of growing importance. It concerns the way that social and ideological messages are constructed through the placement of burials, in a building or in the landscape. Indeed, as Spain illustrates, in the Christianised lands of the western Mediterranean, [86] and further north, where grave goods were not much used, this may have been the key consideration. Where a burial was—in relation to strategic points of liturgical space, to a “founder” grave, to thresholds and routeways, and to settlements of the living—could emit multiple and ambiguous messages about relative privilege/superiority versus (in principle for Christians) humility, and about commemoration of the lives of the dead versus contemplation of the significance of death to the living. As Galinié illustrates with reference to Tours, it is this which marks the transition from a Romanized townscape, where the tradition of separating the dead from the living is maintained, to the intermixed character typical of medieval towns and many villages’ (85–86).

Dictionary of Old English

s.v. ādl, ādle ‘Ancient and medieval names of diseases are often not relatable to symptoms or considitions as described or diagnosed in modern medicine; see particularly sense 2. // 1. ailment, disease, illness, sickness’; ‘2. referring to specific diseases and ailments’ 2 ‘figurative, of heresy and sin’; ‘4. in anomalous glosses’

s.v. ælf, ylfe (pl.) [Gah!] ‘Att. sp.: ælf || ælfe, ælue || ylfe (nom. pl.) || ylfa. With Lat. inflection: aelfae // Spellings in æ, in one ms (Royal 12.D.xvii) dated s.x med. and presumed to have been written at Winchester, were perhaps either influenced by WS personal names or borrowed from Anglian; expected lWS form is *ylf.’ Defines as ‘elf’. ‘2.b. as a place-name element, e.g. Ælfestun, Beorælfestun’, hmm…

s.v. ælf-ādl ‘elf-disease (of uncertain nature)’

s.v. ælf-cynn ‘race of elves, referring to their supposed agency in bringing about some affliction; or perhaps referring to the affliction itself’

s.v. ælfen just states what it glosses. But at end ‘med elve(n, oed2 elves; cf. pne elfen [adj.] s.v. elf’.

s.v. ælfig, ylfig ‘afflicted in mind, maf, frantic; used as substantive, glossing Latin’. Cfs OED2 giddy a.

s.v. ælfisc ‘Att. sp.: eluesce // 1 occ. // elvish; having the qualities thought to pertain to elves; seo ælfisce wiht ‘the elvish creature’ glossing conops ‘gnat’ (cf. EDD elvish) // OccGl 104 1: alucinare dicitur uana somniare, tractum ab alucitis quos cenopos dicimus, sicut Petronius Arbiter … inquid <me alucite> molestabant. hos Galli eluesce wehte vocant (from fulg. Serm.antiq.52; cf, HlGl C1978 conopes .i. alucinaria. uana somniaria.’ NB actually HlGl C1979—dunno if this mistake is you or dictionary. Ah, so presumably a gloss like this with vernacular addition gets into OHG circulation. NB that it emphasises that eluesce wehte are NOT gnats!!

s.v. ælf-scy[macr]ne ‘radiant or fair as an elf; beautiful; has also been understood as ‘delusive as an elf’ (taking scyne as ‘flickering’) or ‘divinely inspired’ (cf. ælfig sense b)’.

s.v. ælf-siden (NB no macr or macr.+breve! hrrmph). ‘influence or enchantment of elves, referring to an affliction of uncertain identity thought to be caused by supernatural agency and attended by fever’. Hapless.

s.v. ælf-sogeþa ‘disease thought to have been caused by supernatural agency, perhaps anaemia’. Presumably the anaemia bit is from B-T or that other dude? Check.

s.v. ælf-þone ‘a plant, probably woody nightshade, bittersweet; used to treat ailments thought to have been caused by supernatural agency, especially skin disease and mental illness (cf. ælfādl)’ ‘Cf. med elf-thung’.

s.v. bæddel[breve and macron on æ]: ‘hermaphrodite’, 2 occurrences, both glosses AntGl 2 and 4. See also bædan, cf. bædling; ?cf. MED badde adj., OED2 bad a.

s.v. bædan[macr, breve] ‘to defile (something)’ in C12 gloss on psalm, glossing coinquare, unless a mistake bædan ‘mistkaing the lemma for a form of coinquere ‘to coerce’.’

s.v. bædling[macr, breve] ?effeminate man ?homosexual. Conf 5 137 following penance for adultery ‘gyf bædling mid bædlinge hæme’ + cl. gl 1 C405, HlGl.

s.v. blæd lots of citations; 1 blowing 1a puff of wind etc.; 1b. breath, breathing; 1c. ‘in various glosses referring to the Holy Spirit’; 2 fire, flame, only a couple of cits; 3 glory, propserity (mainly in poetry).

s.v. geblædan[macr æ] ‘to inflate, puff up (cf. blæ[macr]d sense 1); or, alternatively, take as error for gebrædan[macr æ]’ only two cits; no sign of 9 herbs charm here.

s.v. burh-rūne, burh-rūnan ‘glossing Parcae ‘the Fates’, Furiae ‘the Furies’ // The gloss depends on a derivation of Parcae from parcere ‘to spare’ by antiphrasis (cf. isid. Etym. 1.37.24 Parcas et Eumenides, Furiae quod nulli parcant vel benefaciant). The first element of the gloss was probably originally from beorgan (q.v., sense 2 ‘to spare’), but was perhaps reformed by folk-etymological association with burh ‘enclosure’ (cf. the derivation of hægtesse ‘witch’ from *hæg ‘fence, enclosure’; cf. haga).’ Apart from obvious citations (incl. ep-erf-corp, check in facs), there’s a sixth, ‘OccGl 68.1 2: parcas burgrunan (from frith. Brev.vit.Wilf. 376 Eumenides, Furias uocitat sub murmere, Parcas). But why not cf. beorgan ‘1. to protect, defend, preserve, save’? Hel(h)run(e), Hellerune, Helrynegu salutary here—doesn’t half look like it should be a partial calque on necromantia, but of course it must go back to Germanic (cf. Jordanes), and meanings are wider. NB Page on runes and magic, 113 in repr. n. 44 re burgrune ‘Professor Whitelock suggests ingeniously, “When applied to the parcae, is it possible that by false etymology they connected this with “to spare”? This is one of the meanings of OE beorgan. But not as far as I know of burg, which never seems to have an abstract meaning’. Check Carr on verb+noun for DOE reading XXXX.

Also do: deofol (ch. 4); blæd; cynn; wæter-ælfen, wudu-ælfen etc.

Dictionary of Medieval Latin from British Sources (London: Oxford University Press, 1975–2013)

Dictionary of Old Norse Prose/Ordbog over det norrøne prosasprog. 1983– (Copenhagen: [Arnamagnæan Commission/Arnamagnæanske kommission])

Diesenberger, Maximilliam, ‘Hair, Sacrality and Symbolic Capital in the Frankish Kingdoms’, in The Construction of Communities in thr Early Middle Ages: Texts, Resources and Artefacts, ed. by Richard Corradini, Max Diesenberger and Helmut Reimitz, The Transformation of the Roman World, 12 (Leiden: Brill, 2003), pp. 173–212. Vs. sacral kingship, magic etc. Pro multiple readings of symbols etc., sees a Roman context for hair symbolism etc. incl. a thing about symbolism of shaving a vassal and things cf. Culhwch. Goodo.

*Dietrich, Sheila, ‘An Introduction to Women in Anglo-Saxon Society’, in The Women of England, ed. by Barbara Kanner (Hamden, Conn, 1979), pp. 32–56. Sees decline in status as a result of Xianisation. As does Fell.

(CUL!)**Dillman, F., ‘Seiður og shamanismi í Íslendingasögum’, Skáldskaparmál, 2 (1992), 20-33. [NW4 P752:1.c.27]

Dillmann, François-Xavier, ‘Kring de rituella gästabuden i fornskandinavisk religion’, in Uppsala och Adam av Bremen, ed. by Anders Hultgård (Nora: Nya Doxa, 1997), pp. 51–73. Gästabuden: ‘feast’. Discusses saga-evidence for sacrificial feasts, and Snorri’s evidence (51–62); temples? (63–64); discusses Adam 65–67 focusing on the sematics and significance of triclinio. Also emphasises lybatur (libare) in sense ‘utgjuta dryckesoffer till en gudom’ (66). ‘Mot bak grund av detta öppnar sig nya perspektiv för religionshistorien. Den gästabudssal i det inre av Uppsalatemplet som Adam omtalar, framträder som en direkt paralell till Snorres skildring i Hákonar saga góða av de rituella méltider som hölls i helgedomarna i Mære och Lade. De drickoffer somframbars till gudarna i Uppsala motsvarar de libationer som frambars till de skandinaviska huvudgudarna i Snorres skildring. Denna överensstämmelse är desto mer anmärkningsvärd som den visar sig ligga inom den funktionella avgränsing som de stora gudomarna har, för att följa Dumézils tolkning av den nordiska gudavärlden. De troende frambär ett drickoffer till en bestämd gudom för att få del av det som denna gudom kan skända inom sitt särskilda funktionsområde. Såväl i det norska Tröndelagen som i det svenska Uppland är det till Oden man frambär drickoffer om det gäller strid (si bellum...), för att få seger (drekka til sigs),och det är till Frej den samhälliga fredens och njutningens gudom (pacem voluptatemque largiens mortalibus) som man gav drickoffer då bröllop skulle firas (si nuptiae...) och för att få välstånd och fred (drekka til árs ok friðar). Vad gäller Tor slutligen jan man iaktta en slående överensstämmelse mellan Adams skildring av Uppsalatemplet och den som Snorre ger av Märe-templet i kapitel lxix av óláfs saga Tryggvasonar: ... potentissimus eorum ... “den mäktigaste av dem” förklarar den tyske krönikören om Tor i det han återger de förkristna svearnas uppfattning, medan den isländske historikern, uppenbarligen med stöd av gamla traditioner om evangelisationskungen, säger: [þórr] var mest tígnaðr af ö[hooked o]llum godum...”’ (67). Clearly relates to my concerns re reliability of Snorri vis a vis Adam.

Dillon, Myles, ‘On the Text of Serglige Con Culainn’, Éigse, 3 (1941–42), 120–29.

Dillon, Myles, ‘The Trinity College Text of Serglige con Culainn’, Scottish Gaelic Studies, 6 (1947–49), 139–75.

Dillion, Myles, ‘The Wasting Sickness of Cú Chulainn’, Scottish Gaelic Studies, 7 (1951), 47–88.

Dillon, Myles (ed.), Serglige Con Culainn, Mediaeval and Modern Irish Series, 14 (Dublin, 1953).

Dillon, Myles and Nora K. Chadwick, The Celtic Realms (XXXX: Wiedenfeld and Nicolson, 1967)

*Divivedi, Kedar Nath (ed.), The Therapeutic Use of Stories

Doane, A. N. (ed.), Genesis A: A New Edition (Madison, Wisconsin, 1978). [Edinburgh .8291 Gen]

Doane, A. N., The Saxon Genesis: An Edition of the West Saxon ‘Genesis B’ and the Old Saxon Vatican ‘Genesis’ (Madison: The University of Wisconsin Press, 1991)

Doane, A. N., ‘Heathen form and Christian Function in “The Wife’s Lament”’, XXXX, 77-91. ‘The later legends of King Olaf Tryggvason present the demise of the heathen gods as a direct encounter between Olaf and Thor himself. Even the lower spirits are involved in the legends of Christ’s coming:

One day shortly before the coming of Christianity Thorhall lay in his bed looking out through a window; he smiled, and his host, the powerful Sidu-Hall, one of the first men who accepted baptism, asked him what he was smiling at. Thorhall answered: ‘I am smiling to see many a mound opening up and all living beings, great or small, packing their belongings and moving elsewhere.’

(Piðranda [sic] Páttr [sic] Síðu-Hallsonar cited by P. A. Munch, Norse Mythology: The Legends of the Gods and Heroes, rev. Magnus Olsen, Trans. S. B. Hustvedt (London, 1926), 309-10.)’ (89-90 and n. 31). ‘It seems especially to have spiritual connotations, suggesting the sickening agitation of an objectless desire opposed to God’s will: the “géomor”’s [sic] that punctuate the rhythm seem almost the results of a hopeless state of longing. This certainly seems to be its use in Guthlac A: the devils came to Guthlac from their “unh¥le eardas” (351)desiring that he should again seek “monlufan” (353) but the angel [quotes 357-60 re ‘longath’] Guthlac says of himself [314-17 re ‘longethas’] and this repose, this lack of desires, is the exact contrary of the state of the devils: [quotes 218-223] // The use of “longoþ” in this context suggests that the “wife’s” torment, presented in very similar terms, might be more spiritual than bodily, and might have more in common with those devils than meets the eye’ (83-4). Or not – but it’s a cool link re the loneliness of such spots, need for monlufu. The devils effectively say ‘Wa bith tham…’; Guthlac says ‘Wel bith tham…’

Doane, A. N. (ed.), Anglo-Saxon Manuscripts in Microfiche Facsimile: Volume 1, Medieval and Renaissance Texts and Studies, 136 (Binghamton NY: Medieval & Renaissance Texts and Studies, 1994). No 298 is Bald’s Leechbook, pp. 60–64! Yay! 265, pp. 26–36 is HRL 585! Yay!

No. 283, pp. 52–59, London, British Library, Royal 2. A. xx, ‘private book of prayers and healing’ (52). ‘Ker dates the gloss hand, which is very distinctive, to early 10c; the dialect of the glosses is Mercian (zupitza 1889)’ (52). Ah ha, but aelfae is not one of these! Totally in with the text. Check **Atkinson 1981.

Re Harley 585 26–36 ‘HISTORY: Main part of the manuscript, to f. 179/10, is dated by Ker (Cat.) s. x/xi, the rest s. xi1. A small, irregular book of stiff, dirty, worn parchment, probably a medical vade mecum. The manuscript has been much annotted and repaired at various times through the centuries. Perhaps from a western area. Annotated in 17c by Barbara Crokker of Lyneham, Devon (d. 1655); later owned by Robert Burscough of Totnes … // [Note: Despite Ker’s dating of the two hands, probably no great interval separates them; the change of hands on f. 179r seems to be a continuation of the same campaign of writing, following the same exemplar. Perhaps the first scribe was an older person at the time of writing. The date of the manuscript at as whole should probably be pushed into the first decade of the 11c.]’ (26). 18.5-19cm × 11-12, but pages trimmed. 1 hand tho much varies (27) except ff. 115r–129v (Herbarium context) by another hand, then from 197r/10 a different later hand (Ker s. xi1) and another again f. 191r onwards. Annoted (esp. but not only Herbarium) trhu medieval and early modern perios.

Royal 12. D. xvii 60–64.

Doane, A. N., ‘Editing Old English Oral/Written Texts: Problems of Method (With an Illustrative Edition of Charm 4, Wið Færstice)’, in The Editing of Old English: Papers from the 1990 Manchester Conference, ed. by D. G. Scragg and Paul E. Szarmach (Cambridge: Brewer, 1994), pp. 125–45. Basically saying, woo, MSS have very different information from what we want. Emphasises non textual marks, word-spacing etc as representing vocality of text as scribe is copying etc.

Dobbie, Elliott van Kirk (ed.), The Anglo-Saxon Minor Poems, The Anglo-Saxon Poetic Records, 6 (New York: Columbia University Press, 1942)

Dobbie, Elliott van Kirk (ed.), Beowulf and Judith, Anglo-Saxon Poetic Records, 4 (New York, 1953).

Dockray-Miller, Mary, ‘Female Community in the Old English Judith’, Studia Neophilologica, 70 (1998), 165-72.

Dodgson, John McN. and Alexander R. Rumble, The Place-Names of Cheshire, English Place-Name Society, 6 vols, 44–48, 74 (Cambridge: Cambridge University Press; Nottingham: English Place-Name Society, 1970–1997). Shocklach 4,62–67.

Dodo, M. R., T. Ause, E. T. Dauda, M. A. Adamu, 'Investigating the Cooling Rate of Cane Molasses as Quenching Medium for 0.61% C High Carbon Steels', Metallurgical and Materials Engineering, 22 (2016), 39-49, http://metall-mater-eng.com/index.php/home/article/view/139.

*Dodwell, C. R., Anglo-Saxon Art: A New Perspective (Ithaca 1982)

*Dommasnes, L. H., ‘Late Iron Age in Western Norway: Female Roles and Ranks as Deduced from an Analysis of Burial Customs’, Norwegian Archaeological Review, 15 (1982), 70–84.

Donahue, Charles, ‘The Valkyries and the Irish War-Goddesses’, PMLA, 56 (1941), 1–12. ‘In Scandinavian literature, the valkyries seem to be associated with [4] birds of prey. This association is so reminiscent of the Irish war-goddesses that one might be tempted to consider it a later borrowing. In the Old English Exodus, however, a raven, hovering in anticipation over an army, is described as wælceasiga, “the slain-choosing one”. [l. 164] It is not unlikely, therefore, that a connection with birds of prey was characteristic of the common Germanic valkyries’ (3-4). Hmm. Well, interesting anyway. Re Merseburg idisi fettering armies cf.s Herfjötur in Grímnismál and use as a common noun (4) and notes Solomon and Saturn 158-60 as possible OE comparison: ‘hwilum he [folme] gefeterað fæges mannes, / handa gehefegað, / ðonne ne æt hilde sceall / wið la werud / lifes tiligan’ (5, n. 31). ‘The pleasant Scandinavian valkyrie who brought wine to the heroes in Valhalla [citing Eiríksmál i, 9, 10] was a late development. She had a common Germanic ancestress who was a more sinister being, the cause of men’s death in battle, and also a vaguer being, not distinctly different from other unpleasant females such as witches and Mahren … In Oldenburg the Mahre is still called Walriderske … Neckel finds traces of the Mahre even in the Scandinavian valkyries’ (5). 8-9 re Housesteads Mars incriptions. an 9ff, n. 59 re etymologies of names there runs 9-11; much surveying of earlier scholarship. ‘The assumption that the [10] alaisiagae were valkyries fits neatly into the case for a common Celto-Germanic development of such figures; for, according to the Irish his[11]torical poet Flann Mainistrech, the Irish god of war, Neit, had two wives and they were to war-goddesses, Bodb and Nemaind’ (11), n. 60 says that flann died 1056, poem in Book of Leinster. Names Gaelic tho’. Basically generally goes for common origins and not too useful. But good refs and may be worth citing for these. And I like the Sol and Sat thing!

Donahue, Charles, ‘Grendel and the Clanna Cain’, Journal of Celtic Studies, 1 (1950), 167–75 [not in glas nor ed] [P733.c.36/ASNaC]. ‘The similari[175]ties in detail between Beowulf‚ ll. 111-14‚ and the Irish account of the evening of the first age are noteworthy. The remarks in Beowulf‚ ll. 113-14‚ about the gigantas who were punished by God are commonly held to be a reference to Genesis 6:4-7. The same passage‚ with the inclusion of the first three verses‚ is obviously the ultimate source of the Irish. The close verbal similarity between these two deriviates of Genesis‚ cahp. 6‚ is illustrated by the following pairs of words and phrases taken on the one hand from the formula passage in the Irish account‚ on the other from Beowulf‚ ll. 111-12: de sin = þanon‚ ro geinset = onwocon‚ torothuir = untydras‚ fomoraig 7 luchorpain 7 (cech n-ecosc) = eotenas ond ylfe ond (orcneas). Some of these coincidences may‚ of course‚ be due to chance‚ but that the word for monstra (torothuir = untydras) is in both cases followed by a triadic formula of explanation is striking. The formlas‚ moreover‚ are in thir first two items perhaps as nearly identical as differences in language and folklore permit … There are‚ to be sure‚ important differences between the two passages. In the Irish‚ the torothuir replace the gigantes of Genesis. In Beowulf‚ untydras and gigantas are both mentioned. Moreover‚ Beowulf says nothing of the part played by the sons of Seth. Nonetheless‚ the similarities between the passages are marked enough to warrant the assumption that they are not fortuitious’ (175). Have a closer look here.

Donahue, Daniel, Old English Literature: A Short Introduction (Oxford: Blackwell, 2004). Ch. 1 ‘The Vow’ starts with the Herefordshire woman and her speech act stuff, integrates it with importance of spoken word, and moves on to vows in lang and lit. Welcome integration of historical and literary evidence to a wider cultural approach to speech acts etc. 1–28, with the Herefordshire bit 1–5, 8–9. Ch. 2 on the hall.

Donlan, Kathleen, `The Lopapeysa: A Vehicle to Explore the Performance of Icelandic National Identity', Honors Thesis Collection, 335 (unpublished honours thesis, Wellesley College, 2016). http://repository.wellesley.edu/thesiscollection/335.

Dorling, Daniel, Injustice: Why Social Inequality Persists (Bristol: Policy Press, 2011). 'In 2009 the OECD revealed ... that Britain diverted a larger share of its school education spending (23%) to a tiny proportion of privately educated children (7%) than did almost any other rich nation. That inequality had been much less 30 years earlier' ((61).

Douglas, Mary, Purity and Danger: An Analysis of the Concepts of Pollution and Taboo (London, 1966, repr. 1996) XXXXstyle. ‘No particular set of classifying symbols can be understood in isolation, but there can be hope of making sense of them in relation to the total structure of classifications in the culture in question’ (vii). ‘So the structural approach was in the air of anthropology before Levi-Strauss was stimulated by structural linguistics to apply it to kinship and mythology’—ahaa, follow up. ‘Pollution ideas work in the life of society at two levels, one largely instrumental, one expressive. At the first level, the more obvious one, we find people trying to influence one another’s behaviour. Beliefs reinforce social pressures: all the powers of the universe are called in to guarantee an old man’s dying wish, a mother’s dignity, the rights of the weak and innocent. … Similarly the ideal order of society is guarded by dangers which threaten transgressors. These danger-beliefs are as much threats which one man uses to coerce another as dangers which he himself fears to incur by his own lapses from righteousness. They are a strong language of mutual exhortation. At this level the laws of nature are dragged in to sanction the moral code: this kind of disease is caused by adultery, that by incest; this meteorological disaster is the effect of political disloyalty, that the effect of impiety. The whole universe is harnessed to men’s attempts to force one another into good citizenship. Thus we find that certain moral values are upheld and certain social rules defined by beliefs in dangerous contagion, as when the glance or touch of an adulterer is held to bring illness to his neighbours or his children’ (3).

‘Primitive society is an energised structure in the centre of its universe. Powers shoot out from its strong points, powers to prosper and dangerous powers to retaliate against attack. But the society does not exist in a neutral, uncharged vacuum. It is subject to external pressures; that which is not with it, part of it and subject to its laws, is potentially against it. In describing these pressures on boundaries and margins I admit to having made society sound more systematic than it really is. But just such an expressive over-systematising is necessary for interpreting the beliefs in question. For I believe that ideas about separating, purifying, demarcating and punishing transgressions have as their main function to impose system on an inherently untidy experience. It is only by exaggerating the difference between within and without, about and below, male and female, with and against, that a semblance of order is created. In this sense I am not afraid of the charge of having made the social structure seem over-rigid’ (4). Hmm, no doubt this applies in important ways to what I’ve been doing. But do these assumptions also prompt me to over-tidy untidy data which was always meant to be untidy?

‘Durkheim’s debt to Robertson Smith is acknowledged in the Elementary Forms of the Religious Life (p. 61). His whole book [20] develops the germinal idea that primitive gods are part and parcel of the community, their form expressing accurately the details of its structure, their powers punishing and rewarding on its behalf’ (20). Further on Durkheim 19–23 et passim. ‘In the first place we shall not expect to understand religion if we confine ourselves to considering belief in spiritual beings, however the formula may be refined. There may be contexts of enquiry in which we should want to line up all extant beliefs in other beings, zombies, ancestors, demons, fairies—the lot. But following Robertson Smith we should not suppose that in cataloguing the full spiritual population of the universe we have necessarily caught the essentials of religion’ (29).

30–36 deals somewhat with medicine etc. Useful re the discussion of medical historiog. ‘Comparative religion has always been bedevilled by medical materialism. Some argue that even the most exotic of ancient rites have a sound hygienic basis. Others, though agreeing that primitive ritual has hygiene for its object, take the opposite view of its soundness. For them a great gulf divides our sound ideas of hygiene from the primitive’s erroneous fancies. But both these medical approaches to ritual are fruitless because of a failure to confront our own ideas of hygiene and dirt’ (30). The former she is happy with to a degree: ‘So much for medical materialism, a term coined by William James for the tendency to account for religious experience in these terms: for instance, a vision or dream is explained as due to drugs or indigestion. There is no objection to this approach unless it excludes other interpretations. Most primitive peoples are medical materialists in an extended sense, in so far as they tend to justify their ritual actions in terms of aches and pains which would afflict them should the rites be neglected. I shall later show why ritual rules are so often supported with beliefs that specific dangers attend on their breach. By the time I have finished with ritual danger I think no one should be tempted to take such beliefs at face value’ (33).

71–73 forceful statement of potential effectiveness of healing rituals etc. with a couple of refs.

74–78 supporting the use of the term ‘primitive’ and vs cultural relativism stuff.

‘Here there is a trap to avoid. Some ways of talking about things might seem to the naïve observer to imply personality. Nothing can necessarily be inferred about beliefs from purely linguistic distinctions or confusions. For instance a Martian anthropologist might come to the wrong conclusion on overhearing an English plumber askinghis mate for the male and [87] female parts of plugs. To avoid falling into linguistic pitfalls, I confinemy interests to the kind of behaviour which is supposed to produce a response from allegedly impersonal forces. // It may not be at all relevant here that the Nyae-Nyae Bushmen attribute male and female character to clouds, any more than it is relevant that we use ‘she’ for cars and boats. But it may be relevant that the pygmies of the Ituri forest, when misfortune befalls, say that the forest is in a bad mood and go to the trouble of singing to it all night to cheer it up, and that they then expect their affairs to prosper (Turnbull). No European mechanic in his senses would hope to cure engine trouble by serenade or curse’ (86–87). Hmm, well, yes. But do I entirely agree? Moreover, follow this line up in anthropolgy.

‘Ritual recognises the potency of disorder. In the disorder of the mind, in dreams, faints and frenzies, ritual expects to find powers and truths which cannot be reached by conscious effort. Energy to command and special powers of healing come to those who can abandon rational control for a time. Sometimes an Andaman Islander leaves his band and wanders in the forest like a madman. When he returns to his sense and to human society he has gained occult power of healing (ref XXXX). This is a very common notion, widely attested. Webster in his chapter on the Making of a Magician (The Sociological Study of Magic), gives many examples. I also quote the Ahanzu, a tribe in the central region of Tanzania, where one of the recognised ways of acquiring a diviner’s skill is by going mad in the bush. Virginia Adam, who worked among this tribe, tells me that their ritual cycle culminates in annual rain rituals. If at the expected time rain falls, people suspect sorcery. To undo the effects of sorcery they take a simpleton and send him wandering into the bush. In the course of his wanderings he unknowingly destroys the sorcerer’s work’ (95) cf. Wild Man trad? And also zipping off to fairyland of course. More on power of marginal status96–99. ‘To plot a map of the powers and dangers in a primitive universe, we need to underline the interplay of ideas of form and formlessness. So many ideas of power are based on an idea of society as a series of forms contrasted with sourrounding non-form. There is a power in the forms and other power in the inarticulate area, margins, confused lines, and beyond the external boundaries. If pollution is a particular class of danger, to see where it belongs in the universe of dangers we need an inventory of all the possible sources of power. … The spiritual powers which human action can unleash can roughly be divided into two classes—internal and external. The first reside within the psyche of the agent—such as evil eye, witchcraft, gifts of vision or prophecy. The second are external symbols on which the agent must consciously work: spells, blessings, curses, charms and formulas and invocations. These powers require actions by which spiritual power is discharged’ (99). Correlates this distinction respectively with uncontrolled and controlled power 99–100. Also distinguishes powers thus: ‘Some powers are exerted on behalf of the social structure; they protect society from malefactors against whom their danger is directed. Their use must be approved by all good men. Other powers are supposed to be a danger to society and their use is disapproved; those who use them are malefactors, their victims are innocent and all good men would try to hound them down—these are witches and sorcerers. This is the old distinction between white and black magic. // Are these two classifications completely unconnected? Here I tentatively suggest a correlation: where the social system explicitly recognised positions of authority, those holding such positions are endowed with explicit spiritual power, controlled, conscious, external and approved—powers to bless or curse. Where the social system requires people tohold dangerously ambiguous roles, these persons are credited with uncontrolled, unconscious, dangerous, disapproved powers—such as witchcraft and evil eye. // In other words, where the social system iswell-articulated, I look for articulate powers vested in the points of authority; where the social system is ill-articulated, I look for inarticulate powers vested in those who are a source of disorder. I am suggesting that the contrast between form and surrounding non-form accounts for the distribution of symblic and psychic powers: external symbolism upholds the explicit social structure [101] and internal, unformed psychic powers threaten it from the non-structure’ (100–101). Cf. Brown and Thomson etc. on rise of witchcraft in times of social stress. Further on this theme 101– (or you cd cite whole chapter, Powers and Dangers, being pp. 95–114. Witches in ‘relatively unstructured areas of society’ (103).

Discusses ambguity of married woemn, linked at once to husband and brother, with potential for witchcraft; ‘These people are none of them without a proper niche in the total society. But from the perspective of one internal sub-system to which they do not belong, but in which they must operate, they are intruders’ (103) re father among matrilineal Trobrianders and Ashanti, and mother’s brother in patrilineal Tikopia and Taleland; Kachin wife in ?patrilineal. ‘There are probably man more variant types of socially ambgiuous or weakly defined statuses to which involuntary witchcraft is attributed … If the correlation were generally to hold good for the distribution of dominant, persistent forms of spiritual power, it would clarify the nature of pollution. For, as I see it, ritual pollution also arises from the interplay of form and surrounding formlessness. Pollution dangers strike when form has been attacked. Thus we would have a triad ofpowers controlling fortune and misfortune: first, formal powers wielded by persons representing the formal structure and exercised on behalf of the formal structure: second, formless powers wielded by interstitial persons: third, powers not wielded by any person, but inhering in the structure, which strike against any infraction of form. This three-fold scheme for investigating primitive [106] cosmologies unfortunatelycomes to grief over exceptions which are too important to brush aside’ (105–106). Because folks in proper positions in soc. may exert unconscious power and people in marginal ones conscious power (106). But then, positions of authority may themselves be a bit ambiguous… Eg. abusers of positions of power may be unconsciously using bad power. etc. (106–).

Case study of Nuer 131–35. 133: ‘Another general point is suggested by this example. We have given instances of behaviour which the Nuer often regard as morally neutral, and yet which they believe sets off dangerous manifestations of power. There are also types of behaviour which Nuer regard as thoroughly reprehensible, and which are not thought to incur automatic danger. For example, it is a positive duty for a son to honour his father, and acts of filial disrespect are thought to be very wrong. But unlike lack of respect towards parents-in-law, they are not visitedwith automatic punishment. The social difference between the two situations is that a man’s own father as head of the joint family and controller of its herds is in a strong economic position for asserting his superior status, while the father-in-law or mother-in-law is not. This accords with the general principle that when the sense of outrage is adequately equipped with practical sanctions in the social order, pollution is not likely to arise. Where, humanly speaking,the outrage is likely to go unpunished, pollution beliefs tend to be called in to supplement the lack of other sanctions’ (133). So pollution rules relate to moral code but are by no means identical with it (133–34). Some correspondmore closely; ‘The Nuer examples suggest the following ways in which pollution beliefs can uphold the moral code:

When a situation is morally ill-defined, a pollution belief can provide a rule for determining post hoc whether infraction has taken place, or not.

When moreal principles come into conflict, a pollution rule can reduce confusion by giving a simple focus for concern.

When action that is held to be morally wrong does not provoke moral indignation, belief in the harmful consequences of a pollution can have the effect of aggravating the seriousness of the offence, and so of marshalling public opinion on the side of the right.

When moral indignation is not reinforced by practical sanctions, pollution beliefs can provide a deterrent to wrongdoers’

(134). Latter particularly important in socs with weak mechanisms of retriution, and to help prevent situations which mechanisms couldn’t usually resolve, e.g. fratricide (cf. Bwf on problems of that!). [Does this suggest that as the state grows stronger, pollution rules are less required? Guess this is implicit in Douglas’s wider argument; she probably says it somewhere…] ‘In such cases we commonly find that pollution danger is expected to fall on the head of the fratricide. // [135] This is a very different problem from the pollution whose danges fall, not on the head of the transgressor but on the innocent. We saw that the innocent Nuer husband is the one whose life is risked when his wife commits adultery. There are many variations on this theme … The adulterer himself is not often thought to risk danger … In the case of fratricide above, moral indignation is not lacking. The problem is a practical question of how to punish rather than one of how to arouse moral fervour against the crime. The danger replaces active human punishment. In the case of adultery pollution the belief that the innocent are in danger helps to brand the delinquent and to rouse moral fervour against him. So in this case pollution ideas strengthen the demand for active human punishment’ (136). Precise explanations for individual systems: ‘The answer must lie in a minute examination of the distribution of rights and duties in marriage and the various interests and advantages of each party’ (136)—darn! 138-9: ‘Any complex of symbols can take on a cultural life of its own and even acquire initiative in the development of social institutions. For example, among the Bemba their sex pollution rules would seem on the face of it to express approval of fidelity [139] between husband and wife. In practice divorce is now common and one gets the impression that they turn to divorce and remarriage as a means of avoiding the pollution of adultery. This radical deflection from once-held objectives is only possible when other forces of disintegration are work’ (138–39).

‘In all the examples quoted of this kind of pollution, the basic problem is a case of wanting to have your cake and eat it. The Enga wants to fight their [sic] enemy clans but yet to marry with their clanswomen. The Lele want to use women as the pawns of men, and yet will take sides with individual women against other men. The Bemba women was to be free and independent and to behave in ways which threaten to weck their marriages, and yet they want their husbands to stay with them. In each case the dangerous situation which has to be handled with washings and avoidances has in common with the others that the norms of behaviour are contradictory… // Is there any reason why all these examples of the social system at war with itself are drawn from sexual relations? There are many other contexts in which we are led into contradictory behaviour by the normal canons of our culture. National income policy is one modern field in which this sort of analysis could [159] easily be applied. Yet pollution fears do not seem to cluster round contradictions which do not involve sex. The answer may be that no other social pressures are potentially so explosive as those which constrain sexual relations’ (158–59).

178–79 re voluntary suffocation at grave of Dinka spear-masters (priestly class)—would be a good analogue for kings going into the haugr.

*Douglas, Mary, Risk and Blame (London, 1992). Re witchcraft, disease, infection, etc. Looks dead useful. NB p. 98 re witchcraft as arrow, etc. Hmm, actually maybe less useful, but the witchcraft article no doubt worthwhile.

Doskow, Minna, ‘Poetic Structure and the Problem of the Smiths in Wið Færstice’, Papers on Language and Literature, 12 (1976), 321–26. [P700.c.378]. ‘If, however, we identify the exorcist’s enemies correctly as both female witches and male smiths, the structural unity of the charm remains intact’ (323). Scholars identify smiths as bad guys ‘for various anthropological, mythological and other extra-textual reasons’ (323). re friendly smith idea: ‘Such an identification raises many more questions than it answers. Why should the description in the first section of the attacking forces be interrupted by the introduction of an allied force? Why should the pattern of identification of the sources of evil (3–12) be suddenly broken to identify an ally, the single smith, only to return to naming evil powers after introducing the ally?’ etc. (324). Otherwise obvious enough, similar line to Hauer.

Dictionary of the Older Scottish Tongue, 12 vols (Chicago: University of Chicago Press; Oxford: Oxford University Press, 1931–2002); accessed from , s.v. s(c)hute I 7 fig. To schute to dede (deith), to die suddenly, as by a mishap or accident. Also, freq., as a result of magic or witchcraft. See 25c below and S(c)hot n.110. II 13 To thrust a (relatively) pointed object (through (thorow) something); to put (in) (a material thing) (in a specified place) with a rapid or forceful movement. III 21 To discharge a missile. IV 23c fig. To wound or kill be the ‘evil eye’. V 25 ‘Allusively, in references to … c. The superstition that sudden illness, injury or death might be caused by flint arrow heads shot by fairies, a power also claimed and “practised” by witches (cf. 7 above)’. NB some refs don’t back up the fairy bit apparently, thus ‘Be the pannellis sorcerie . . thair haill hors and cattell sudanlie schote to deid; 1629 Judiciary Cases I iii. The said Jeane be hir sorcerie and witchcraft, laid upone thrie of the saidis horssis [that] thay presentlie schot to dead; 1649 Ib. III 813. When she was layein wakeing with a paine in her arme, she perceaved her thombe shot through with that which they call ane elffe stone; 1659 Sc. Law Times (1935) 169 (20 July)’. Plus Roiss and Peisoun cases. Hmm.

s.v. Mare, Mair(e, n.1 [ME. and e.m.E. mare, OE. mare wk. fem.] The incubus supposed to produce nightmare; the nightmare itself. — The mowlis and in thair sleip the mare; Rowll Cursing 65. Than langour on me lyis lyk Morpheus the mair; Bann. MS. 231 b/19 1570 Sat. P. x. 6 [see Mair n. i (b.).] James VI Dæmonol. 69. The maire thaireafter smoaris him; Id. Poems I. 153/371. Montg. Flyt. 313.

Dowden, Ken, The Uses of Greek Mythology (London: Routledge, 1992). 123–36 particularly on assoc of landscape with different mythological groups etc.126–29 re nymphs. ‘From the Hellenistic Age onwards we become aware of Pan and the Nymphs—in literature, landscape-painting and even reality’ (126). Wonder when Hellensitic age is? Surely no later than Homer. ‘Nymphs are an essential part of the generic landscape. They are the apotheosis of marriageable girls at the peak of beauty and desirability, with nice names like Amaryllis and Galatea. They are not yet someone else’s, but are there to be courted and pined over [127] by the Daphnises of the pastoral world. But they remain elusive and ungraspable. Even at this late stage in the development of the nymphs [which? Presumably in the Daphnis story] we perceive the tension in this male mythology between the irresistability of this class of female and the impossibility (i.e. prohibition) of seduction’ (126–27). ‘Nymphe in Greek means not only a “nymph”, but also a girl ready for marriage, a bride or a newly-wed. Indeed, the word itself may be related to the Latin word for “marry” nubere. Their goddess is [128] Artemis who is frequently attended by them in the wilds, typically hunting. As a result it looks very much as though nymphs originally represent the age-class of girls secluded in preparation for marriage and being true to their liminal condition be being neither maidenly nor matronly. Hence nymphs come to be portrayed as roaming the wilds’ (127–28). Remember to cf. Purkiss on nymphs.

On matriarchy myths, and how they’re not historical 152–54. Wars with giants/foreigners 158–61. Satrys and male sexuality 165–66; ‘The unacceptable extremes of male sexuality are exported from men to satyrs’ (165). ‘Satyrs and maenads are both good material for art: they can be captured in a characteristic moment. But their strength is their weakness: they have no time-depth, no story, no names. Their iconography, their context and their behaviour define them. They are “mythical” creatures because they belong to the common Greek imaginative inventory, their imaginaire’ (166).

*TitleEuropean PaganismAuthor(s)Ken DowdenPublisherRoutledge (UK)Publication DateMarch 1, 2000SubjectReligion / World ReligionsFormatHardcoverPages400Dimensions6.43 x 9.49 x 1.15 inISBN0415120349 Focuses on landscape so clearly dead important for you.

Downes, Jeremy, ‘Or(e)ality: The Nature of Truth in Oral Settings’, in Oral Tradition in the Middle Ages, ed. by W. F. H. Nicolaisen, Medieval & Renaissance Texts & Studies, 112 (Binghamton, New York: Centre for Medieval and Early Renaissance Studies, State University of New York at Binghamton, 1995), pp. 129–44. Re the retelling in the Beowulf and Breca and Unferth stuff. And how truth is the truth of the best storyteller. ‘Hans Vaihinger, and more recently the radical constructivist philosophers, have taken as a basic epistemological stance that “truth” is a culturally relative conceptual tool, “an adaptation in the functional sense”. As Vaihinger so neatly puts it, “What we generally call truth ... is merely the most expedient error”. in the light of current critical discussion of oral noetics [sic], and orality in general, I would like to make a brief preliminary exploration of the way truth is established and received in oral settings. The definition of truth as [130] “expedient error” allows two major advantages in the study of orality. First, by calling the status of all truth into question, such a definition breaks down the “Great Divide” so often created between so-called “primitive” and “advanced” cultures. Second, and more important, is Vaihinger’s emphasis of truth as an eminently useful concept, a “system of ideas which enables us to act and to deal with things most rapidly, neatly, and safely”. According to such a view, truth, in oral or literate settings, operates as a fundamental conceptual tool, as a guide to action within the world, and thus ultimately as a means of survival. // Once the essential utility of truth is recognized, it becomes clear that there are different kinds of truth suitable for different ocasions. For example, the sharp distinction drawn between orality and literacy is greatly overshadowed by the profound similarities between such cultures; however, the distinction is “true” insofar as it serves a useful purpose, encouraging us to recognize those important differences which do exist’ (129–30). ‘In oral societies, then, we see more overtly the establishment of truth from the position of power, whether that power resides in knowledge, rank, age, or force. Though literates tend to see the argumentum ad hominem, for example, as a fallacious means of establishing truth, we recognize its effectiveness nonetheless. In oral societies, such a means is not fallacious, but instead shows verbal prowess and knowledge, and thus establishes a greater right to a truthful narrative’ (136). Oral societies or oral discourse? But does go on ‘Thus, basic mental operations, in their organizational interaction with a “blueprint of the political system”, generate a system of conventional laws whereby truth is established. In this, oral cultures are not far different from literate cultures. The third determinant of conventional legisimilitude, however, rests on the very technological difference between the two cultures, for in an oral culture, as Welter J. Ong points out, one must [137] “think memorable thoughts. ...” ’ (136–37). ‘These conventional ways of patterning, created to counteract the defects of human memory, act as a third and very powerful force in the determination of legisimilar truth. A new narrative, in order to be perceived as true, will have to accord with the form of other truthful narratives. This can be observed to a lesser extent in literate settings, of course; a scholarly article that abrogates generic conventions ... is clearly less true (less “scholarly”) than one which accords with those conventions’ (137). All the same, this would put the massive importance of typological similarities as a mark of truth in SS lives as a mark of relative orality—but such reason surely goes on now. Beowulf as fitting oral patterns of truth better than Unferth (137–XXXXX). But misses the point that Unferth’s version is not amazing and groovy because its main protagonist must fall flat by definition—the flatness reflects more on Beowulf than on Unferth’s truth value? Er, or maybe not? Distinguishes versimilitude (like the messy and anecdotal way life happens) from legisimilitude (true according to the laws of nature/the world).

Downes, Jeremy M., Recursive Desire: Rereading Epic Tradition (Tuscaloosa: University of Alabama Press, 1997).

Downham, Clare, ‘The Chronology of the Last Scandinavian Kings of York, AD 937–954’, Northern History, 40 (2003), 25–51.

Draper, 'Old English wīc and walh: Britons and Saxons in Post-Roman Wiltshire', Landscape History, 24 (2002), 29-43; https://doi.org/10.1080/01433768.2002.10594537

Driscoll, Matthew James, Sigurðar saga þǫgla: The Shorter Redaction, Edited from AM 596 4to, Stofnun Árna Magnússonar á Íslandi, rit, 34 (Reykjavík: Stofnun Árna Magnússonar á Íslandi, 1992). Nothing on sources/influences, as I'd hoped, but an interesting discussion on deciding whether the shorter or longer version is more original, plumping for the shorter.

Driscoll, Matthew James, The Unwashed Children of Eve: The Production, Dissemination and Reception of Popular Literature in Post-Reformation Iceland (Enfield Lock: Hisarlik Press, 1997).

Driscoll, Matthew, `Late Prose Fiction (Lygisögur)', in A Companion to Old Norse-Icelandic Literature and Culture, ed. by Rory McTurk (Oxford: Blackwell, 2005), pp. 190--204

Driscoll, Matthew James, `The Words on the Page: Thoughts on Philology, Old and New', in Creating the Medieval Saga: Versions, Variability, and Editorial Interpretations of Old Norse Saga Literature, ed. by Judy Quinn and Emily Lethbridge, The Viking Collection, 18 (Odense: University Press of Southern Denmark, 2010), pp. 85--102, accessed from http://www.staff.hum.ku.dk/mjd/words.html.

*Dronke, Peter, ‘The Return of Eurydice’, Classica et Mediaevalia, 23 (1962), 198-215.

Dronke, Peter, ‘Waltharius-Gaiferos’, in Barbara et antiquissima carmina: I. Le caractère de la poésie germanique heroïque; II. Waltharius-Gaiferos, ed. by Ursula Dronke and Peter Dronke (Barcelona: Universidad Autónoma de Barcelona, Facultad de Letras, 1977), pp. 27–79. Looks like a major study and synthesis. Yay! 31–32 re how Waltharius and all analogues fundamentally romantic, have happy ending, W. doesn’t want to have to fight. And how folks have tried to argue this away positing an earlier tragic ending and how this is foolish.Analogues quick survey 32–34; origins 34–37; independence shown by variations in detail 39–40. OE fragment generall 37–41. Striking parallels in a speech in Waltharius and Þiðreks saga re Walther convincing Hildegunt go come away with him (43–45). Other stuff mainly re Spanish material thereafter, bla. Appendix 66–79 on dating, basically arguing from parallels with other Latin texts. Reckons early C9, for what it’s worth.

Dronke, Peter, ‘Towards the Interpretation of the Leiden Love-Spell’, Cambridge Medieval Celtic Studies, 16 (1988), 61–75. Notes Lacnunga parallels to ovening instruction of Leiden love-spell 64—but just how it says ‘say this psalm’, no textual link. Locates crucial difference from loricae in the they implore and this demands (71). Herren thought this text a lorica but it’s obviously not. Nowt on MS context . Lein, Bibliotheek der Rijksuniversiteit, MS Voss. Lat. Q. 2, fol. 60rab) (61).

Dronke, Ursula, ‘Art and Tradition in Skírnismál’, in English and Medieval Studies Presented to J. R. R. Tolkien, ed. by N. Davis and C. L. Wrenn (London: Allen and Unwin, 1962), pp. 250–68 (repr. in Dronke, Ursula, Myth and Fiction in Early Norse Lands (Aldershot, 1996), ch. 9). Mentions Rindr without drawing parallels 251. ‘These loves of Óðinn, most complex of the Norse gods, may once have related to aspects of his nature as a god of growth and husband of the earth’ (251, citing De Vries §§393, 395, 516 and a coupleof other things). ‘Sahlgren argues in vain that “Skírnismál intet har at berätta om fruktbarhetskult” ’ (253, with fn. 7 dissing him. See Sahlgren 1928, 18). ‘The bride of Freyr is by that very fact [i.e. by the fact of being Freyr’s bride] his partner in a sacred [254] marriage, and in the imagination of those who worship him represents the terrestrial elements that he fructifies by his divine spirit’ (253–54—blimey! Also seems pretty circular). Not unuseful survey of ev. for Freyr 251-55. Notes rune-poems re þurs 257. ‘It is apt, succinct, integrating, to use the ogre-world as her hell, since proverbially Þurs er kvenna kvo[hooked o]l, ‘Ogre is women’s torment’ [XXXXXyou missed a bit here I thinkXXXXX]. This is the motto applied to the þ-rune in the Icelandic and Norwegain Runic Poems. Precisely what torment or illness of women is meant can hardly be determined, nor why a þurs should cause it [sounds pretty prudish, and ignores runic inscriptions...]. But if þurs is traditionally the rune that causes women’s torment—þurs ríst ek þér—then Gerðr’s hell is properly Þursheimr’ (257). ‘Þursheimr resembles the banishment that primitive tribes impose upon a menstruating woman … Do such superstitions underlie the proverb Þurs er kvenna kv²l?’ (259). Gerðr and Iðunn as the same? (260-61). ‘One last point may underline the complexity and sophistication of the poem. The forcing of the girl to bow to Freyr’s will is achieved by the threat of runic spells. Freyr is not the god commonly associated with runic magic: the only other story of threatening a woman by the power of runes is told of Óðinn. By runes carved on a piece of bark he makes Rindr frenzied’ ‘… in two legends of a girl’s scared marriage with a god, that of Rindr and that of Gerðr, a curse is a prelude to the god’s possession of her. This strengthens the probability that the curese on the refusing woman was an integral part of a version of the hieros gamos. In that case, in two legends of a girl’s sacred marriage with a god, that of Rindr and that of Gerðr, a curse is a prelude to the god’s possession of her. This strengthens the possibility that the curse on the refusing woman was an integral part of a version of the hieros gamos known in Scandinavia. If the curse were original to traditions of Óðinn and not to those of Freyr, it would only have been borrowed into Skírnismál because that also told of a hieros gamos. Traditions of the two [268] gods overlap in so far as their natures do. Whether the poet of Skírnismál inherited the tradition of Skírnir’s curse as part of Freyr’s wooing, or whether he himself introduced it into his poem, what could be more natural than that he should model the curse on runic imprecations appropriate to Óðinn, introducing the gambanteinn ‘magic twig’, the mesmeric eye—seztu niðr—and the carving of the rune-spell, much as Egill Skallagrímsson himself might have done?’ (267-8).

*Dronke, Ursula, and Peter Dronke, ‘The Prologue of the Prose Edda: Explorations of a Latin Background’, in Sjötíu Ritgerðir, helgaður Jakobi Benediktssyni (Reykjavík, 1977), pp. 153–76.

*Dronke, Ursula, ‘The War of the Æsir and the Vanir in Vọluspá’, Idee (1988), 223–38. Repr in 1996. Looks like a milder version of North’s bit…

*Dronke, Ursula, Myth and Fiction in Early Norse Lands (Aldershot, 1996). Collected articles, looks dead handy.

Dronke, Ursula (ed. and trans.), The Poetic Edda, Volume II: Mythological Poems (Oxford, 1997).

Re Völundr’s binding: ‘Saxo too describes the elaborate precautions that must be taken before Hotherus can bind and rob the satyrus Mimingus, who lived in a cave in a barely accessible, icy region and possessed the only sword that could kill Balderus … [n. 11:Saxo iii.ii.5–6 … The “devastating cold” of th region where Mimingus lived, and the need to travel by reindeer, suggests a context suited also to V²lundr, son of the king of the Lapps…’] The name Mimingus links this satyrus (a wild man of the woods?) with the smith’s name Mímir and the sword Mimming, and I would suppose that Saxo implied that the satyrus was the maker of the treasures. (Saxo may well be indebted to traditions of V²lundr in this depiction.)’ (260). ‘The etymology of álfr is disputed; the connection with Skr Rbhús [underringingXXXX] being variously rejected or accepted. The coincidence in function between the Norse elves and the Indian Rbhús [underriningXXXX] lends weight to the argument for a common origin of the words; an IE root could derive from a zero-grade form of this IE root—which moreover could be the basis, with nasal infix, of the Skr rábhate, ‘grasps’ (< *Lmbh- [underingingXXXX] according to S. Mann s.v.)’ (261, n. 13). 272 n. 38 some refs re Ardre VIII. NB form VELANDU C7 Gmn gravestone (citing Nedoma 1988, 58). ‘Like Samson, with all his flaws, Weland too might stand as a figura of Christ. In the science of figura, facts irrelevant to the analogy are not significant’ (280). ‘I would suggest that the carvings of Weland on the Gotland stone and on the tenth century English crosses … point to a simpler and more profound Christian interpretation of Weland. He is portrayed escaping from a smithy on wings, bearing with him a girl. This is a rescue, a saving of the girl from the prison of the smithy, from the despair of her mortal life. It is also a swiftly comprehensible image of redemption, of the deliverance of the soul’ (281). Probably unuseful note to this but it’s long and might have summat in it. Tries the same for the casket (281-2). Hardly convincing… ‘The image of the dying whale, stranded, thrashing the shallows in despair, can hardly be a fortuitioua frame for the two scenes it presents’ (284). note 61 interesting re Alfred’s Fabricius source thingy—pre-Boethius? Dronke sees Alfred’s verse passage as ‘exaltation of Weland’ (285). Hmm. Figura bit 280-85. Re alvítr, ‘probably the poet was using a general term already assimilated into Norse from Old English supernatural beings’ (286). Well, kind of… ‘

‘The author of the prose prologue identifies Níðuðr as a king in Sweden and V²lundr and his two brothers as sons of the kling of the Lapps. These young royal Lapps, wide-ranging hunters, settle in Nordic-named Úlfdalir, which is claimed by Níðuðr as his land (so it would seem, 14/9…). It is this that brings V²lundr within his power. V²lundarkviða now presents a racial confrontation between Lapps and Swedes, in which the Nordic authorities assume their accustomed sovereignty and the Lapps repay them with treacherous and insidious magic. This narrative formula is familiar to the Norse thirteenth century historians’ (287). ‘I can only suppose that in a north Norwegian community in frequent contact with the Lapps, Norsemen might have recognized similarities between motifs in V²lundr’s story and some Lappish legends and traditions. He was a fantastic smith, remaking human heads … and he escaped by flight, like shamans of legend and living shamans who claimed to go on trance journeys through air and water. V²lundr certain does not resemble any other Germanic hero whose story is extant’ (287). 287-9 rather mad idea that it’s Ohthere who transmits the Weland stuff to Norway—just ‘cos it has finns in!! Kind of interesting tho’ for Lappish connections in ASE. Suggests Icelandic redactor, not implausibly (in fact, entirely unsurprisingly) (289-90). 302-4 detailed study of alvítr (as she has it); probably worth citing. 310-11 re problem of lióði; favours ‘prince’ idea, not without reason. Check.

‘Vitka líki: Loki is, no doubt, alluding to Ó’dinn’s journey to the Ruthenians (? in Russia; Saxo iii.iv) to practise seiðr upon the princess Rindr, to beget a son who would avenge Baldr (Kormakr, Sigurðardrápa ¾: seið Yggr til Rindar; BDr 11; cf. Vsp 22-3). Among the ruses to seduce her, in Saxo, Óðinn disguises himself as a medicine-woman, called Wecha (i.e. ON *Vekka < *Vetka < *Vitka, “sorceress”, fem. forms of vitki, “wizard”, not elsewhere recorded in ON). As Strömback argues, 26, it is not necessary to emend to vitku in Lks since Óðinn is performing seiðr as a wizard by pretending to be female. When Óðinn sets out in his disguise, Saxo calls hima viator indefessus, seeking the Ruthenian king for the fourth time: this may relate to 24/5: fórtu verþióð yfir.’ (362).

NBs many Classical love-spells cfing Skírn. also P. Dronke on Leiden Love-Charm 398-9. ‘In planning Skírnir’s curse did the poet borrow from love-spells in popular magical-erotic lore that he knew, to describe his love-frustrated earth? Some of the motifs in the Greek papyri appear again in Bergen. Beneath the learned erotic tradition of the Leiden Lorica, with its Celtic and Graeco-Roman literary links, there may also have been a current of unwritten practice’ (399).

*Drury, Neville, The Shaman and the Magician (London, 1981), 109-112 re most typical shamanic drugs.

*duBois, Page, Centaurs and Amazons: Women and the Pre-History of the Great Chain of Being (Ann Arbor, 1982).

Dubois, Thomas A., Finnish Folk Poetry and the 'Kalevala', New Perspectives in Folklore, 1/Garland Reference Library of the Humanities, 1895 (New York: Garland, 1995). 184-201 on how Vihtoora Lesonen (collected in 1894) had learned the knee-wound section of the Kalevala, but shortened it and in other respects too brought it into line with local traditions. But the synty section in the Kalevala 'finds no parallel in the Knee Wound songs of his family or region. Thus, it is not surprising that Vihtoora's lines match closely those of the literary text' (197). So why leave this addendum to stand when it's clearly unparalleled and he otherwise tidies things up? 'Part of the answer for this change in approach lies in a remark recorded by Karjalainen at the end of his notation of Varahvontta's Knee Wound: 'Tähä peähä tulou rauvan synt'i kun se ukko ottau ta rupieu parantamah. Se oisi ollu iellä rauvan synnin laulettava.' ['Right here comes the birth of iron song when that old man starts to heal him. In olden times one would have sung the birth of iron'] (SKVR I1: 306, postscript). Here, the influence of the Kalevala is unmistakeable, for its order and contents have taught the traditional singer to expect a charm at this point in the song, indeed to view the existence of a charm as part of the song iellä ('in olden times') even though the Knee Wound itself -- as performed in Viena Karelia -- seldom actually includes the loitsu it calls for. ... Clearly, Varahvontta's remark is a milder version of the same change in understanding that led Vihtoora to memorize an additional 109 lines of song outside of his family's traditional repertoire' (199).

[CUL!] DuBois, Th. A., ‘Seiðr, sagas, and Saami: Religious Exchange in thr Viking Age’, in Northern Peoples, Southern States: Maintaining Ethnicities in the Circumpolar World, ed. by Robert P. Wheelersburg (Umeå, 1996). [NW1 698:3.c.95.58]

DuBois, Thomas A., Nordic Religions in the Viking Age (Philadelphia: University of Pennsylvania Press, 1999).

‘The Icelandic law tract Úlfljótslög decrees that all persons wishing to conduct legal business at court must swear to three gods on a sacred arm ring, conserved at a particular temple’ (43), citing GTP, Nine Norse Studies 1972, 4–5

‘The arrival of agriculture in the Nordic region brought with it distinct and revolutionary religious concepts. Celestial bodies—stars, the moon, the sun—rose as favored motifs in rock paintings dating from the second millenium b.c. and after, coincident with the spread of agricultural practices in the region’ (54). Goes on to argue that deities become anthropomorphised and gendered with rise of ‘the coital act … as a prime metaphor for the mystery of agricultural fecundity’ (54). ‘The deities of the earth—the Vanir of Scandinavian texts—were on the whole a passionate, lascivious lot. Within the worldview of early agriculturalists, the magic of natural regeneration—the very basis of agriculture—leads naturally to magic of other types. The Eddaic poem Völuspá depicts Vanir magic as a redolent, intoxicating force, wielded with might and success against the weapons of the Æsir’ (54). Very questionable ideas re Vanir, and extropolations from texts: ‘At every turn within his texts, in fact, Snorri depicts the Vanir as ambiguous figures: powerful and even essential to the proper functioning of the cosmos, but dubious as emulative role models’; markets Hjalti Skeggjason’s verse vs. Freyja with ‘While this Christian disapproval of Vanir customs is clear, it remains difficult to appraise pagan views of these gods’ behaviour’ (55). ‘Recurrently throughout Nordic agrarian religions, we see such mysterious deities of the earth and fertility engaged in procreative sexual relations, a concept known by its Greek title hieros gamos, “divine marriage”. From the union of male god and female earth comes the harvest or the fertility of the cosmos. The Eddaic poem För [sic] Scirnis depicts the Vanir god Freyr’s courtship of the giantess Gerðr, a bride who lives among the frost giants. Freyr’s eventual success signals the triumph of fertility over the frigidity of the giants, being associated with winter, the mountains, and lifelessness’ (55). ‘And Mikael Agricola’s sixteenth-century description of Finnish planting customs mentions a thunder god, Ukko, and his wife, Rauni, who also seem connected to the [hieros gamos] tradition there [in Finland]’ (56, with refs incl. one in English!).

Glosses mara as incubus. Interesting if right.

Saga-evidence for seiðr 123-8. Perhaps too credulous re Eiríks saga rauða etc. and doesn’t make it clear if the word seiðr is used for all instances. Hmm. But concludes ‘The various accounts of seiðr in these narratives thus combine to create a fairly consistent, if nebulous, overall picture of the tradition. The phenomenon appears to be composed on the one hand of concrete ritual practises performed in a specified manner by recognized specialists and on the other hand of complex interactions of spirits operating on an unseen, supernatural plane’ (128). ‘On the material plane, the accounts depict the predominant (but not total) association of the tradition with female practitioners…’ (128). But ‘unfamiliar, even exotic, to many in the community’ (128). Strong assoc with ‘Finns’ and their regions—practitioners thence, descended thence or trained by them (128-9). ‘If we hypothesise that the seiðr ritual practiced by Finno-Ugric and Scandinavian specialists in these saga accounts represents a borrowing from Sámi or Balto-Finnic religious traditions into Scandinavian ritual life (a conclusion reached by Dag Strömbäck in his authoritative study of the phenomenon), then we must assume first Scandinavian familiarity with the rituals of other Nordic peoples’ (129), ev in bans vs consulting “Finn” seers in C11 and 12 Borgarthings Kristenrett, and Eidsivathinglag.

‘The British Isles served as a major conduit for the passage of this knowledge northward to the Nordic peoples. At the same time, especially in the Nordic region itself, older native ideas of spirit loss and possession, characteristic of shamanism, underlay many approaches to disease. Health entailed not only the lack of disease but also the presence of luck, and it could be stolen by the ill will or machiinations of supernatural beings’ (94). Mentions C15 Nadhentals closters bok, Benedictine Convent at Naantali, Finland, (among) earliest scand medical tracts. ‘While the Finnic word for the sauna stove (kiaus) is probably an early loan, other terms associated with the tradition possess deeper Finno-Ugric roots. For instance, löyly—the term for sauna steam, personified in Finnish charms as a healing spirit—finds a counterpart in the Hungarian term for soul or life-force, lélek’ (100, ref seems to be in Finnish ). Much citing of *Brøndegaard, V. J. (ed.), Folk og flora: Dansk etnobotanik (Tønder, 1979).

‘The vulnerability of humans in relation to harmful spirits, typical of Finno-Ugric religion in general, is illustrated in many of the materials collected from Finns and Sámi in recent centuries. Finno-Ugric gods of disease like the Sámi Ruto or Finnish Loviatar required sacrifices, appeasement, or forceful banishment through charms in order to be controlled. Spirit intrusion served as the prime metaphor for infection by disease. Eighteenth-century records of Sámi views of smallpox show that Sámi refrained from speaking around people with the diseasem lest the dangerous male spirit of the disease (known as sueje) take an interest and plague them as well. Even at the turn of the twentieth century, such views persisted among traditional Sámi. According to the Sámi writers Johan and Per Turi, breathing in the odor of a dead body, too, could bring on fatal illness within two years of the mishap. Men could even be infected by pregnancy cravings (vuosmes) if they ate from the same bowl as a pregnant woman without first knowing of her condition. The Finnish custom of confining the ill to the sauna reflects a view toward disease similar to that of the Sámi’ (105).

Re verbal charm medicine using gibberish: ‘The concept of an ailment as a separable spiritual entity underlies all such methods’ (110). Eddaic refs to charms tho’ we have few actual charms (111). 5 refer to dealings with supernatural beings Grogaldr 14, Háv 155, 157, 159, 160, citing *Kuhn 1962, 43-4, and *Detter-Heinzel 1903, 186a, but these ain’t in bibl. . ‘This survey shows that the healing of ailments represented only one of the tasks for which magic was used in Viking-Age Scandinavia, figuring only in about 14 percent of the catalogued charms. Luck in battle represents a more pressing goal (roughly 28 percent), and manipulation of social relations also takes a greater share (26 percent). Supernatural beings figure in some way in 14 percent of the charms, while the remaining 14 percent provide assistance with the practical needs of everyday life’ (112). Biased ev of course, but at least it shows up potential biases in our OE material.

‘Outright condemnation of magic had been declared already in St. Augustine’s De doctrina christiana (c. 376-427)’ (115). I wonder how he words it? (*Edward Peters, The Magician, the Witch and the Law, 1978, 4-5).

du Bois, W. E. Burghardt, The Souls of Black Folk: Essays and Sketches (London: Longman, 1965), first publ. XXXXX 1903. If quoting you should probably check what the original publication for each of these was. 'The would be black savant was confronted by the paradox that the knowledge his people needed was a twice-told tale to his white neighbours, while the knowledge which would teach the white world was Greek to his own flesh and blood. The innate love of harmony and beauty that set the ruder souls of his people a-dancing and a-singing raised but confusion and doubt in the soul of the black artist; for the beauty revealed to him was the soul-beauty of a race which his larger audience despised, and he could not articulate the message of another people. This waste of double aims, this seeking to satisfy two unreconciled ideals, has wrought sad havoc [4] with the courage and faith and deeds of ten thousand thousand people, has sent them often wooing false gods and invoking false means of salvation, and at times has even seemed about to make them ashamed of themselves' (3–4)—false gods rhetoric eye-catching. Sturm und Drang ref p. 7. Not directly significant but perhaps indicates du Bois having this as part of his intellectual framework. 'Thus Negro suffrage ended a civil war by beginning a race feud. And some felt gratitude toward the race thus sacrificed in its swaddling clothes on the altar of national integrity; and some felt and feel only indifference and contempt' (25)--progressivist idea of race/black culture? 'It is easier to do ill than well in the world' (29). Ch. 5 'Of the Wings of Atlanta' particularly laced with Classical mythological references, to Atalanta and Hippomenes. Ch. 6 end: 'The function of the Negro college, then, is clear: it must maintain the standards of popular education, it must seek the social regeneration of the Negro, and it must help in the solution of problems of race contact and co-operation. And finally, beyond all this, it must develop men. Above our modern socialism, and out of the worship of the mass, must persist and evolve that higher individualism which the centres of culture protect; there must come a loftier respect for the sovereign human sould that seeks to know itself and the world about it; that seeks a freedom for expansion and self-development; that will love and hate and labour in its own way, untrammelled alike by old and new. Such souls aforetime have inspired and guided worlds, and if we be not wholly bewitched by our Rhinegold, they shall again. Herein the longing of black men must have respect: the rich and bitter depth of their experience, the unknown treasures of their inner life, the strange rendings of nature they have seen, may give the world new points of view and make their loving, living, and doing precious to all human hearts. And to themselves in these the days that try their souls, the chance to soar in the [69] dim blue air above the smoke is to their finer spirits boon and guerdon for what they lose on earth by being black. // I sit with Shakespeare and he winces not. Across the colour line I move arm in arm with Balzac and Dumas, where smiling men and welcoming women glide in gilded halls. From out the caves of evening that swing between the strong-limbed earth and the tracery of the stars, I summon Aristotle and Aurelius and what soul I will, and they come all graciously with no scorn nor condescension. So, wed with Truth, I dwell above the Veil. Is this the life you grude us, O knightly America? Is this the life you long to change into the dull and red hideousness of Georgia? Are you so afraid lest peering from this high Pisgah, between Philistine and Amalekite, we sight the Promise Land?' (68–69). Obviously a wide range of allusions, but Rhinegold and knightly references interesting.

*Du Boulay, F. R. H., Documents Illustrative of Medieval Kentish Society (Ashford: Kent Archaeological Society, 1964). 255 for elf-queen ref.

*Duby, Georges, something on marriage.

*Duby, Georges, ‘The Diffusion of Cultural Patterns in Feudal Society’, Past and Present, 39 (1968), 1–10

Duggan, Hoyt N. and Thorlac Turville-Petre (eds), The Wars of Alexander, Early English Text Society, s.s. 10 (Oxford: Oxford University Press, 1989)

Dumézil, Georges, Gods of the Ancient Northmen, ed. by Einar Haugen, Publications of the UCLA Center for the Study of Comparative Folklore and Mythology, 3 (Berkeley: University of California Press, 1973a). Originally published as Les Dieux des Germains (XXXX: Presses Universitaires de France, 1959). 3–25 re æsir and Vanir. 11–16 rightly disses idea that the war is Historical. But the other stuff didn’t do much for me.

Dumézil, Georges, From Myth to Fiction: The Saga of Hadingus, trans. by Derek Coltman (Chicago: The University of Chicago Press, 1973b); originally Du mythe au roman: La Saga de Hadingus et autres assais (XXXX: Presses Universitaires de France, 1970)/Dumézil, G., La saga de Hadingus (Saxo Grammaticus I, v–viii): du mythe au roman, Bibliothèque de l’Ecole des Hautes Études, section des sciences religieuses, 66 (Paris, 1953). 'The case of the Scandinavian nations is somewhat different: on the one hand the pre-Christian texts that we still read, the Scaldic or [x] Eddic poems, have preserved much of this area's mythology in its original form; on the other, a very talented and well-informed Christian Icelander has completed our pre-Christian documentation with two systematic treatises on the subject' (ix-x)--striking encapsulation of the old view of Snorri! The treatises in question being those of Snorra Edda? Ynglinga saga is listed separately. 'The Saga of Hadingus, published in 1953 in the Bibliothèque de l'Ecole des Hautes Etudes, Section des Sciences Religieuses (vol. 66), contains the material of one of the two courses I taught in my first year at the Collège de France in 1949-50. I hope to have proved that in [xii] order to provide a content [sic] for the reign of Hadingus, grandson of Scioldus, in other words the third legendary king of the Danish Skjöldungar dynasty, Saxo simply reworked, though in great detail and encountering difficulties in the process that he resolves with a greater or lesser degree of skill, a Scandinavian account of the career of the god Njörðr, whom Snorri Sturluson, retaining his name, made into the second ancestor of the Swedish Ynglingar dynasty' (xi-xii). Ch. 6 'The first mythological digression: giants, Ase gods, and Vane gods', pp. 77-92. Saxo's account of Hadingus shagging Harthgrepa apprently unique in that it involves some 'hint of incest'

Dumville, David N., ‘Ekiurid’s Celtica lingua: An Ethnological Difficulty in Waltharius’, Cambridge Medieval Celtic Studies, 6 (1983), 87–94.

Dumville, David N., 'The West Saxon Genealogical Regnal List and the Chronology of Early Wessex', Peritia, 4 (1985), 21--66. 'Sisam thought that the Alfredian archetype contained in its pedigree(s) the spellings Ceardic ('Anglo-Saxon Royal Genealogies', 333 n 1) and Eaba; about the latter, which had once been thought (wrongly) to be archaic and therefore a dating feature, Sisam was ambivalent, thinking now that it was not old (ibid., 295 and n 4) and now that it was (ibid. 296) although he drew attention to comparable forms occurring right through the ninth century. And concerning the Anglian form Celin (for West Saxon Ceaulin) he became badly muddled: at p 297 n 1, he declared it original to the pedigree, sensibly in line with his theory of borrowing from the Anglian collection; but on p 333 he took Ceaulin to represent the earliest state of the text' (p. 31 n 25). See p. 58 for Dumville's comments on Celin: 'Indeed, a case can be made for the use of the Anglian collection as a source for the Genealogical Regnal List, for it is noteworthy that in the latter's pedigree of Æthelwulf all copies save N give Celm for Ceawlin, a miscopying of the Anglian form Celin proper to the Anglian collection; however, that it was an ultimate, rather than an immediate, source, seems more likely in view of the occurrence of additional names (Wig, [60] Freawine, Freothogar) which the List's version shares with the extended West Saxon pedigrees' (59-60). Cf. 60 fn 118 for further reference to Celin as Anglian.

Dumville, David, 'An Early Text of Geoffrey of Monmouth's Historia Regum Britanniae and the Circulation of Some Latin Histories in Twelfth-Century Normandy', Arthurian Literature, 4 (1985), 1--33 (repr. in David N. Dumville, Histories and Pseudo-Histories of the Insular Middle Ages (Aldershot: Variorum, 1990), ch. 14. 'It is now common ground among students of Geoffrey of Monmouth that the textual history of his Historia Regum Britanniae remains quite unknown' (1), with further details 1-2, including the problem of sampling only a prologue which turns out to have a different textual history from the body of the text.

Dumville, David N., 'The West Saxon Genealogical Regnal List: Manuscripts and Texts', Anglia: Zeitschrift für Englische Philologie, 104 (1986), 1--32 Sigla N London, British Library, MS. Additional 23211, f. lv (saec. ix ex.) P Cambridge, Corpus Christi College, Ms. 173, f. Γ (saec. χ in.) Q London, British Library, MS. Additional 34652, f. 2r/v (saec. xi in: 1001 x 1013) R Rochester, Cathedral Library, MS. A.3.5, ff. T-8r (saec. xii in.: probably 1122 x 1124) T London, British Library, MS. Cotton Tiberius A.iii, f. 178r/v (saec. x ex.: probably 977/8) V Cambridge, University Library, MS. Kk.3.18 (2004), ff. 3V^T (saec. xi2) W Cambridge, Corpus Christi College, MS. 383, f. 108V (saec. xii1

Dumville, David N., ‘English Square Minuscule Script: The Mid-Century Phases’, Anglo-Saxon England, 23 (1994), 133–64.

Dumville, David D., ‘A Thesaurus Palaeoanglicus? The Celtic Experience’, in Anglo-Saxon Glossography: Papers Read at the International Conference Held in the Koninklijke Academie voor Wetenschappen Letteren en Schone Kunsten van België, Brussels, 8 and 9 Sepetember 1986, ed. by R. Derolez (Brussels, 1992), pp. 59-76. Problems with Stokes-Strachen Irish glosses ed. re lack of context, may have lemmata wrong, etc. Purely Latin glosses ignored (63-65).

Dumville, David, Liturgy and the Ecclesiastical History of Late Anglo-Saxon England: Four Studies, Cambridge Studies in Anglo-Saxon England, 5 (Woodbridge, 1992). BORING.

Duplessis, Nicole M., 'On the Shoulders of Humphrey Carpenter: Reconsidering Biographical Representation and Scholarly Perception of Edith Tolkien', Mythlore , Vol. 37, No. 2 (134), 50th Anniversary Issue (Spring/Summer 2019), pp. 39-74 https://www.jstor.org/stable/10.2307/26809354. basically trying to rehabilitate Edith Tolkien, or at least emphasise how little we have her own voice in the Carpenter-led accounts of Tolkien's life. Interesting counterpoint to Bridget Mackenzie's 'misogynist' quote.

Durantil, Alessandro, Linguistic Anthropology (Cambridge: Cambridge University Press, 1997)

Dyas, Dee, Images of Faith in English Literature 700–1500: An Introduction (London: Longman, 1997). Compares BWf with Glc (A—though not explicitly) 21–26. ‘Beowulf, for all his virtues, belonged to an era which had not, in Christian eyes, received the full revelation of God. When Beowulf is contrasted not with the men of his own time but with the new heroes of the Christian age, his flaws become apparent. His courage may be praiseworthy but his motivation is secular and his chief concern is his own reputation rather than the glory of God. This becomes clear when he is set alongside a fully-fledged Christian hero, St Guthlac…’ (22); ‘Guthlac, however, is a hero of a quite different type. He had renounced the use of earthly weapons and fends off his assailants with a quiet confidence [?!] to which Beowulf never aspires. Beowulf is proud of his courage and strength yet cannot predict the outcome of his encounter with Grendel. He lacks the inner certainty of God’s protection which characterises Guthlac throught: …’ (23).

E

Eagleton, Terry, Ideology: An Introduction (London: Verso, 1991).

'A poem by Thom Gunn speaks of a German conscript in the Second World War who risked his life helping Jews to escape the fate in store for them at the hands of the Nazis:
I know he had unusual eyes,
Whose power no orders could determine,
Not to mistake the men he saw,
As others did, for gods or vermin.
What persuades men and women to mistake each other from time to time for gods or vermin is ideology.'
(xiii). 'The study of ideology is among other things an inquiry into the ways in which people may come to invest in their own unhappiness. It is because being oppressed sometimes brings with it some slim bonuses that we are occasionally prepared to put up with it. The most efficient oppressor is the one who persuades his underlings to love, desire and identify with his power; and any practice of political emancipation thus involves that most difficult [xiv] of all forms ofIiberation. freeing ourselves from ourselves. 1he other side of the story, however, is equally important. For if such dominion fails to yield its victims sufficient gratification over an extended period of time, then it is certain that they will finally revolt against it. If it is rational to settle for an ambiguous mixture of misery and marginal pleasure when the political alternatives appear perilous and obscure, it is equally rational to rebel when the miseries clearly outweigh the gratifications, and when it seems likely that there is more to be gained than to be lost by such action' (xiii-xiv). 'Perhaps the most common answer is to claim that ideology has to do with legitimating the power of a dominant social group or class. 'To study ideology', writes John B. Thompson, ' ... is to study the ways in which meaning (or signific~tion) serves to sustain relations of domination.'6 This is probably the single most widely accepted definition of ideology' (5). 'it may be felt that there is need here for a broader definition of ideology, as any kind ofintersection between belief systems and political power. And such a definition would be neutral on the question of whether this intersection challenged or confirmed a particular social order' (6); 'My own view is that both the wider and narrower senses of ideology have their uses, and that their mutual incompatibility, descending as they do from divergent political and concepmal histories, must be simply acknowledged' (7).

Eamon, William, Science and the Secrets of Nature: Books of Secrets in Medieval and Early Modern Culture (Princeton: Princeton University Press, 1994)

Earl, James W., ‘The Role of the Men’s Hall in the Development of the Anglo-Saxon Superego’, Psychiatry, 46 (1983), 139–60. Not exactly pants but too broad to be reliable or useful.

Eckert, Stine and Linda Steiner, 'Wikipedia's Gender Gap', in Media Disparity: A Gender Battleground, ed. by Cory L. Armstrong (Lanham: Lexington, 2013), pp. 87--98. Based on a small, qualitative analysis of men and women readers and contributors; somewhat handy survey of secondary lit on Wikipedia gender disparity.

*Edsman, Carl-Martin (ed.), Studies in Shamanism: A Symposium (Stockholm, 1967). App. good stuff on wider Gmc. ideas of shots etc. c. pp. 130, 141-2.

Edwards, A. S. G., ‘Manuscripts and Readers’, in A Companion to Medieval English Literature and Culture c. 1350–c. 1500, ed. by Peter Brown, Blackwell Companions to Literature and Culture, 42 (Oxford: Blackwell, 2007), pp. 93–106

Edwards, Cyril, ‘Heinrich von Morungen and the Fairy-Mistress Theme’, in Celtic and Germanic Themes in European Literature, ed. by Neil Thomas (Lewiston, N. Y.: Mellen, 1994), pp. 13–30. ‘Such early references as there are to elves are infrequent, permitting no clearly defined picture to emerge’ (16, re German elf-evidence—worth citing on this point?).

Edwards, Cyril. 2002. ‘La3amon’s Elves.” In La3amon: Contexts, Language, and Interpretation, ed. by Rosamund Allen, Lucy Perry and Jane Roberts, 79–96. King’s College London Medieval Studies 19. London: King’s College London Centre for Late Antique and Medieval Studies.

Edwards, Cyril, ‘The Elf, the Witch and the Devil: Lexical and Conceptual Shape-Shifting in Medieval and Early Modern Europe’, in Mapping the Threshold: Essays in Liminal Analysis, ed. by Nancy Bredendick, Studies in Liminality and Literature, 4 (Madrid: The Gateway Press, 2004), pp. 115–34.

*Edwards, Gillian, Hobgoblin and Sweet Puck: Fairy Names and Natures (London, 1974)

*Edwards, Kathryn A., ‘Introduction: Expanding the Analysis of Traditional Belief’, in Werewolves, Witches, and Wandering Spirits: Traditional Belief & Folklore in Early Modern Europe, ed. by Kathryn A. Edwards, Sixteenth Century Essays and Studies, 62 (Kirksville, Missouri: Truman State University Press, 2002), pp.vii–xxii

Egill Helgason, `Huldufólkið, lundinn og þjóðarímyndin' (23 December 2013), http://eyjan.pressan.is/silfuregils/2013/12/23/huldufolkid-lundinn-og-thjodarimyndin.

Effros, Bonnie, ‘Skeletal Sex and Gender in Merovingian Mortuary Archaeology’, Antiquity, 74 (2000), 632–39 [T468.b.31]

Ehwald, Rvdolfvs [Rvdolfvs in text; style?XXXX] (ed.), Aldhelmi Opera, Monumenta Germanicae Historica, Auctorum Antiquissorum, 15, 3 vols (Berlin, 1919). Accessed from http://www.dmgh.de/. Continuous numbering. [History qFF 22 SCR]. i 142 XCV. Scilla.

Ecce, molosorum nomen mihi fata dederunt

(Argolicae gentis sic promit lingua loquelis),

Ex quo me dirae fallebant carmina Circae,

Quae fontis liquidi maculabat flumina verbis:

Femora cum cruribus, suras cum poplite bino

Abstulit immiscens crudelis verba virago.

Pignora nunc pavidi referunt ululantia nautae,

Tonsis dum trudunt classes et caerula findunt

Vastos verrentes fluctus grassante procella,

Palmula qua remis succurrit panda per undas,

Auscultare procul, quae latrant inguina circum.

Sic me pellexit dudum Titania proles,

Ut merito vivam salsis in fluctibus exul.

i 144 XCVIII. Elleborus.

Ostriger en arvo vernabam frondibus hirtis

Conquilio similis: sic cocci murice rubro

Purpureus stillat sanguis de palmite guttis.

Exuvias vitae mandenti tollere nolo

Mitia nec penitus spoliabunt mente venena;

Sed tamen insanum vext dementia cordis,

Dum rotat in giro vecors vertigine membra.

The relevant passage from the preface to the Enigmata (lines 10–13; ed. Ehwald 1919, i 98), with its artful matching of the first and last letter of each line, runs:

Einar G. Pétursson, 'Um álfatrú á Íslandi og í Færeyjum og einkum um söguna af Álfa-Árna', in Frændafundur 5: Fyrirlestrar frá íslensk-færeyskri ráðstefnu í Reykjavík 19.--20. júní 2004/Fyrilestrar frá íslendsk-føroyskari ráðstevnu í Rreykjavík [sic] 19.--20. júni 2004, ed. by Magnús Snædal and Anfinnur Johansen (Reykjavík: Háskólaútgáfan, 2005), pp. 28--38. All about C18-19 material: no doubt interesting, but not for my present purposes.

Einar Már Guðmundsson, Hvíta bókin (Reykjavík: Mál og Menning, 2009).

Einar Már Guðmundsson, `A War Cry From the North', XXXXX February 23, 2009, http://www.counterpunch.org/2009/02/23/a-war-cry-from-the-north/.

Einar Már Guðmundsson, Bankastræti núll (Reykjavík: Mál og Menning, 2011). 'Í vitundinni tengist það undirheimum, kulda, kynlífi, forvitni, bannhelgi, undarlegum manni í hvítum sloppi, áfengislykt, smokkum og hlandi, blóðhlaunum augum, rónum að pissa' (27). Draumaveröld 16 (Noddy's home). Re Rannsóknarskýrsla Alþingis, useful statement on how realism can't actually accommodate the real and effectively serves to draw a curtain across events it can't comprehend, by turns suppressing or normalising them: 'Í bókarformi rauk hún strax í efsta sæti metsölulistans, enda mál manna að hún slái flestum glæpasögum við; og þó hún fjalli um flókna fjármálagjörninga er hún skrifuð á mannamáli, blátt áfram og læsileg. Kannski mun framtíðin líta á hana sem bókmenntaverk, jafnvel afrek á því sviði. Meira að segja má lesa trega og sorg nefndarmanna á milli lína. Á Íslandi er veruleikinn einsog nýtt bókmenntaform. Hann slær öll skáldskapum við. Öfgafullir súrrealistar hljóma einsog raunsæjar kellingar, glæpasögur einsog vögguvísur og furðusögur hafa ekkert í ímynduarafl útrásarvíkinganna að gera' (34). 35-36 Eyjafjallajökull as brilliant, Diabolically provided rescue mission to distract the public from the report just days after it came out. 36-37 Iceland as drug/alcohol addict. Rebels of '68: 'Andlegar rætur uppreisnanna teygja sig langt aftur í tímann, til ótal baráttuhreyfinga og líka súrrealismans í skáldskap og listum, samanber kröfuna um að vera raunsær og framkvæma hið ómöguleika' (100). 'Um leið trúir margt af þessu málsmetandi fólki úr menningarlífinu að menning og listir, ekki síst bókmenntir, hafi borið hróður okkar um heiminn og fátt sé betur fallið til að laga laskaðan orðstír eftir að fjármálafurstar hafa riðið um héruð og skilið eftir sig sviðna jörð' (111). Concept of ísbjarnarraunsæi 149 (i.e. self-conscious, ironic reference to borealising attitudes to Icelandic fiction, deployed in a discussion that has referenced magical realism)--useful concept... 'Kaupthinking. Að hugsa til að kaupa eða kaupa til að hugsa, þar var efinn, stóra spurningin í lífi þessara manna sem virðast hálfpartinn hafa týnt sér í öllum þessum fjármálagjörningum, en ef þetta hefði verið listaverk hefðu þeir sjálfsagt fengið Óskarsverðlaunin eða verið sendir á Feneyjatvíæringinn' (152). 'En ef allt var í boði bankanna, voru þá ekki hin gömlu heit um að listamennirnir virði ekkert nema listsköpun sína, séu trúir verkum sínum, hálfhjákátleg? Eða breytti það í sjálfu sér nokkuð verkunum?' (154).

Einar Már Guðmundsson, Íslenskir kóngar XXXXXX

Einar Már Guðmundsson, 'Prologue: Some Poetic Thoughts Concerning Meltdown', in Gambling Debt: Iceland’s Rise and Fall in the Global Economy, ed. by E. Paul Durrenberger and Gisli Palsson (Boulder: University Press of Colorado, 2015), pp. xxxi-xlii. DOI: 10.5876/9781607323358.c000.

Einar Ól. Sveinsson, Verzeichnis isländischer Märchenvarianten mit einer Einleitenden Untersuchung, FF Communications, 83 (Helsinki: Suomalainen Tiedeakatemia, 1929) Anthropology A-0.02 FFC FF Communications nos. 78, 79, 80, 81, 83 bound together in volume with spine title: Märchen Register. Volume contents: 1. Schullerus, S.: Verzeichnis der rumänischen Märchen und Märchenvarianten. 1928. -- 2. Scheiner, A.: Adolf Schullerus. 1928. -- Kügler, H.: Adolf Schullerus zum Gedächtnis. -- 4. Honti, H.: Verzeichnis der Publizierten ungarischen Volksmärchen. 1928. -- 5. Sveinsson, E.: Verzeichnis isländischer Märchenvarianten. 1929.
876*. I A: Ein König wird von der Königin betrogen, B: er verstösst sie, B1: tötet sie; C: seitdem nimmt er jeweils für eine bestimmte Zeit Fürstentöchter zu sich, tötet sie aber hinterher. D: Ein Kaisersohn nimmt für eine Zeitlang zu sich Fürstentöchter als Konkubinen, verstösst sie dann aber wieder. — II A: Eine Prinzessin wird vorsichtshalber in ihrer Jugend in ein Erdhaus gesperrt. B: Schliesslich wird sie dessen überdrüssig, und der Vater muss nachgeben und ihr ein Frauenhaus bauen. C: Der Kaisersohn (König I A) hört von ihr, besucht ihren Vater, D: will durchaus bei ihr schlafen, E: sie lädt ihn eines Abends in das Frauenhaus ein, F: sticht ihn mit einem Schlafdorn, F1: gibt ihm einen Schlaftrunk, G: rasiert ihm das Haar ab, bestreicht ihm den Kopf mit Teer, H: legt ihn in eine Kiste, schickt diese zum Kaiser, I: legt ihn in einen Sack, lässt diesen aufs Schiff tragen; mitten auf dem Meere öffnen die Schiffsleute den Sack, finden dort den König; es sitzen Eisenstacheln in seinem Fleisch. J: Der Kaiser öffnet die Kiste, findet den Sohn darin. — III A: Der Kaisersohn will sich rächen, B: lässt einen Stuhl in einem prächtigern Saal machen, der Stuhl ist mitStacheln besetzt; C: er zieht mit einer Flotte zu dem Kleinkönig, dieser muss seine Tochter ausliefern. D: Die Prinzessin besucht den Kaisersohn. E: Durch ihre Entschlossenheit gelingt es ihr, den Kaisersohn zu veranlassen, sich selber auf den Stuhl zu setzen, darauf schliesst sie den Saal ab und fährt wieder nach Hause. F: Nachdem der Kaisersohn lange gejammert [131] hat, wird er befreit; G: er ist sehr krank, H: viele Ärtze wollen ihm helfen, aber vergebens; I: jeder, dem es misslingt, wird hingerichtet und sein Haupt auf einer Stange aufgespiesst. — IV A: Also Arzt verkleidet kommt die Prinzessin, B: sie heilt ihn, indem sie ihm — C1: eine Pferdehaut, C2: Ochsenhaut umlegt. D: Dafür verspricht der aiser (König), dem Arzt Frieden zu Schenken, wo er ihn auch treffe oder wer auch der Feind sei, wenn der Arzt nur darum bitte (Friedensfahne, -schild). E: Sie wollen den Arzt auf die Probe stellen, ob er wirklich der sei, für den er such ausgebe, F: indem sue ihn zum Fallen bringen, G: wollen mit ihm baden—er entkommt duch List.—V A: Der Kaiser (und sein Sohn) ziehen auf Kriegsfahrt aus. B: Auf einer Insel trifft er die Prinzessin, die ihre Identität mit dem Arzt beweist, sie versöhnen sich. C: Er kämpft gegen den Vater der Prinzessinm der Arzt kommt und bittet um Frieden für ihn. D: Der Arzt ist die Königstochter. E: Der Kaisersohn hält in Ehren um sie an, F: sie heiraten. // 1) Rang. (Jón Sigurðsson, Steinum, nach seiner Mutter Sesselja Jónsdóttir). Lbs. 421, 8vo (S. 309). "Sagan af Artusi grimma" I ABC — II ABCDEF1I — III GHI — IV ABC1D — V ABEF. // 2) Rang. (Páll Pálsson, Árkvörn, nach Guðríður Eyjólfsdóttir). Lbs 536, 4to — Ritt. 205. I D — II ABCDF1HJ — III ABDEFGH — IV ABC2DEFG — V ACDEF. // 3) Árn. (Brynjólfur Jónsson, Minnanúpi). Lbs. 542, 4to "Sagan af keisarasyninum kvensama:" I D — II CEFGHJ — III ABCEFGH — IV ABC1D — V ACDEF' (130–131). [I didn't find it in the MS on these pp. but rather on 165-68.]

Einar Ól. Sveinsson and Matthías Þórðarson (eds), Eyrbyggja saga, Brands þáttr Ǫrva, Eiríks saga rauða, Grœnlendinga saga, Grœnlendinga þáttr, Íslenzk fornrit, 4 (Reyjkjavík: Hið Íslenzka Fornritfélag, 1935).

Einar Ól. Sveinsson, Studies in the Manuscript Tradition of Njálssaga, Studia Islandica/Íslenzk fræði, 13 (Reykjavík: Leiftur; Copenhagen: Munksgaard, 1953). Njála scribes tend to be conservative: 'As for their sense of freedom towards the text, I think it was perhaps not so marked in our Saga as it seems to have been in the textual transmission of many other [16] Old Icelandic works. The variants in the manuscript show that. The author of Njálssaga is no doubt one of the greatest masters of Icelandic prose style, of all ages, and certainly the scribes felt his excellence. Their way of treating the text seems to show more respect for it than is generally the case with our scribes in those times' (15-16). 27-29 on conflated MSS, emphing that while one might switch exemplars, there's little evidence in the Njála tradition for conflation of two texts--but then, as p. 28 emphasises, why would you when the MSS are all pretty similar anyway?38-39 implicitly accepts need for sampling but insists on looking throughout each MS because of the possibility of switching exemplar.

Einar Ól. Sveinsson (ed.), Brennu-Njáls saga, Íslenzk fornrit, 12 (Reykjavík: Hið íslenzka fornritafélag, 1954).

Einar Ól. Sveinsson, ‘Celtic Elements in Icelandic Tradition’, Béaloideas: The Journal of the Folklore Society of Ireland, 25 (1957), 3–24.

Einar Ól. Sveinsson. 1962. Íslenzkar Bókmenntir í Fornöld. XXXX

Einar Ól. Sveinsson, 'Viktors saga ok Blávus: Sources and Characteristics', in Viktors saga ok Blávus, ed. by Jónas Kristjánsson, Riddarasögur, 2 (Reykjavík: Handritastofnun Íslands, 1964), pp. cix–ccix. Re simls between Gibbons and Viktors, 'In Gibbons saga we are told that Florentia, the maiden queen of India, has sworn to marry that man alone who should defeat her coast-guard (landvarnarmaðr) Eskopart in single combat and surpass her herself in harp-playing. Suitors who cannot meet these conditions are hanged from pillars in her tower; there are twenty pillars, and fifteen princes have already been hanged. (A similar practice [Q421.1] is referred to in Sigrgarðs saga)' (cxxxi).
'In Sigrgarðs saga frækna [small caps] we have still another saga with many resemblances to Viktors saga. The only edition of this saga (by Einar Þórðarson, Reykjavík, 1884) is based on a text about the authenticity of which I know only little but which in all likelihood is unreliable. This should be borne in mind, since it may make all our conclusions doubtful'—good caution, and actually of course that edn does turn out to be highly innovative; but also still pretty representative (cxxxviii). 'The main matter of the saga is derived from a not uninteresting tale of enchantment (álög)'—I like that description—'but into the early part of the story are inserted some episodes that are close to the main plot of Viktors saga' (cxxxviii). S. 'has two sworn brothers, the sons of the farmer Gjóstólfr, but their adventures together have no connection with Viktors saga (being ultimately derived from Bósa saga)'—follow up (cxxxviii). Re Sigrgarðr's womanising, 'It may be remarked at once that in this saga the author strikes a certain balance in his allotment of sympathy to the prince and the maiden queen, or even seems to want to show that she has more to excuse her than he does' (cxxxviii); the motif of the prince who takes temporary wives also in Icelandic folktales (citing FFC 83, no *876); the section of the younger Mágus saga called Geirarðs þáttr ('which is indoubtedly [cxxxix] older than Sigrgarðs saga') has King Priam of the Saracens (ch. 71, cf. Geirarðs rímur, III, 9–12); cf. also traditions of Earl Hákon and Saxo's story of the sons of Vestmarus (Gesta Danorum V.i) (cxxxviii–cxxxix). cxl n. 1, re curse, 'This is apparently the earliest instance of the "life-egg" in Icelandic literature. It occurs next in Sveins rímur Múkssonar (Rit Rímnafélagsins, I, 159, 165, lxxx–lxxxi), the younger Bósa saga (Jiriczeks edition, p. 108 f.; Icelandic J-3.1 BOS), Ólands saga (chs. 134 and 168), and then in the folk-tales of the 19th century (see 3, VI, 273 s.v. fjöregg). A "life-stone" (fjörsteinn) is mentioned in the tale of Ásmundr flagðagæfa (3, 164; cf. V, 45–9)' (cxl). Sees saga as based on a 'folk-tale': 'Everything we have been told of Ingigerðr up to this point derives from the folk-tale that supplies the main matter of the saga. The author seizes upon the motif of the magic spell as a means of making Ingigerðr's actions involuntary, thereby giving depth to his story. By making the spell account for her hatred of her suitors he provides the necessary link between the folk-tale and the plot of Viktors saga' (cxl). Hmm, fair enough; is it so unambiguously a way of letting Ingigerðr off the hook? Depth of different sort? Folk-tale again: 'His third journey is quite different; he now goes as a soldier. On the way he kills a viking names Knútr, puts on his armour, and assumes his identity. Various other adventures with which he meets on the outward journey are part of the folk-tale' (cxliii). cxliii fn 1: 'The description of the drawbacks of the palace where Sigrgarðr and his companions spend the winter recalls a passage in Hrólfs saga kraka, ch.40 ... cf. Bevers saga, ch. 11 (FSS, p. 224, the arrows of steel)' (cxliii). 'Considering how closely Sigrgarðr's first two journeys resemble that of Viktor, and further that the flying cloth is not found in Klárus saga or other variants of the King Thrushbeard märchen (FFC 184, no. 900), it is evident that this part of Sigrgarðs saga is more closely related to Viktors saga than to any other source. Considering further the career of the name of the merchant: Samarien (Elis saga) > Samarion (Viktors saga) > Jónar (Sigrgarðs saga)—it seems highly probable that Viktors saga provided [cxliv] the model for this portion of Sigrgarðs saga.[fn 1 'In Blávus rímur Samarion is sometimes called Jón, sometimes Samarjón or Sámarjón, which can be regarded as an intermediate stage in the development'] Perhaps the author of Sigrgarðs saga had heard some oraltales in which much was made of the arrogance and amorous propensities of the prince (cf. the Icelandic folk-tale FFC 83, no *876); this would account for the chief differences between the two sagas. // It may be mentioned here that the influence of the romantic style is hardly noticeable in Sigrgarðs saga; it diction is most nearly like that of the Heroic Sagas and rather on the plain side, but actually the unreliability of the published text makes any such judgment far from safe. Here and there fine objects are described not unskilfully, but there is less of thata here than in many other sagas of the time' (cxlliii–cxliv). 'In addition to the motifs discussed so far, Viktors saga contains a variety of other motifs. While it is conceivable that some of these could be traced to particular written works, the majority almost certainly can not. Others may be derived from oral tales, but hardly very many. (The case is different with Sigrgarðs saga frœkna, Ála flekks [clxxiv] saga, and, in part, Vilhjálms saga sjóðs.)' (clxxiii–clxxiv). clxxx–cc useful stuff on style of Viktors saga and implictly of romances generally.
Re Matter of Britain 'Celtic themes, especially Irish ones, oppear [sic] in Ála flekks saga, Sigrgarðs saga frœkna, and parts of Vilhjálms saga sjóðs, but there is reason to keep these separate from the "British" subjects' (ccvii). Not sure what Einar is thinking of here (Branwen parallel? Melsnati?)—check his 1957 article? '...the world that the author of Rémundar saga is trying to reveal to his reader is a bright one, and the style of this saga, and many others as well, shows conscious refinement. // Above I have spoken of the classical saga style as a product of the culture of the Old icelandic Commonwealth. The new style that comes into existence in Icelandic sagas about the middle of the 14th century must also somehow be rooted in the society of the time. No doubt the powerful clergy has something to do with the matter. But one might ask whether the new style is not above all intended to please the taste of the nobility that is coming into being at this time—the nobility of governors and prefects, of the great landholders and the owners of fishing stations, who grow rich through the rise of new markets and are already foreshadowing the aristocratic oligarchy of the 15th century and who, while amassing wealth, support the arts of the Church, collect precious objects and fine books, and dream in their own fashion of beauty and refinement' (ccviii)—nice statement of what these texts are up to.
Cites Gustaf Cederschiöld, Fornaldarsögur Suðrlanda preface on style and Finnur Jónsson, Litt. Hist2 III 116 re Sigrgarðs—check out (could be Icelandic B-0.31 JON, 3 vols).


NB translates part of the intro and goes for 'stumbling' for böguliga (clxxix).
Reckons that the name Fulgida in Vilhjálms saga sjóðs is borrowed from Viktors saga--but NB that Vilhjálms saga is attested already in AM 657 c 4to 1340-1390.

Einar Ól. Sveinsson, ‘Kormakr the Poet and his Verses’, Saga-Book of the Viking Society, 17 (1966–69), 18–60. Basically argues that verses are indeed C10 in saga; but doesn’t study non-saga verses as in drápa on Sigurðr of Hlaðir Hákons saga ins góða 14. Didn’t read too closely I must admit.

Einar Ól. Sveinsson, Löng er för: Þrír þættir um írskar og íslenzkar sögur og kvæði, Studia Islandica, 34 (Reykjavík: Bókaútgáfa Menningarsjóðs, 1975)

Einar Ólafur Sveinsson, The Folk Stories of Iceland, rev. by Einar G. Pétursson, trans. by Benedikt Benedikz, ed. by Anthony Faulkes, Viking Society for Northern Research Text Series, 16 (London: Viking Society for Northern Research, 2003), accessible from http://vsnrweb-publications.org.uk/. 'Sigrgarðs saga frœkna is a stepmother story in which a life-egg also appears; it is clearly based on stories which had been around in Iceland for a long time. There is generally no doubt that there are numerous wonder-tales embedded in sagas like these, which were all composed in Iceland in the fourteenth or fifteenth centuries, and from then on there was no danger of their being transformed and accepted into folk-belief' not sure what the point is in the latter bit, but interesting to have his views on dating anyway (235).

[Einar Þorðarson (ed.),] Sagan af Sigrgarði frækna (Reykjavík: Prentsmiðja Einars Þorðarsonar, 1884)

*Ekwall, Eilert, Contributions to the History of Old English Dialects (Lund, 1917). ‘Epoch making’ study of ælC and Anglian/Southern dialects.

Ekwall, Eilert, The Place-Names of Lancashire, Publications of the University of Manchester, 11 (Manchester: Manchester University Press, 1922).

Ekwall, Eilert, The Concise Oxford Dictionary of English Place-Names, 4th ed. (Oxford: Oxford University Press, 1960)

El-Cheikh, Nadia Maria, Byzantium Viewed by the Arabs, Harvard Middle Eastern Monographs, 36 (Cambridge, MA: Center for Middle Eastern Studies of Harvard University, 2004). Discusses views of Byzantine women pp. 123-29. 'The Arab Muslim writers do not depict the Byzantines as individuals, neither in their physical appearance nor in their character. In general, the privilege of meeting men and women from the other camp was relatively rare. Thus, the knowledge that the authors of these texts have of the Byzantines is rarely personal and most often indirect. Consequently, Homo Byzantinus does not appear as a three-dimensional character, and whenever he is al[123]lowed direct speech, he is expressing the thoughts, assumptions, and prejudices of the Arab Muslim narrator. The latter's object was to contrast Byzantine with Muslim behaviour to affirm the superiority of the latter. As foils, the Byzantines are often given negative attributes and are depicted as behaving unnaturally and sometimes even perversely. Such preconceptions are seedbeds for the stereotypes by which differences are exaggerated. This is particularly the case in our texts' description of women and sexual relations.' (122-23) Real-life acquaintance with Byzantine women mostly via slave-women and associated concubinage (123). 'In time, certain conventional descriptions emerged to become common stereotypes. One quality that the Arab Muslims inevi[124]tably assigned to the Byzantines was beauty. Ṣāʿid al-Andalusī states that the king of Rūm is called the king of men because, among all human beings, his subjects have the most beautiful faces, the most well-proportioned physiques, and the most vigorous constitutions.[citing his ṭabaqāt al-umam, 13] This characteristic, beauty, is associated with Byzantine women in particular. / Byzantine women are described as being white-complexioned blondes, with straight hair and blue eyes.' (123-24). These ideas already seem to circulate in the time of the Prophet, and clearly through into C13 (124). 'These glowing reports of the beauty of Byzantine women tend to disparage the women of the subject culture -- that is, the Arab Muslim women. The evident emphasis on the attraction of Byzantine women indirectly suggests that local beauty was less perfect. Yet the very presence of this beauty on the other side of the frontier -- and, thus, at relatively close proximity -- had the potential to threaten the harmony of the male-[125]centered universe.' (124-25). Fear of femmes fatales tempting men, etc. 'Our sources show not Byzantine women but writers' images of these women, who served as symbols of the eternal female -- constantly a potential threat, particularly due to blatant exaggerations of their sexual promiscuity. / In our texts, Byzantine women are strongly associated with sexual immorality; so much so that it is difficult to unearth historical evidence of their daily routines and individual achievements' (125). Some material on sources arguing that Byzantine women are more shameless passionate, libidinous, prone to adultery because they don't have female circumcision + lack of veiling (characterisations which don't bear any obvious relation to evidence for actual Byzantine norms of behaviour) (125-28). 'Such anecdotes are clearly far from Byzantine reality and must be recognized for what they are: attempts to denigrate and defame a rival culture through their exaggeration of the laxity with which Byzantine culture dealt with its women.' 'The entire body of writing on Byzantine women seems to reflect Muslim fears of uncontrolled sexual activity ... The views presented of Byzantine women are indicators of a widespread internal concern' (128).

* Eliade Images and Symbols 1969. 39–56 app. re space and stuff.

*Eliade, M., The Forge and the Crucible, trans. by S. Corrin (New York, 1971).

*Eliason, Norman E., ‘The “Thyth-Offa Digression” in Beowulf’, in Franciplegius: Medieval and Linguistic Studies in Honor of Francis Peabody Magoun, Jr., ed. by Jess B. Bessinger, Jr., and Robert P. Creed (New York, 1965), pp. 124–38. Seems to think that Thryth and Hygd may be the same character. Interesting. Might have good refs too?

Ellard, Donna Beth, Anglo-Saxon(ist) Pasts, Postsaxon Futures (Earth, Milky Way: Punctum, 2019).

**Ellekilde, Hans, ‘Om Álfhildsagnet i Hervararsaga’, Acta Philologica scandinavicaXXXX, 8 (1933), 182-92.

Elliot, R. W. V., Runes, an Introduction, 2nd edn (Manchester: Manchester University Press, 1989), pp. 133-34.

Ellis, Hilda Roderick, The Road to Hel: A Study of the Conception of the Dead in Old Norse Literature (Cambridge: Cambridge University Press). [Edinburgh .293 Dav] ‘The evidence certainly seems to suggest that the guardian Valkyries, the guardian hamingjur of the family and the guardian dísir are one and the same conception’ (135). Easily extended to scary nasty valkyries too. Assocs dísir and elves 137.

Ellis Davidson, Hilda R., ‘The Hill of the Dragon: Anglo-Saxon Burial Mounds in Literature and Archaeology’, Folk-Lore, 61 (1950), 169-85 [ed. main lib. SERIALS per. .39 fol.]. 169-71 surveys some A-S barrow-burials—White-horse Hill, Berks; Uncleby, Yorks (both old mound with multiple 2ndry burials); Lowbury Hill, Berks, Broomfield, essex, Sutton Hoo; mounds near Salibury and Bourne Park, Canterbury. Discusses problem of lack of body at Sutton Hoo and relevant material 171-2. ‘There are also suggestions of funeral ritual. The Bourne Park grave had little recesses at the corners containing seed and the bones of mice (perhaps attracted by it), recalling prohibitions in the Anglo-Saxon penitentials against burning seed near the dead [B. Thorpe, ancient Laws and Institutes of England, Penit. Theod. Arch. Canter. 15 Confess. Eegbert. [sic] Arch, Ebor. 32], and other examples from the cemeteries’ (173). ‘Only a small number of mounds of any size have survived into our time, but we gain some idea of how many have been lost from the work of Kemble on Anglo-Saxon boundary charters [Arch. Journ. XIV, 1857, p. 119f.]’ (173). 174 notes Norse ev. re barrows as title deed – if you can show descent from the guy in the barrow, it’s yours. cf. A-S practise of remembering the nam of the guy in the mound. ‘In the Norse sagas a king claiming his inheritance might do so by sitting on his father’s burial mound, and in some cases the king dispensed his royal power by sitting upon a grave-mound [‘I have discussed these passages in The Road to Hel, p. 105f.’]’ (174). ‘It seems likely, from the frequent references in the boundary charters, that the same custom prevailed among the Anglo-Saxons at one time. Two instances from the Book of Llandaff where the Welsh king makes [175] over land whil sitting or lying on the tomb of a former king certainly suggests something like it in Wales’ (174-5). Later use of mounds for public assemblies (175). Early Xian churches on or by burial mounds – Taplow by church, ‘Under Fimber church in Yorkshire Mortimer discovered that an earlier building, destroyed by fire, had stood upon an atificial mound containing skeletons which was almost certainly a barrow’ (175). Ludlow (175) (according to Leland). Jelling in Denmark – church between barrows (175-6).

‘Another proof of the sancitity of burial mounds is shown by the fact that saints might choose them for dwelling-places. A clear indication of this is given by the Anglo-Saxon Life of St. Guthlac’ (176). Quotes the description of demons; ‘Something in this picture may be due to the conventional attributes of devils from Hell, but I believe something is also due to the pagan tradition of the dead in the grave-mound, and that these creatures are its inhabitants; it would then not be surprising to find, as we do later, that they are heard by Guðlac speaking Welsh, since the inhabitants of an ancient burial mound might be expected to use the language of the earlier race. It is interesting to find, moreover, that in spite of Guðlac’s sufferings he is much envied, and a priest actually tries to kill him so that he can dwell in the mound in his stead. There seems to be little doubt that a man who could keep his place upon the mound would be held in reverence and expected to possess special powers; that he would in fact be the Christian successor of those pagan seers who sat upon mounds for inspiration’ (177). 177-82 re dragons.

Ellis Davidson, H. R., ‘The Smith and the Goddess: Two Figures on the Frank Casket from Auzon’, Frühmittelalterliche Studien, 3 (1969), 215–26. Compares with Gotland picture-stones and Oseberg tapestry 215. Take rh panel weird monster to be herh-os on sorrow mound (219).

Ellis Davidson, Hilda, The Sword in Anglo-Saxon England: Its Archaeology and Literature, corr. repr. (Cambridge: Boydell, 1994) [first publ. 1962)

*Ellis Davidson, H. R., ‘Hostile Magic in the Icelandic Sagas’, in The Witch Figure: Folklore Essays by a Group of Scholars in England Honouring the 75th Birthday of Katharine M. Briggs, ed. by Venetia Newall (London: Routledge & Kegan Paul, 1973), pp. 20–41. Survey of different purposes of magic, e.g. hiding from pursuit, shape-changing, predicting batte outcome, killing. Not very exciting otherwise.

Ellis Davidson (ed.) and Peter Fisher (trans.), Saxo Grammaticus: The History of the Danes, 2 vols (Cambridge: Brewer; Totowa, N.J.: Rowman and Littlefield, 1979–80). 12-13 concisely and rightly disses Dumézil. Re Skiold, 'He used to attend the sick with remedies and bring kindly comforts to persons in deep distress, bearing witness that he had undertaken his people's welfare rather than his own' (15, in book 1). Healing as a royal accomplishment, showing concern, mercy etc. That said, his son Gram 'clothed himself in the most wretched rags and took a mean place at the table. Being asked what gift he brought, he professed skill in healing' (20). Dodgy seductive female Finn here too. Draugr type motif p. 26 re Mithothyn. 29-30 Hadingus kills a sea-monster which turns out to be divine and incur the wrath of the gods, propititated by maing a sacrifice of dark-colours ?animals to Frø. No fertility stuff for Frø here really; maybe something to do with vengeance though it doesn't seem just to be his gig. 'He repeated this mode of propitiation at an annual festival and left it to be imitated by his descendants. The Swedes call it Frøblot' (29).

Ellis Davidson, Hilda, ‘Dreams in Old Norse and Old Irish Literature’, in Northern Lights: Following Folklore in North-Western Europe. Aistí in adhnó do Bho Almqvist/Essays in Honour of Bo Almqvist, ed. by Séamus Ó Catháin (Dublin: University College Dublin Press, 2001), pp. 34–46

*Ellis, Pagan Scandinavia, 99, 130, fig. 22 re transformation of warrior-woman imagery from warior to waitress.

Els, T. J. M. van, The Kassel Manuscript of Bede’s ‘Historia ecclesiastica gentis Anglorum’ and its Old English Material (Assen: Van Gorcum, 1972)

Elton, Oliver (trans.), The Life of Laurence Bishop of Hólar in Iceland (London: Rivington, 1890). Ch 4 (p. 7) L seems to get used as a stand-in teacher while the actual teacher is out drinking; kids take the piss out of him for studying so much (and implicitly for upward mobility, conceivably specifically in the context of his relative poverty): interesting that kids are copping flack for this, and perhaps it hints that our riddarasögur are basically by nerds who had a crap time at school (cf. getting the piss taken out of him for sea-sickness ch 7 p. 13; cf. Taylor saga-book 24 322 for suspicion of foreign language skills; and the epilogues which diss the audience for not listening--possible to reconstruct a pretty nerdy clique here!). Ability to compose Latin verse as quick as one could speak--reminiscent of Óðinn in Ynglinga saga, but presumably hagiographical stuff too? ch. 5 p. 9 King of Norway disses Icelanders--part of the identity-handling here; ch 32 p 62 conversely narrative dissing Norwegian Auðun in Iceland? Ch. 7 (p. 13) wits praised over wealth by Bishop Árni Þorláksson. Ch 8 p. 14 very interesting business of Peter wanting to marry some relatve of the King's and asking the king to write to her; king specifies the letter should be in Latin; Laurence clearly better for this than Peter (implies it's a special skill?) but the king can read it (and has views on its good style--cares about L's handwriting too); and these skills are a way to impress the king (15). Þrándr: Flemish, does fireworks, curious emphasis in the text that L doesn't learn any sorcery of heathen stuff despite thirst for knowledge--the fact that this comes up here points to an implicit association between fireworks and dodgy knowledge (15). And obviously sets up Flemings as a source of cool stuff, and their presence in court. Ch 9 (p. 16) praises Jörund inter alia for being a good scholar (how similar is this description to what you'd find in a riddarasaga?). Here ff. is the Jón flæmingi stuff. I don't get the sentence where the mutual incomprehension of Jón and the Chapter is seen as making him a good mediator--has Elton got this right? Irony? Ch. 9 (17) again, handwriting and Latinity set up as the key test for getting ahead. Check out the exchange of Latin p. 17--how many of the saga's audience would appreciate this? Ch. 13 end (p. 22) 'The end was that no lettered man dared or would execute any bidding of the archbishop's which the Chapter were against'--what does he mean by 'lettered man' here and if it's to do with literacy, why's that important? Ch. 14 p. 23 writ (implictly in Latin cos it's by Jón flæmingi) central. Also a bit of implicit dissing of Icelanders again, though this time in direct speech from bad guys--not quite like in ch. 5 p. 9. Chs 15-16 (pp. 26-27) great stuff with people speaking in both Latin and Norse--it's clearly something Einarr's really interested in; come back to this. CH 16 (p. 28) mentions a writ in annalistic material, and ch. 17 beginning (p. 28) likewise. CH 18 (p. 31) Jörundr quotes in Latin and translates it--what's the implication for L's/Einarr's/audience's Latinity, or code-switching generally? (p.32) letters of authority, pausing to describe how blank cheques work--interesting that description is needed; what's the terminology here? Oh, NB t's partly to set us up for ch. 24, p. 47. Ch. 19 p. 33 tension re Icelandic identity (this time over St Þorlákr). 35-36 poor Latinity of many priests. ch 21 p. 37 L writes a letter--heck how far this is going; 38 copy of it--I'm not sure why this is important in the story, but clearly interesting concern with written word; 39 tearing of writ. ch 22 p. 41 more letter-writing, not writs but just asking for advice from a mate. Likewise ch. 23 p. 44 Lawrence writes a list, apparently for his own use. 45, 46, 51, 52 further emphasis on letters and books as something seized--massively important to Einarr clearly. How many times does the word bréf appear in this saga? ch 25 p. 49--Icelandic solidarity towards L in Niðarós. Ch 28 p. 53 dream with wafer marked with α and ω. Chs 28-29 works as a scholar despite not being a priest any more--a sense of demand for these skills. ch 30, p. 59 letters dead important again; authority of written word--but not truthful. 30 p. 60 teaches Abbot Guðmundr--high level stuff, clearly: L dead learned. Ch 32 (p. 65) troubles to specify that Anselm's psalms on Mary are in Latin--why emphasise this? (Surely not to prove that Auðun can hack Latin?) Ch 33 p. 68 L composes an appeal to Archbish in Latin--clearly L is the main man for Latin stuff again. Again, interesting that it specifies Latin? This time it's more clearly to the glorification of L though. And mentions Bergr Sokkason composing in Norse, apparently because of his scholarship and oratory--check the ON; cf. ch 47 p 97. And specifies L's silence as a monk in Latin AND Norse, and preference for speaking Latin. Interesting--clear register issues here. Ch 34 p.70 writ--from outside Iceland I think. 35 p. 73 more letters. Ch 36 p. 75 emphasises, in the trans anyway, that L read the excommunication of Auðun et al. back in the early days under Archbishop Jörundr. Ch 36 p. 76 'It has been the common speech of men'--þat er oft sagt? Interesting? Ch. 37 p. 78 more letter-writing, within Iceland, merely to communicate; followed up by elaborately described official letter of appointment for L. ch 40 p. 86 engraving verses (composed by L) on a bowl. ch 44 p 91 running of education at Hólar, cf ch 46 p. 97. 94-95 (ch. 45) use of wax tablets for drafting (with Einarr writing up); p. 95 Einarr tellsstories in norse or latin--again, careful to specify.

Enright, Michael J., ‘The Goddess who Weaves: Some Iconographic Aspects of Bracteates of the Fürstenberg Type’, Frühmittelalterliche Studien, 24 (1990), 54–70. re 5 probably C6 bracteates with a woman on ultimately based on Byzantine models. But some interesting differences from the model. Bla about weaving/spinning kit, arguing that this is what’s on the bracteates. Texts ON and OIr etc.65–9 Staff of völvur as copying weaver’s beam? (68). not very useful. Maybe there’s a connection? Maybe not. Oooo…

Enright, Michael J., Lady with a Mead-Cup: Ritual, Prophecy and Lordship in the European Warband from La Tène to the Viking Age (Dublin, 1996). Anthrop X620 ENR. Heavily reliant on Beowulf as a viable depiction of warband life without discussing problems of this. Crap at OE generally, whih is a shame as he relies on it in Ch. 1. ‘Some overall conclusions may now be drawn. The foregoing investigation results in a picture of the comitatus which differs considerably from the prevailing view in which reciprocity is deemed more important than hierarchy and in which the lord’s wife, when she is mentioned at all, figures primarily as a cup bearer to the retainers or a decorative presence at the welcoming of guests. If I have correctly interpreted the evidence assembled then neither view seems fully warranted. The king’s wife or chief wife, the queen if she has been formally recognized as such, is more than just a hostess who dispenses drink; rather, she functions in the hall as women do in society where they act as binders between families who create and embody alliances in order to fashion friendship or restore peace between feuding groups’ etc. (34). Puts her firmly in subordination to husband tho’.

58–68 survey of Classical ev., esp Tacitus for role of women, esp. as seeresses. This seems rather better. stuff. Argues for the likes of Veleda being not powerful and independent but integral part of the poloitical mechanism of the ruler whereby he can give his decisions external sanctification. ‘It might, however, be argued that Veleda was independent enough to support Civilis simply because she wished him well. This possible hypothesis founders on two objections. First, the texts suggest that both Romans and Germans thought Veleda’s prophecies could be influenced by the right kind of timely intervention. Two passages mention the giving of gifts and Cerialis advised her that a change in her attitude would be a service to the Roman people. Simply stated: political allegiance determines prophetic utterance. Thus, even if we assume Veleda’s good will, Civilis would still have needed to control her since prophecy is always a dangerous instrument and a wilful prophetess is a loose cannon on any warlord’s ship … [64] The conclusion that she was not a free agent is, despite generations of assumption to the contrary, inevitable’ (63–64). Hmm, well the inevitability is more a product of the assumptions with which you come to the sources than the sources themselves, but sounds fair enough. And NB prophecy-as-shaping the future. E.g. is Caesar’s account of how Ariovistus won’t engage because matronae say they have to wait till after a new moon—presumably really A’s means of using delaying tacticswithout his warband going mental (65). Gallic war I, 50.

Esp. 80–89 re drinking in marriage ritual—cf. Skírnismál (not mentioned). 75 re trads where bride has to be ritually abducted from family home as part of marriage ceremony (anthropological comparisons)—cf. Skírnismál again. 76–80 marriage as kuje entering a druht (or rather, etymologically, the other way round, he argues: entering a warband like marrying into a druht). Cf.s WfL folgað secan.\

109–21 re women, weaving, spinning, magic. Bidford woman 121–24; nothing to add directly to Dickinson’s account, but the contextualisation perhaps valuable. 118–19 re Bede and Imma; ‘Bede’s chapters surrounding the Imma story seem consciously designed to offer alternatives to the pagan warband system’ (119). IV 21 Theodore makes peace between warring kings—not a woman. IV 22 Imma: praying priest replaces idisi (as it were); IV 23 Hild abandons wordly life; IV 24 Cædmon becomes Xian poet; ‘Bede’s story of Imma, long seen as a picturesque example of [119] Christian thaumaturgy, can now be seen in a new light, as a very precisely tailored substitution for female magic in warfare’ (118–19). Interesting…

His twopennyworth on previous arguments that veleda is cognate with fili, gweled. Reckons Veleda and her messenger like druid and his fili. Hmm. 170–88. Reckons Civilis encounteres British furiae types on Mon while in Roman army. Seems a bit speculative… 183–85. ‘It begins to look as if some Germanic peoples borrowed a variety of Celtic practices at the same time as they were adopting the material culture of La Tène’, Civilis as borrowing whole prophetess idea (187). Don’t think I buy this, but it’s a fair enough reasonable extreme.

180–82 Unferth and Wealhtheow as double act, cf. 189–95. 189–95 wealhþeow as < Veleda. Hmm, won’t really stick but undeniably interesting. ‘As far as I can determine, scholars have constantly assumed that the warlord and the prophetess were unrelated figures wielding power in separate spheres and joined only occasionally when mutual interest dictated common action or, somewhat naively perhaps, in cases where the former might earnestly wish to consult the latter as to the future success of an endeavor. The political dimensions of this tableau—and such must jhave existed because of the status and function of the warleader—were never worked out; in fact, they were ignored. An erroneous impression was thereby created and embedded in the literature. As a further consequence, scholars also seem to have assumed that the genealogy of the prophetess could not realistically be investigated; it probably reached back somewhere to the primordial past and must be taken for granted … But in view of the fact [!] that veleda is an occupational designation borrowed from the Celts, that interpretation does not appear likely. It seems best, therefore, to seek for the origin of the warlord/prophetess/comitatus connection within the context of Celto-Germanic contact in the [197] late La Tène (first century bc) which is in fact the period that establishes the true foundation for subsequent political development of Germanic culture’ (196–97).

Entwistle, Noel, ‘Learning Outcomes and Ways of Thinking Across Contrasting Disciplines and Settings in Higher Education’, The Curriculum Journal, 16 (2005), 67–82, DOI: 10.1080/0958517042000336818. 'coursework almost always produces higher mean scores and less spread of marks than examinations' (70). Some summarised data re asking staff about learning outcomes: 'The ETL project has been asking university teachers to describe what they are trying to achieve with their students. Staff often referred initially to the intended learning outcomes, but sometimes with criticisms of their restrictive nature which were similar to those made recently by Hussey & Smith (2003)' (72). One project goes for 'ways of thinking and practising' 72-73). 'Only in the later stages of an Honours degree do class sizes and the stage of academic development reached allow realistic participation with a community of scholars or professionals, although earlier involvement was found in discursive and contested areas, like history and media studies, as we shall see' (73)--interesting. Perhaps this is something special about history worth capitalising on (cf. 77). 73-74 some empirical work on how far students meet, and can be expected to meet, learning outcomes set for them. Article keen on linking learning outcomes to threshold concepts, and interestingly history seems to have fewer of these than say economics, which would link to the way in which students can participate in the real business of historians earlier on.

Erasmus, Erasmus, Adagia III i 1 ('Festina lente'): And now in turn let me describe the generous behaviour of a friend of mine from across the Alps; one of my special friends I thought him, and still do, for one should 'know one's friends' weaknesses but hate them not'. When I was preparing the Venice edition, I happened to have seen in his possession a Suidas which had the proverbs marked in the margins. It was an immense work, and meant a great deal of reading. Hoping therefore to spare myself trouble, I asked him to lend me the volume, even if only for a few hours, while my servant transcribed the notes into my copy. I asked him repeatedly, and he always said no. After bringing every form of pressure to bear on him without success, I asked him whether he had a mind to publish the proverbs himself, for if so I would most gladly get out of the way of a man who would do the job much better than myself. He swore he had no such intention. 'Then what' I asked him 'are your motives?' And at last, like a man who confesses under torture, he said that everything is now becoming public property from which scholars hitherto had been able to secure the admiration of the common people. 'Hence all those tears.' There lie hid in the colleges and monasteries of Germany, France, and England very ancient manuscripts which their owners are so far from making available of their own accord (with few exceptions) that when asked to do so, they either conceal them or deny their existence or charge an exorbitant fee for the use of manuscripts which they value at ten times their true worth. (Collected works of Erasmus. Vol.31-35, Adages (Toronto: University of Toronto Press, 1982-)

Erhardt-Siebold, Erika von, ‘The Hellebore in Anglo-Saxon Pharmacy’, Englische Studien, 71 (1936), 161–70

Ericksen, Janet Schrunk, ‘Runesticks and Reading The Husband’s Message’, Neuphilologische Mitteilungen, 99 (1998), 31-37. 33-35 actually presents a marriage proposal on rune-stave from Lom, Norway. Hmm.

Erixon, Sigurd, ‘Some Examples of Popular Conceptions of Sprites and other Elementals in Sweden during the 19th Century’, in The Supernatural Owners of Nature: Nordic Symposion on the Religious Conceptions of Ruling Spirits (genii locii, genii speciei) and Allied Concepts, ed. by Åke Hultkrantz, Acta Universitatis Stockholmiensis, Stockholm Studies in Comparative Religion, 1 (Stockholm: Almqvist & Wiksell, 1961), pp. 34–37. 34 on hollow back, kyrtråt (the church sprite) 36–37.

Erla Stefánsdóttir, Huliðsheimakort: teikningar af álfabyggð, huliðsvættum og texti Erla Stefánsdóttir ; kortlagning álfabyggðar og ljósmyndir Kolbrún Þóra Oddsdóttir (Hafnarfjörður: Ferðamálanefnd Hafnarfjarðar, [1993])

Erlendur Haraldsson, `Psychic Experiences a Third of a Century Apart: Two Representative Surveys in Iceland with an International Comparison', Journal of the Society for Psychical Research, 75 (2011), 76--90. https://notendur.hi.is/~erlendur/english/Psychic-experiences/Psychic-Exp-2011.pdf.

Eska, Charlene M., ‘Rewarding Informers in Cáin Domnaig and the Laws of Wihtred’, Cambrian Medieval Celtic Studies, 52 (2006), 1–11. ‘To conclude, we have two law tracts, one in Old Irish and the other in Old English, neither of which is a translation of the other, yet they have [11] an unusual provision in common: an informer receives as a reward half the fine of someone caught working on a Sunday. This shared provision is not found in any other vernacular law tract, nor is it found in any of the extant Latin or vernacular penitentials, although penitential literature s familiar with the concept of informers. The Insular cultural milieu during the early Middle Ages was such that there was a significant amount of borrowing between cultures. It is particularly relevant that the lost Latin version of the “Sunday Letter”, of which the Irish Epistil Ísu is a translation, was the version used by the Anglo-Saxon Pehtred, and that the Epistil Ísu is one o the texts grouped under the heading Cáin Domnaig. All of thisevidence suggests that the concept of the informer’s reward in Cáin Domnaig proper and the Laws of Wihtred derives rom a common sources. Whether this was Latin, Irish, Anglo-Saxon, or oral cannot be determined, because it seems not to have survived the ravages of time, bu the evidence presented above suggests tat the most likely source was a Latin text concerned with the laws of Sunday’ (10–11).

Eska, Joseph F., ‘Towards an Integrated Interpretation of the Right Hand Panel of the Franks Casket’, American Notes and Queries, New Series, 3 (1990), 85-87. Becker 1973, 28 sees genii cuculati figures as ‘ “Todesdämonen”, comparing them with scenes on the Irish high crosses in which two figures, usually half-animal, half-human, are on either side of a human figure, and lending great importance to the fact that the mouth of the central figure is not well worked out, a feature that he says is common in Scandinavian carvings, and that indicates the exit of life’ (Eska disses this last; 86). ‘There seems, then, to be some room for a new proposal that works the three figures into Davidson’s interpretation of the panel. Since we must be dealing with the death of a hero, one may wish to consider whether the notion of rebirth may be represented in some way by the figures. In that case, one thinks instantly of the Nornir, who aid in childbirth and determine the destinies of men. Such an identification of the three figures on the right hand side of the panel may lead to an interpretation of the entire panel as a genre piece that runs full circle through a warrior’s birth, life and death and entrance into Valh²ll to his rebirth in the form of a descendant’ (86). Oh dear. Cite?

Esmonde Cleary, A. S., The Ending of Roman Britain (Savage, Maryland: Barnes & Noble, 1990).

Esmonde Cleary, Simon, ‘Changing Constraints on the Landscape ad 400–600’, in Landscape and Settlement in Britain ad 400–1066, ed. by Della Hooke and Simon Burnell (Exeter: University of Exeter Press, 1995), pp. 11–26.

Estes, Heide, Anglo-Saxon Literary Landscapes: Ecotheory and the Environmental Imagination (Amsterdam: Amsterdam University Press, 2017)

Evans, David A. H. (ed.), Hávamál, Viking Society for Northern Research, text series, 7 (London: Viking Society for Northern Research, 1986).

*Evans, D. Ellis, ‘Celts and Germans’, Bulletin of the Board of Celtic Studies, 29 (2) (1981), 230–55. Vs Celtic domination hypothesis.

Evans, Dafydd, ‘Marie de France, Chrétien de Troyes, and the malmariée’, in Chrétien de Troyes and the Troubadours: Essays in Memory of the Late Leslie Topsfield, ed by Peter S. Noble and Linda M. Paterson (Cambridge: St Catharine’s College, Cambridge, 1984), pp. 159–71. Re Yonec, ‘Marie’s sympathy for the adulterous malmariée could not be more obvious, but the complacent acceptance of adultery is not sustained when confronted with the laack of mesure and with the unjustified disloyalty that goes to the lengths of plotting misery and murder in Bisclavret and Equitan’ (164). But not much of immediate use. Emphs that marie’s taken a Celtic fairy story and turned it into malmariée genre type—better and well-attested later, but obviously old he reckons (165).

Eve, Jeanette and Basil Mills, A Literary Guide to the Eastern Cape: Places and the Voices of Writers (XXXXX: Juta and Company Limited, 2003). 'Today Grahamstown is part of the municipality of Makana, named for the propet, Makana, nicknamed Nxele ('left-handed'), who, in 1819, led an attac on the town. Thousands of warriors in battle array poured over the hills to the east of the town, intending to destroy the military garrison and drive away the British, who had deprived them of their land and homes. In spite of vastly superior numbers the battle went badly for them and they had to retreat, leaving behind hundreds of dead and dying men. Makana was exiled to Robben Island. Less and a decade after the battle Thomas Pringle wrote "Makanna's Gathering", in which he assumes the persona of the warrior prophet and expresses the aspirations of the Xhosa. Near the base of Makana's hill on a site known as Egazini ('place of blood'), a monument has been built to commemorate all those involved in the battle. It is dedicated to reconciliation' (119).

d’Evelyn, Charlotte and Anna J. Mill (eds), The South English Legendary: Edited from Corpus Christi College Cambridge MS. 415 and British Museum MS. Harley 2277 with Variants from Bodley MS. Ashmole 43 and British Museum MS. Cotton Julius D. IX, 3 vols, The Early English Text Society, 235, 236, 244 (London: Oxford University Press, 1956–59).

Ewert, Alfred (ed.), Gui de Warewic: Roman du XIIIe Siècle, 2 vols, Les classiques français du moyen age, 74–75 (Paris: Champion, 1932–33)

Ewert, Alfred (ed.), Marie de France: Lais, new ed. with introduction and bibliography by Glyn S. Burgess (London: Bristol Classical Press, 1995)

Eze, Emmanuel C. “Out of Africa: Communication Theory and Cultural Hegemony”, Telos 111 (1998): 139–62. (Reprinted as “Beyond Dichotomies: Communicative Action and Cultural Hegemony.” In Beyond Dichotomies: Histories, Identities, Culture and the Challenge of Globalization, edited by Elisabeth Mudimbe-Boye, 51–68. Albany: State University of New York Press, 2002.)

F

F., R. M., ‘The Witch Doctor of Leckie’, in The Stirling Antiquary: Reprinted from ‘The Stirling Sentinel’, ed. by W. B. Cook, 5 vols (Stirling: Cook & Wylie, 1893–1909), vol. iv pp. 185–91. Alas, not a proper ed., but summary with quotations. Not clear how much he’s interfered. ‘The registers of the Presbytery of Stirling contain an account of an interesting case which came before the brethren in the year 1628. It is that of one Stein Maltman in Leckie, in the parish of Gargunnock. He appeared before the Presbytery “at Stirling the saxt of Merch, the thrid, the tenth and sevintenth of Aprile 1628”. The accusation made against him was that of “charming and other pointes of witchcraft”, and Stein appeared yo be rather proud of his abilities in this direction, as he “confessed frielie that these aught or nyne zeirs bygaine he hadd sett himself to charming sindrie diseases”. On being interrogated whence he had obtained his skill of healing and how he had learned the practices which he employed he “confessed that he had thame of the fairye folk quhom he had sein in boidilie schapes in sindrie places” .’ (185). 185–86 F. mentions Robert Kirk’s stuff. ‘There is then narrated a series of confessions made by him as to the times, places, and manner in which he exercised his healing powers. He appears to have been called in, as it were, for special consultations. “What he did in Stirling” receives primary attention. Adam Neilson, a burgess of Stirling, fell sick and became heavily diseased. He “sent his sark to him to be charmed be the said Stein, and that he charmed it in this forme [sic re syntax]. God be betwixt this man that aught this sark and all evils in name of the Father, the Sone, and the Holy Ghost, and out on this sark thryse in name of the Father, &c., and that he gave him directioun to wasche his ody in southe running well water, and commandit that the water wherewith the said Adam wes wasched should be cast furth in some desert place where no Christen saule repaires, aufd that he sent to the said Adam ane napkin to wype his body eftir wasching, commanding that the said napkin eftir that he had made his use of it should be cast under the said Adam’s bed.” Payment was made in kind, and for this cure Stein receives “ane furkatt of meale from Johne Gurlay in Glenturen”. Adam Neilson appears and gives evidence, in the course of which he deponed that when he desired thein Maltman to heal his disease he answered that his sickness behoved to be laid on either beast or body. To this Adam replied that he would not have his sickness “casten on any body or Christen creatur bot upon ane beast,” and promised that he should pay for the beast. This bargain was made by the said Adam Neilson and Stein Maltman in Wester Leckie in October, 1627. // The case of a lunatic in the Abbey of Cambuskenneth claims the curative skill of Stein. This was a youth called James Glen, and it happened [187] about six years before the date of his confession. he [sic] method adopted to cure the lunatic is thus described:— “He caused set furth the said James Glen his alone betwix nyne and ten in ane winter night and bad draw ane compas about the said James with ane drawn sword, and that the said Stein went out his alone into the yaird to hold affe the fairye from the said James, from the qlk he bargained to have ressaved fyve merks money gross. He gave him the half thereof only, and the said Stein meitting with the said James Glen upon the last Fair of Stirling and seiking the rest of the money, the said James ansored he had gotten over much for any gud he had done him, whereupon the said Stein tuik the man be the hand and said he should put him in his awin place, and so its seems it fell out, for the same night the man hanged himself.” We next find Stein in St Ninians, where he is called upon to cure a child of Patrick Wright “in calsey syd”. This child was sick, and Stein made his father take his son out during that night to a marche dyke “at the pow of the borrow milne of Stirling”. he caused the father to stand on the one side of the march dyke with the child in his arms, while he stood on the other; and being on their knees he took the bairn out of his father’s arms, over the dyke, and after he had prayed to God “and to all unearthlische creatures to send the bairne his health againe he delivered toe bairne back againe to his father over the dyke”. // ‘From St Ninians Stein comes to the parish of Logie, being sent for by Andrew Kidston in Nether Craig, whose wife, Jonet Chrystie, was “heavillie diseased”. He diagnosed her trouble to have been caused by fairy influence, and so “he brocht in some south running water, seathed it in ane pan, and put one elff-arrow stone in the water because it wes ane remedie against the fairies schott, that he gave to the said Jonet Chrystie ane drink thereof, and immediatlie efter the said Jonet had drunk thereof the said Stein caused the hail servants to depairt out of the house for fear they should ressave skaith of her, and particularlie he had Elspet Steinsoune their servand, being lying beyond the said Jonet Chrystie in ane Longsettle, cum furth and leave her, for, said he, gif any evill cum on thee I will never get mends for thee”. [187] // Having thus cleared the room of those present Stein also went out of the house for a certain space and returned again. He proceeded to cut some cheese, giving a piece to each of those in the house. But it was alleged that Agnes Davidson, who was present, refused to take the piece offered to her, whereupon he said “that the said Agnes would rew the refusall”. And it seemed that the said Stein transferred the disease from Jonet Chrystie to Agnes Davidson, “as will moir cleirlie appeir in the said Agnes her dispositionne in maner after following:—At Logye the first of Aprile, 1mVIc twentie and aught zeirs, in presence of Mr Henry Schaw, minister thair, David Leaschmane and Thomas Chrystie twa of the Eldars, and Malcolme Towar Reider at the said kirk Agnes Davidsoune in Spittall ane publick spactacle to the hail parochin, blind of her sight tyed to her bed in ane heavie agonie of seiknes not common, deponit that sche wes in Andrew Kidstoune his houss in Nether Craigtoune, where Janot Chrystie his spous tuik ane great brasche of seiknes, and Stein Maltman being present with her the said Agnes Davidsoune desyred Androw Kidstoune to cum to his wyfe for she had taken ane great brasche of seiknes; Stein Maltman ansored that sche might have bein at her awin home gif she had only for perchance she might rew it therefter her being thair. And thairefter the said Stein Maltman wes going to his bed tuik ane kebbock of cheise and cutted ane peace ang [sic] gave to everie ilk persoune of the houss with ane peace of bread and gart lay it on the duir head and window head, and desyred the said Agnes Davidsoune to tak ane peace cheise and break also qlk sche utterlie refuised, whereupon the said Stein Maltman ansored that sche wald soir repent the refuisall of his bread and cheise at her hart. The qlk repentance, as sche alleges, she has fund since syne and the said Stein of her hail greif.” // According to Stein’s own confession, he gave Agnes Davidson a remedy for her trouble, and advised her “to go furth to ane whine buss and thair seik her healthe from God and all uneardly creatures, for sche had gotten ane blast of evill wind”. // There were other cases besides that of Jonet Chrystie and Agnes Davidson in the parish of Logie to which Stein Maltman was called. He admit himself that he was in the house of John [189] Garrow in Corntoun, when the said John was sick, and to effect a cure he caused him to be set out during the night by himself “in that place quhaire he thocht he tuik seiknes”, and told him to pray to God and to all unearthly wights to send him his health again. Another case was that of a son of David Ewing in Westgrange, who was sick and “had taken ane frae in the night.” The father of the child was instructed by Stein to take the bairn out about eleven or twelve hours at niht, “and lay his hand upon the bairnes head, and directed him to draw his sword and schaik it about the bairne, for, said Stein, the fairye wold not cume where they saw drawn swords”. The drawn sword appears to have been considered an effective weapon in counteracting the baneful influences of the fairy folk, and Stein resorted to it in another case in the parish of Kippen. John Forrester there was heavily diseased, and called in the help of the witch doctor of Leckie, who desired him to go to the pace where he had contracted his sickness, and there ask for his health again. Stein took this man, John Forrester, and his brother Thomas, two several nights, about midnight, to the place where John “had gotten his seiknes”, and he made them both kneel down on the ground, “and drew ane scoire about thame with ane drawn sword, and that thairefter he went from thame ane certain space and prayed to God and all unearthlische wights to send the said Jhone his health againe”. On these occasions, while he was out in the darkness with the two brothers, he ordered John Forrester’s wife to shut both doors and windows and fear nothing, nor yet speak no matter what she saw or heard until they returned, “for nothing wold aill her”. // The result of these midnight incantations was that John Forrester became much better; but when he was somewhat convalescent, and like some patients showed ingratitude to his curer, Stein told him in a menacing manner “that the wand that struck him befoir wes yet to the foir, qlk seames to be accomplisched for with few days the said Jhone cumming out of his ain hous in the morning and being in gud health, at his awin doore he lay downe and presentlie died”. [190] // Stein further confessed that he had washed Nicol Campbell in Kippen, who was sick, and that he got “ane codwair with ane peck of meall for his pained.” The last of the Kippen cases was Walter Millar in Glentirren, whom he took out during the night to the place where he got his sickness, and there prayed to God and all unearthly wights to send him his health. Thereafter he laid his hands on the said Walter and “rubbed his breist and his bak with ane elffarrow stone”. // At this times it was a common practice for persons in sickness to get their shirts charmed, and there are instances of this being dne by other people who dealt in the black art besides Stein Maltman, but we do not touch on these at present. The remaining examples of Stein’s skill are taken from cases in the parish of Gargunnock, where he lived, and the first is an instance of shirt charming. He “confessis that James Stewart’s sark in the time of the said James his seiknes wes brocht to him in Gargunnock be Thomas Stewart, and that he charmed the sark as he had done uthers”. He also charmed the shirt of a daughter of Thomas McLehose “who them wes dumbe, uttering these words, put it on thrys in the name of God, the Father, the Sone, and the Holy Ghost; I hoip in God the bairne will speake belyve, qlk the bairne did accordinglie”. // John Moir “in Buchlyvie” had consulted him about his son, who was supposed to have got trouble from the fairies, and in this case also Stein followed his usual methods. He took out the child in the night-time, “saying he had some company to meit with,” and drew a compass round about the bairn with a sword, and thereafter returned to the house, “and he had not mett with his companie the fairies.” He also caused the child’s mother to set a pan full of water upon the fire, into which he cast “ane elffarow stone thairin of purpoiss to wasche ye bairn thairwith”. “Lykways the said Stein confessed that for helping of ane seik boy in Johne Dune his hous he bad bring to himself twa pecks of meall, twa peaces of beif, for he behauifit quyetlie some night to cast thame over the Binne Craige”. //’ (190). Then just F.’s concluding note (190–91).

* * * Notes to Stirling Presbytery Records CH2/722/5. p. 18 lines 11ff. Volume covers feb 22 1627–april 2 1640. Underlining for words needing checking. Looks like everything pp. 16–40 may have been written up in one stint; certainly it is the case that all Stein’s stuff is written up (presumably from other records) after the events. Punctuation more dense in some sections? Hinting at differing underlying texts? Spelling seems pretty consistent, but might be good to check.

At Stirling the saxt of march

the thrid the tenth and sevin =

tenth of april 1628

In quhilk of the bretherein thair

assembled

The quhilk day compeired Stein Maltman

in Leckie parochine of Gargannock who

in quhilk of the bretherein their assembled

being accused for charming and XXXXX ther

pointed of witchcraft, Confessed frielie

that these aught at nyne eirs bygain &

he had sett hXXpef to charming sindrie diseased

and being demaunded quhence he had his

skill of healling and how had Learned

the prattickes quhilk he vsed Confessed þt

he had thame of the fairye folk quhom

he had sein in bodilie schap & in sindrie places

p. 19

Quhat he did in Stirling

The quhilk day the said Stein confessed that

Adam neilsoune burges in Stirling being seik

and hevilie diseased sent hes sark to him

to be charmed be the said Stein, and that

he charmed it in this forme, God be betXX

this man that aught this sark and all evills

Sterling in name of the father the sone and the holy

ghost, and put on this sark thryse in name

of the father XXXXX, and that he gave him

directioune to wasche his body in southe

running well water And commandit that the

water wherwith the said adam wes wasched

should be cast furth in some desert place

XXXXX no christen saXXXXX repaireX, and that

he sent to the said adam ane napkin to

wype his body efter wasching commanding þt

the said napkin efter þt he had mad þis vse of

it should be cast wnder the said adames bed

for the quhilk cuire he confessed he ressavit

and furkatt of meale from Jhone Gurlay

in Glenturen. /

The quhilk day adam neilsoune deponed þt when

he desyred Stein maltman to haill his —

XXXXX the said Stein answered that his —

seXXXXX XXXXX to be laid on ather

brast or body, To whom the said adam

replyed þt he wold not have his seiknes

p. 20

casten on any body or Christen creatur [the r here added in different ink]

bot vpon ane beast and promeised that he

should pay for the beast and deponed þt

these XXXXX hes past betXXXXX him & she said

Stein in wester Leckie in october M =

vicl twenthe and sevin eares

The quhilk day Stein confessed that he wes

with James glen in abbay XXger about XXXXX

eir since and promeised to cuire him being

XXXXX for the quhilk sXXX [MS smudged] he confessed þt he

caused sett furth the said James glen his alon

botXXXXX nyne and ten in ane winter night

and bad draw ane compas about the said

James with ane drawin sword and thathe

said Stein went out his allon into the aird

to hold XXXXX the fairye from þe said James

for the quhilk he barganed to have ressaved

fyve merks money XXXXX he gave him the

half þerof only and he said Stein meitting

with the said James glen vpon the last fair

of Sterling and pXXXXXing the rest of the moey

he said James ansXXXXXed he had gotten over much

for any gud he had done him qrwpon the

said Stein tuik the man by þe hand and said

he sould put him in his awin peace and

so it seimed it fell out for that same

night the man hangid himself .

p. 21

Quhat he did in St ninianes

Sanct= The quhilk day the said Stein confessed þt

ninianes he had bein in Patrik wrights hous

in calsey syd, and that he caused the said

Patrik tak furth his sone being then

seik in the night tyme to ane merche

dyk at the pXXXXX of þe borrow XXXXX

of Stirling qXXXXXr þe said Stein being put/quhilXXXXX

him self with the bairne and his father

he caused the said patrik to stand on

the on syd of þe merche dyk with the

bairne in his armes and the said Stein

him self on the wXXXXX syd of þe dyke

and being on thair kneis he tuik the

bairne out of his fathers armes over

the dyk and efter that he had prayed to

god and to all vnearXXXXX creatures

to sXXXXX the bairne his healle againe

he delyvered the bairne bak againe to

his father over the dyke.

Quhat he did in Logye .

The quhilk day þe said Stein confessed þt he

Logye wes send for be androw kidstoune

in nether craig to haill or help the said

p. 22

Androw his wyfe Jonet chrystie being þen

hevellie diseased that he brocht in XXXXX

south running water seathed it in ane

pan and put ane Elff arrow stone

in the water because it wes ane remedie

against þe fairies schott that he gave

to the said Jonet chrystie ane drink

þerof and Immediatlieefter the said

Jonet had drunk þerof the said Stein

caused þe haill servants to depairt

out of the housß for fear they sould

ressave skaith of her and particular

lie he bad Elspet Steinsoune thair

servand being lying beond the said

Jonet Chrystie in ane Longsettle cum

furth and leave her for said he gif

any evill cum on the I will never

gett mends for the efter that the said

Stein having gone out of the housß

for ane certaine space he came

in againe and cutted some cheise &

gave ane peace þerof to the people in the

housß Wherof it is allegit that agnes

davidsoune being thair XXXXX refuised

to tak ane pairt thairof from

the said Stein maltman quherfoir he said

p. 23

that the said agnes sould rew the refuisall

so as it seames the said stein transferred

the said Jonet Chrysteis deseas vpon the said

agnes davidsoune as will moir cleirlie —

appeir in the said agnes her despositioune

in maner efter following

AT Logye the first of aprile XXXXXtwen

tie and aught eirs in presaunce of Mr Henry

Schaw minister thair david XXXXX

and Thomas Chrystie twa of the Eldars

and Malcolme Towar XXXXXidar at the said

XXXXX . Agnes davidsoune in spittall ane

publicXXXXX spectacle to the haill XXXXX

blind of her sight tyed to her bed in ane

heavie agonie of seiknes not comoune,

deponit that sche wes in androw kidstoune

his housß in nether craigtoune quhair Jonet

chrystie his spous tuik ane great brasche

of siknes and Stein maltman being

present with her the said agnes davidsoune

desyred androw kidstoune to cum to his

XXXXX for scho had taken ane great brasche

of seiknes Stein maltman ansored that

scho might have bein at her awin home

gif scho had ony for perchance scho might

rew it þerefter the being thair . And

thairefter the said Stein maltman

p. 24

wes going to his bed tuik ane kebbock of

cheise and cuttod ane peace and gave

to everie ilk persoune of the housß with

ane peace of break and cutted ane

peace cheise and bread and gait lay

it on the duir head and window head

and desyred the said agnes davidsoune

to tak ane peace cheise and breid

also quhilk scho wtterlie refuised quherwpon

the said Stein maltman ansred that

scho wald soir repent the refuisall

of his breid and cheise at her hart

The quhilk repentance as scho alleges

scho hes fund sincesyne and the said Stein

of hor haill greif

The quhilk day the said Stein maltman

XXXXX he wes in James chrysties housß

in cornetoune and thair charmed

ane seik bairne of his in the forme &

maner he had done with Patrik —

wrights in Calsey syd befoir

The quhilk day þe said Stein XXXXXssed yt he ne

in Jon Garrows housß in cornetoune and qu

the said Jhonnes seik he caused sett him out

in þe night his allon in þt place quhair

he thocht he tuik seiknes and bad the said

Jhone pray to god & all wneardlie wights

to send him his health againe

p. 25

The quhilk day Stein confessed þt he send XXXXXrd

to agnes davidsoune in spittall being for þe

present heavellie diseased with her bXXXXXhe Mccolls

davidsoune and desyered for to go furthe

to ane whine busse quher scho had contracted

her diseas and thair seik her healthe

from god and all vneardly creatures

for scho had gotten ane blast of evill

wind

The quhilk day Stein confessed þt he counselled

david Ewin in west grange for helping of

his sone who was then seik and had taken

ane fray in the night to tak the bairne

out in þe nyt at ellevin or twell houres [final s damaged]

and lay his hand vpon the bairnes head

and directed him to draw his sword

and schaik it about the bairne for

said Stein the fairye wold not cume

quhair they saw drawin swordis .

Quhat he did in kippen .

The quhilk day the said Stein confessed that

Kippen . being in Jhone forresters housß in kippen

who being heavellie diseased desyred the

said Stein to help him give he contid

to whom he answered that the said Jhone

behXXXXXed to go to the place quher he had

contracted the seiknes and after his healthe

p. 26

quherwpon the said Stein tuik the said Stein [crossed out by original scribe]

Jhone foster and his brother Thomas foster

twa severall night about midnight to the

place quhair the said Jhone had gottin his seiknes

and when they wer cum to the peace quhair

he said Jhone had gottin his secknes he

caused the said Jhone and Thomas sitt

doune on the grund wpon thair Aneis

and drew ane scoir about thame with

ane drawin Sword and that thairefter

he went from thame and XXXXX

XXXXX and prayed to god and all wnearth=

lische wights to send the said Jhone his

health againe, lykways that in these

nights foirsaid he bad the said Jhone

fosters wyfe steik boith dore and winXXXXX

and fear nothing and speak nothing quhat

ever sche hard or saw till they returned

againe for nothing wold aill her .

Lykways confessed that efter the said

Jhone wes XXXXX thing convalescit, and

he said Jhone seamed to be somthingXXXXX

forme said that the want that struik

him befoir wes et to the foir XXXXX

seames to be accomplisched for within

few days the said Jhone cumming out

of

p. 27 of his awin hous in the morning and being

in gud health at his awin doore he lay

downe and presentlie dies

The quhilk day the said Stein confessed þt

he wasched nicole campbell in kippen

being seik, and þt he gottXXXXX ane codwair

with ane peck of meale for his paines

Lykways confessesXXXXX 1 If reallypresent tense NB as evidence for original text underlying fair copy.

XXXXX in GlentirronXXXXX þt he tuik him

fXXXXXth in the night to the place quhaire he

gott his seiknes and prayed to god and

all vnearthlisch wights to send him his

health, and efter þt, laying his hands

on the said walter he rubbed his breist

and his bak with ane Elffarrow

stone

Quhat he did in Gargonnok

The quhilk day Stein maltman confessed

Gargonnok that James Stewarts sark in the tyme

of the said James his seiknes wes brocht to

to 2 scribal error?Again pointing to underlying MS. But then we all duplicate words sometimes.

and þt he charmed the sark as he had

done XXXXX .

Lykways confesses þt he charmed ane sark

of thomas mcleheis his dochter who then

wes

p. 28 dumbe wttering these words put it on

XXXXX in the name of god the father the

sonne and holy ghost JhoneXXXXX in god the bairn

will speak XXXXX quhilk the bairne did

accordinglie

Lykways confesses that he said to Jhone MXXXXX

in XXXXXochlyvie þt he wes able to cuire þe

said Jhone his sonne gif he gott trXXXXXble be þe

fairie, and þt he tuik out the bairne

in the night saying he had some cumpany

to meit with þt he drew ane compas aboXXXX

the bairne being þerout with ane sword, and

efter he returned to the hous, and he had

not mett with his companie the fairies

As also that þt he caused the bairnes mother

to sett on þe fyer ane pann full of water

and that he cuistXXXXX ane Elffarrow stone

thairin of quXXXXX ti wasche þe bairne

thairwith

Lykways þe said Stein confessed that for

helping of ane seik boy in Jhone dund

his hous he bad bring to himself twa

pecks of meall twa peaces of beif

for he be hXXXXXit quyethe some myht

to cast thame over the Brune craige

Fabech, Charlotte, ‘Reading Society from the Cultural Landscape: South Scandinavia between Sacral and Political Power’, in The Archaeology of Gudme and Lundeborg: Papers Presented at a Conference at Svendborg, October 1991, ed. by P. O. Nielsen, K. Randsborg and H. Thrane, Arkæologiske studier, 10 (Copenhagen: Akademisk Forlag, 1994), pp. 169–83.

Fabech, Charlotte, ‘Organising the Landscape: A Matter of Production, Power, and Religion’, Anglo-Saxon Studies in Archaeology and History, 10 (1999), 37–47. 42–44 actually presents an abstracted model for central places in southern Scandinavia

* Fabian, Johannes, Time and the Other: How Anthropology Makes its Object (New York: Columbia University Press, 1983). Looks like a cool book for africans as contemporary ancestors etc. Useful re Marrku and Jari morality and health project?

Fahn, Susanne Miriam, and Gottskálk Jensson, 'The Forgotten Poem: A Latin Panegyric for Saint Þorlákr in AM 382 4to', Gripla, 21 (2010), 19-60.

Fairclough, H. Rushton (ed. and trans.), Virgil: Eclogues; Georgics; Aeneid I–IV, rev. ed. by G. P. Gould (Cambridge, MA: Harvard University Press, 1999–2000). Book I opening tolerably like Aldhelm CDV; NB ‘et vos, agrestum praesentia numina, Fauni / (ferte simul Faunique pedem Dryadesque puellae!)’ (‘…come trip it, Fauns, and Dryad maids withal!’) I ll. 10–11. Whole invocation I 1–42. Muses invoked e.g. II475–78; mentions nymphs, as well as elsewhere, IV 531–34; ‘hinc miserabile Nymphae, / cum quibus illa choros lucis agitabat in altis’ 532–33.

Falileyev, Alexander, ‘Beyond Historical Linguistics: A Case for Multilingualism in Early Wales’, Ireland and Europe in the Early Middle Ages: Texts and Transmission /Irland und Europa im früheren Mittelalter: Texte und Überlieferung, eds. Próinséas Ní Chatháin & Michael Richter. Dublin: Four Courts Press, 2002, 6–13. Celtic D-0.31 NIC    (H Avokok. 940.1 Ireland) Really just about a couple of tricky etymologies.

Falileyev, Alexander and G. R. Isaac, 'Leeks and Garlic: The Germanic Ethnonym Cannenefates, Celtic *Kasn- and Slavid *Kesn-', NOWELE: North-Western European Language Evolution, 42 (2003), 3-12. 'Peter Schrijver has recently discussed the prehistory of the neo-Celtic name for 'leek', 'onion' and 'garlic'. Following a suggestion of Alexander Lubotsky he derives Welsh cennin 'leek' (cf. Old Welsh Cennin gl. cipus), Old Cornish kenin euynoc gl. allium, Breton kignen 'garlic', Old Irish cainnenn gl. cipus from Common Celtic *kasn-i[macron]na[macron and compares this protoform with the Russian name for garlic, česnók, from *kesn. The discrepancies in the vocalism and the limited distribution suggest, according to Schrijver, that these words are of non-IE origin' (3). Hmm, this is really useful, including for the notes and bibliography--copy it!

Falileyev, Alexander, Ashwin E. Gohil and Naomi Ward, Dictionary of Continental Celtic Place-Names: A Celtic Companion to the `Barrington Atlas of the Greek and Roman World' (CMCS: Aberystwyth, 2010)

Falk, Hjalmar, ‘Svensk Ordforskning’, Arkiv för nordisk filologi, 37 (1925), 113-39. 136, ‘Ikke uten interesse for bedömmelsen av det nord. sejd er de to vel sikkert beslektede ags. ord for påhekset sygdom; ælfsiden of sidsa’ (136). That’s it.

Falk, Oren, 'A Dark Age Peter Principle: Beowulf’s Incompetence Threshold', Early Medieval Europe, 18 (2010), 2--25. Meantions forthcoming book This Spattered Isle: Violence and Risk in Medieval Iceland.

Fallis, Don, 'Toward an Epistemology of Wikipedia', Journal of the American Society for Information Science and Technology, 59 (2008), 1662-74 http://hdl.handle.net/10150/105728 'The epistemology of testimony looks at how it is possible to come to know something based solely on the fact that somebody else says that it is so' (Fallis 2008, 1663-64), which is what encyclopdedias are all about. 'Most work in epistemology is primarily concerned with how cognitive and perceptual processes within an individual lead to the acquisition of knowledge. In contrast, social epistemology looks at how social processes lead to the acquisition of knowledge' (Fallis 2008, 1664). Wikipedia is the product of mass collaboration, which has been little studied. This strikes me as weird, because 'knowledge' (whatever that is), *is* the product of mass collaboration. So in a way Wikipedia just crystallises questions about what the fuck historians are doing generally. And to judge Wikipedia we need to define our epistemic values. These, Fallis says, have been little studied outside fundamental questions about knowledge. (And of course epistemic values can come into conflict, e.g. speed may come at a cost of reliability: 1669.) It strikes me that the reason why we're now fretting about them is the rise of post-truth politics, which suddenly puts the focus on epistemic values. 1665 Fallon distinguishes misinformation (accidental), disinformation (lying), and humbug/bullshit (fiction). The latter noteworthy in a post-truth context. Issues of instability striking in Wikiedia, but again, as Fallon notes fn 5, inherent in knowledge.

Fantuzzi, Marco, ‘ “Homeric” Formularity in the Argonautica of Apollonius of Rhodes’, in A Companion to Apollonius Rhodius, ed. by Theodore D. Papanghelis and Antonios Rengakos, Mnemosyne: Supplementum, 217 (Leiden: Brill, 2001), pp. 171–92

Farrell, Thomas J., `Introduction: Bahktin, Liminality, and Medieval Literature', in Bakhtin and Medieval Voices, ed. by Thomas J. Farrell (Gainesville: University Press of Florida, 1995), pp. 1--14.

Polyphony: 'That thesis underscores the narow application Bakhtin gives to the term polyphony and distinguishes it from the related terms that he developed later. "Dostoevsky's major heroes are, by the very nature of his creative degign, not only objects of authorial discourse but also subjects of their own directly signifying discourse" (6--7). Polyphone---the authorial instantiation of unprivileged, divergent world views in heroic characters---arises naturally from this multiplicity and interaction of genuine subjects: the authorial voice can claim no ultimate authority over the subject-heroes in Crime and Punishment, The Possessed, and The Brothers Karamazov. Bakhin recognizes precursors to Dostoevsky's poetics, but insists that he alone created "genuine polyphony" (32--34)' (2).

Heteroglossia: basically seems to mean the same as 'registers' as far as I can tell: any language contins different varieties (implying different world-views existing within the speech community). But gets extended in a slightly different sense to literary contexts: 'Literary heterglossia is achieved through a number of now familiar techniques---framing devices, incorporated narratives, speech in dialect---that bring varieties of speech into the novel, highlight the differences between them, and contextualize each of them in a specific world view. That context will mark the limits of each voice's authority, and the limitation of authority is one of the crucial features of any kind of heteroglossia. Such limits are absent from the vatic voice heard in much lyric poetry: Blake's "Hear the voice of the Bard! / Who Present, Past, & Future, sees" illustrates well the kind of authority claimed by what Bakhtin calls the poetic voice.' (3).

Dialogism: not all heterglossic works are dialogic: 'it implies genuine exchange of ideas between different people or different kinds of ideas'.

'Carnival remains a familiar, although perhaps also a particularly problematic, Bakhtinian term. For Bakhtin, it embraces whatever is unofficial, unprogrammed, unsublimated, uncensored, unstratified, and irrepressible. Whatever isn't officially right, is carnival' (5). Fair enough.

Fast, Lawrence E., ‘Hygelac: A Centripetal Force in Beowulf’, Annuale Mediaevale, 12 (1971), 90–99. 97 shows his hand re his own great respect for Hygelac. Not very incisive. Just shows H as a unifying force and important as a model of lordship etc.

Faulkes, Anthony, ‘Descent from the Gods’, Mediaeval Scandinavia, 11 (1978–79), 92–125.

Faulkes, Anthony (ed.), Edda: Prologue and Gylfaginning (Oxford: XXXXX, 1982).

Snorri Sturluson, Edda, ed. and trans. by Anthony Faulkes (London: Dent, 1987); http://vsnrweb-publications.org.uk/EDDArestr.pdf.

Faulkes, Anthony (ed.), Edda: Skáldskaparmál, 2 vols (London: Viking Society for Northern Research, 1998).

Faulkes, Sebastian, A Week in December (London: Hutchinson, 2009)

Faull, Margaret Lindsay, ‘The Semantic Development of Old English Wealh’, Leeds Studies in English, 8 (1975), 20–44.

*Favret-Saada, Jeane, Deadly Words (Cambridge, 1988)

**Fawtier, Robert (ed.), La Vie de Saint Samson (Paris: XXXX, 1912)

Fay, Jacqueline, 'The Farmacy: Wild and Cultivated Plants in Early Medieval England', ISLE: Interdisciplinary Studies in Literature and Environment ([no date]), pp. 1–21 doi:10.1093/isle/isz085

Fay, Jacqueline, ‘Becoming an Onion: The Extra-Human Nature of Genital Difference in the Old English Riddling and Medical Traditions’, English Studies, 101 (2020), 60-78; https://doi.org/10.1080/0013838X.2020.1708083

*Fee, Christopher, ‘Beag & Beaghroden: Women, Treasure and the Language of Social Structure in Beowulf’, Neuphilologische Mitteilungen, 97 (1996), 285–94.

Fehr, Bernhard (ed. and trans.), Die Hirtenbriefe Ælfrics in altenglischer und lateinischer Fassung, repr. with supplement to the introduction by Peter Clemoes, Bibliothek der angelsächsischen Prosa, 9 (Darmstadt: Wissenschaftliche Buchgesellschaft, 1966). leets 1 p. 26; 2 p. 56; 4 p. 142 re anti-cross-dressing. Cites Cubbitt 2000b 15 re how st. Eugenia whom &Alfric tells of etc. and who pretends to be a man to get to be a monk etc. isn’t doing anything he’d approve of. 3 Cf. his injunctions against cross-dressing in letters I.115, II.193, 206 (ed. Fehr 1966 [1914], 26, 56, 142).

*Feilberg, Henning Frederick, Bjærgtagen: Studie over en gruppe træk fra nordisk alfetro, Danmarks folkeminder, 5 (København, 1910). Presumably about the tradition of folks getting taken into mountains by elves.

Feilitzen, Olof von, ‘Some Old English Uncompounded Personal Names and Bynames’, Studia Neophilologica, 40 (1968), 5–16.

Dunstanus Saga, ed. by C. E. Fell, Editiones Arnamagnaeanae, Series B, 5 (Copenhagen: Reitzel, 1963)

Fell, Christine, Women in Anglo-Saxon England (Oxford: Blackwell, 1984) c. pp. 29-30. [SF2 245.c.98.241] ‘A major area of legal responsibilty is the protextion of women against rape or seduction, and all the law-codes have fairly full provision. These are, however, offences that are viewed more or less seriously according to the class of the victim. Æðelbert 14 and 16 offer the following carefully thought-out distinctions: if a man lies with the byrele, “cup-bearer” or “serving maid” of an eorl he is to pay twenty shillings compensation; if however she is the byrele of a ceorl … then the compensionation is only six shillings … A woman’s rank therefore makes a considerable difference to the fine of her seducer. Throughout the laws there are places where it is unclear whether we are talking about a ceorl’s “wife” or a female servant. It is also unclear in some instances whether fines are paid to the woman herself, or to some male kinsman, guardian or owner. In the case of slaves the compensation doubtless went ot the owner, as it did if a male slave was injured. It is necessary here to distinguish between slaves of either sex being viewed as property and women being viewed as property. I find no evidence of the second assumption, and a reasonable amount of evidence that when free women were injured in anyway they themselves … were the recipients of the appropriate compensation’ (62). Re seduction and rape, ‘Anglo-Saxon law is quite clear about these distinctions’ (62). Further stuff 62–64. ‘…the laws of Ælfred state that a man may fight without legally incurring any penalty if he finds another man with his wife, daughter, sister or mother, “behind closed doors or under the same blanket” ’ (64). ‘The penalties for adultery as distinct from fornication become much harsher towards the end of the Anglo-Saxon period. Æðelbert 31 shows excellent good sense in its provisions: ‘if a freeman lie with a freeman’s wife let him pay for it with her wergild, and provide another wife out of his own money and bring her to the other’s home’, which looks like a straightforward statement of the rights of divorce, remarriage and financial compensation. Such attitudes were firmly attacked by the church [sic], and it is in the ecclesiastical laws, and in the letters of various missionaries and clerics, that we find the most violent attacks on freedom of sexual behaviour. But this hardly in itself accounts for the particularly unpleasant harshness of Cnut’s laws, a harshness which I do not find paralleled in any early Anglo-Saxon material. It is possible that he was prompted by the greater severity of the Continental attitude. Cnut 53 read: ‘If a woman during her husband’s life commts adultery with another man…her legal husband is to have all her property and she is to lose her nose and her ears’ (64). Hmm, can we argue then for man as sexual threat alone, in otherworldly beings as in laws (and also HbM), whose transgressions cause suffering to women (cf. WlE, WfL) > woman as sexual threat also, who may endanger men’s souls, social stability etc. and so demand scary punishments (cf. Maxims)?

‘The Old English concept wyrd may have undergone a similar tranformation. Scholars of the present generation are rightly reluctant to accept that when we meet the word in our reading of Christian Old English poetry it has any lingering pagan overtones. Yet the fact that we have texts from the Anglo-Saxon period in which scribes use wyrd as a translation of Latin Fortuna, ‘Fortune’, and, in the plural, of Parcae, ‘the Fates’, suggests that it must have seemed to some Anglo-SAxons a reasonable equivalent to these classical female deities of chance and destiny. Wyrd is a feminine noun, and though feminine gender grammatically speaking does not necessarily imply feminine personification the use of the word to translate Latin names of goddesses, and the fact that it is cognate with Old Norse Urðr, a female of supernatural status who wove the loom of destiny, does suggest a pagan past in which wyrd had a similar function, and was similarly personified. The link with weaving persitis in casual references. In the Rhyming Poem the Anglo-Saxon poet tells us that wyrd “wove” events. In another text, gewefe, ‘web’, and wyrd are used side by side as alternative translations of Fortuna’ (27). ‘But on the fringes of Anglo-Saxon paganism there lurked a number of minor supernatural beings. Elves, on the whole deemed to be malevolent to mankind, could be masculine of feminine, ælf or ælfen. The feminine form is found mainly in the translation of the Latin words for various wood or water nymphs’ (29). 31 translates ‘Or the shot of the hægtessan and ‘from the shooting of the hægtessan’, tho’ earlier ‘The work of a hægtesse’ (31).

Fell, Christine, Women in Anglo-Saxon England (Bloomington, 1984). ‘Wainwright’s paper reminds us how in this area [women] as in others we need to watch the Anglo-Saxon Chronicle for its West-Saxon propaganda, and it is important to remember that the suppression of information about female achievement is not necessarily anti-feminist’ (12). 22-4 that women came over in settlement (best ev deployed is onomastic—arch might show this with genetix, perhaps, too?). Literate C9 women probably could not ‘have traced her ancestry back through the femae line to some pagan goddess as her male relatives trace theirs back to Woden’ (25). Tacitus ev re Nerthus 26-7; occurs to me to wonder if male priest a necessary deduction from the original language? Earth mother charm 26-7. ‘Earth is adjured to be filled with food for the use of makind “through God’s embrace”, which can hardly be other than a pregnancy image’ (27). ‘It is not in the least likely that in these later centuries of Anglo-Saxon Christianity a being called “Mother Earth” could have been the object of any formal worship, but the men and women who used this charm personify, invoke and revere her not as she was worshipped by their pagan ancestors, but within the framework of Christian theology’ just like Chaucer’s the ‘noble goddesse’ Nature (27). Wyrd fem., moreover translated Latin goddess names and cognate with Urðr, a female; Rhyming poem says ‘wyrd “wove” events’, implying personification (27). Esp. interesting re women and divination. OE frig=(sexual) love, rare. ?related to Frig of Friday etc.? ‘Old English offers us four interesting words, wælcyrige, wicce, hægtesse and burgrune’ (29) ‘When the Anglo-Saxons meet avenging furies or goddesses of battle in their classical reading, wælcyrige tends to be the word they find for their translations, but they cannot always have been entirely clear about the relationships between their half-forgotten pagan background and the half-understood classical one they meet in the borrowed cultures of Rome or Greece’ (30). Hmm… Tricky.

Aldhelm uses Pythonissa not for ‘priestess of Apollo’s oracle at Delphi, but to the woman in Acts who “possessed a spirit of divination”, puellam habentum spiritum pythonem’ (30). Odd hang up here re immortality, seems a weird issue to worry over. ‘Yet the two Old English words wicce and hægtesse … are both used by Anglo-Saxon scribes to translate on the one hand the mortal PythonissaF and on the other the immortal Fates, the Parcae … Compounds in –rune, helrune, heahrune and burgrune are similarly suggestive and difficult. The element –rune is feminine and implies “one skilled in mysteries”. Thus Pythonissa is glossed not only by the words cited above, but also by heahrune, implying the chief of those with such skills, and helrune, “one skilled in the mysteries of hell” or “of death”, which in orthodox Christian manner equates heathen-worship with devil-worship or necromancy. But we also meet the word helrune in the poem Beowulf, where it is used of devilish beings in general, of Grendel and his kind, without obvious implications of sex. The grammatical fact that the compounds in –rune are feminine implies perhaps that in pagan times there were priestesses or prophetesses skilled in mysteries, but we are as usual up against the difficulty of how far grammatical gender can be relied on’ (30). Meaning of cpd burgrune even tricker (31). Runes (? word) and divination in Germania (31), and women and prophecy (32). ‘We have no evidence that the Anglo-Saxons in general thought of women as having prophetic gifts, but the precarious survival of a word like heahrune and the face that this is used of the Biblical character possessing a spirit of divination, does suggest Anglo-Saxon familiarity with the concept of women who prophesy’ (32). NB tho’ bede has only male paga priest; Ælfric shows no predilection for female assoc with witchery etc (32-3). Except that ‘He tells us that such women “go to cross-roads and draw their children through the earth and thus commit their children to the devil” ’ (33). ‘…as we enter the Christian period we can see clearly how pagan belief degenerates into superstitious practice’ ! (34).

‘Wif, which is the most common [word used for women] … is obscure in origin, not present, for example, in the earliest known form of the Germanic languages, Gothic. It could be etymologically connected with the words for “weaving” and this would certainly make good sense in so far as the duties of cloth-making seem to be the ones most consistently linked with the feminine role’ (39). So wryd things as weaving would if so be very intimately connected with femininity, in a chicken-and-egg sort of way. Sword side/distaff side idea in OE (spinelhealf) (39-40). Weaving kit in female graves (40). Slaves specified in will to have weaving/embroidery skills (41). A bit more semantic assoc—seamster etc originally fem. (41). Legal ev re women weavers etc 41-2. Not much at all on food 46-50 Even poss that most food jobs shared (48-50) reeve seems to have ultimate control of kitchen in rectitudines (48). Ælfric’s colloquy questions usefulness of a cook and OE has little specific cookery vocab; hints that folks just got on with it (48-9). Very keen on the idea that women had freedom of choice in marriage (57-8). Statements like ‘There is no indication that any direct profit accrued to the girl’s family and no indication that her wishes were not considered, although parents occasionally allowed their prejudices to show’ (58). I accept that in our 2 marriage contracts, early C11, ‘Virtually every clause of the agreement is concerned with protecting and safe-guarding the woman’s interests’ (58), but the point that ‘he gave her a pound’s weight of gold, to induce her to accept his suit’ in contract means that ‘It is certainly clear … that we are dealing with acceptance of the suit by the woman herself’ (58) ignores possibility of rhetorical glossing of quite different process. NB that these are high status and in one case involving Archbish’s sister—so could well show church infl and little trad stuff, cf. Jochens 1986.

Women studiously legislated not necessarily guilty of husband’s crimes (59): ‘Thus, from the beginning to the end of the period the laws recognise an element of financial independence and responsibility in the wife’s status. This is also borne out by the archaeological evidence’ (59).

89- re female magnates and rulers. Quite a few of them. Æðelflæd gets a lot. Fell NBs that Henry of Huntingdon’s ‘verse dwells mainly, as indeed William of Malmesbury does, on the paradox of her feminine nature and masculine achievements … But it is of some interest that this “paradox” seems to strike the post-Conquest writers much more forcibly than it does any of Æðelfæd’s contemporaries. We do not note any particular expressions of astonishment in the Mercian Register’. Hmm, interesting but ex silentio, and NB she turns up in Annales Cambriae, and Annals of Ulster as Alfred and Edward don’t—perhaps to be interpreted as because of her sex (92). But it remains impressive how many powerful and land-owning women ASE can muster.

‘There are, of course, far fewer charters from men and women of lower rank than from kings or queens, and the ones that survive on the whole deal with bequests to ecclesiastical foundations. Even so it is remarkable how many of them are by husband and wife jointly, and it is I think even more remarkable how often the grants of laymen are to husband and wife jointly. We would not expect there to be very many records of gifts by individual women other than royalty, but these too occur. References in these documents to land sold by [95] women, given away by women, inherited by women or in some other way under their control make it clear that they moved in the world of landed property with as much assurance and as full rights as the men of their family’ (94-5). More on female power over property 95-

Double monasteries in ASE always ruled by an abbess (109). ‘From the time that Christianity came to England men and women shared equally, not only in conversion to the new faith, but in the learning that accompanied it’ (109). Re prose de Viriginitate, ‘It is significant to note that there is no hint whatsoever of the patronising tone concerning the inferior abilities and status of women that characterises the early Middle English Ancrene Wisse’ (110). Leoba form for Leofa, interesting re albin (111). Equal relationship between Bucge and Boniface 111-13. Not sure I entirely believe it, but fairly convincing.

Fell, Christine, ‘Runes and Semantics’, in Old English Runes and their Continental Background, ed. by Alfred Bammesberger, Altenglische Forschungen, 217 (Heidelburg: Winter, 1991), pp. 195–229 [779.c.170.154 NW5]. 196- re B-T being out of date, might be useful to cite. Notes runian ‘to whisper’, runere, ‘whisperer’, but no evi for B-T ‘a whisper’ for run (197). Re. BT ‘mystery’: ‘it is important to bear in mind that though Anglo-Saxon homilists refer often enough to pagan beliefs and practices they do not use the words run or geryne when they do so’ (198). Cool re semantics of leodrunan etc. geryne definitely used of Xian mysteries, scientific oddities in Byrhtnoth too (she suggests trans ‘evidence, data’), and such appropriate things (206-8). Seamntics of run 209-16. run in Cynewulf 209-12. ‘When the same poet can use run both with the adject [sic] halig and in the compounds wælrun and inwitrun the word itself clearly has neither positive nor negative connotations’ (211). Not necessarily of course—fool. But reasonable point, and ev seems clear that run doen’t have bad connotations really as a simplex (214-15 good on this too). æt rune clearly means ‘in discussion’ ‘wherever it occurs’ (211, cf. 211-12). Not even necessarily in secret (despite dictionaries’ preconditioning) 212. Seems to imply that ‘thoughts, knowledge’ would do fine for run (esp. 215-16).

But runian, runere (Ælfric gloss only in OE), runung all perjoriative connotations (218). Hmm. Only late, in Aldhelm glosses etc. ON ryna ‘enquire’, perhaps ‘chat’; rynendr ‘are friends or counsellors, not whistperes nor accusers’ (218). Speculates that since the whispering thing is big in OHG glosses, the later OE uses are due to c10 continental influence (218-20). Interesting reversal of my ideas re elves anyway.

MED gives even wider range, with ‘letter’ coming in. Orm much as OE, strikingly, 221-23. Runes as kinda weird inscriptions coming in with Lagamon runstauen 4967, Erkenwalk roynyshe 52 (223-4). Lagamon has sælcuð used of them too, cf. the loch. 223-5 re ME ‘letter’ meanings.

‘There is in the Old English medical texts a charm against magic and yfelre leodrunan which Page discussed briefly in his article on “Anglo-Saxon Runes and Magic”. His argument is that where –run/-rune occurs in compounds clearly connected with magic the idea of magic is more probably in he first than the second element. One might also point out that if these leodrunan have to be specified as “evil” they are evidently not necessarily so [NO!]. Page also suggests, more tentatively than is necessary, that [226] “it is tempting to relate leodrunan to OE leoð “song”, whose ON cognate lióð occasionally has the meaning “charm” ’. Page was tempted; Fell succumbed. There is after all no credible alternative reading and Elene bears witness to a compound leoðurun. La3amon has four references to leodrunen’ (225-6). 2 in ll. 7732-41, re casting lots, expansion of Wace ‘who merely says that the king consulted his wise men’ (226). Caligula only (226). Mason trans ‘incantations’, sung by ‘world-wise monne’ (226). ‘The existence of the compound leodrunen, especially its connection with the casting of lots, will not be without interest for those who link runes with divination. But in one of La3amon’s other uses of the compound it can have no pejorative overtones since it refers to portents at the birth of Christ’ (227, re. l. 4549). Seolcuðe again tho’. Likewise, there is a hint that the manufacturing of ‘a luue-ron’ could effect love-magic in Middle English traditions. In the mid-thirteenth century, the Franciscan friar Thomas of Hailes wrote a lyric which he termed a ‘louue-ron’ as a love-poem for ‘A mayde Cristes’ (‘a maiden of Christ’). Fell derives this usage of roun at least in part from Norse usage, as it is not paralleled in the other English evidence (1991, 228). Hmm, sort this out and use.

‘Evidence suggests that in the early Anglo-Saxon period runes were so thoroughly absorbed into the Christian culture that they troubled no-one. With the coming of the Vikings, a people for whom runes were still associated with magic, incantation, charm, superstition, pagan belief etc. (if etc. there be) the Anglo-Saxon waters were faintly troubled. Ælfric speaks of runes and magic together’ (228).

Fell, C. E., ‘Paganism in Beowulf: A Semantic Fairy-Tale’, in Pagans and Christians: The Interplay between Christian Latin and Traditional Germanic Cultures in Early Medieval Europe, ed. by T. Hofstra, L. A. J. R. Houwen and A. A. MacDonald, Germania Latina, 2 (Groningen, 1995), pp. 9–34. ‘The list of folk-tale creatures, the eotenas, ylfe and orcneas are so clearly labelled progegny of Cain as Grendel is so clearly labelled “heathen” that this shows, not lurking paganism, but an author determined to detach himself from any such superstitions. The mentality is like that of King Alfred when he carefully explains that “what we call wyrd that is God’s providence” or defends his description of the goldsmith Weland as “wise” on the grounds that Weland was a skilled craftsman—just in case anyone foolishly though he might be responding to supernatural implications of pre-Christian Germanic legend’ (25)

Fell, Christine E., ‘Words and Women in Anglo-Saxon England’, in ‘Lastworda Betst’: Essays in Memory of Christine E. Fell with her Unpublished Writings, ed. by Carole Hough and Kathryn A. Lowe (Donington: Tyas, 2002), pp. 198–215. Semantics of man as ‘person’ 201-202 and problems the masculine assumption has caused with poetry 202-5, charters 205-7, ASC 207. 207-9 re þegn can denote women, and women can be in charge of thegns. NBs plausibility that women could be ealdormen tho’ finds no clear-cut example same pp. Worth citing generally on power and independence of (noble) women in ASE, esp. pp. 205-13.

*Fellows, Jennifer, ‘Mothers in Middle English Romance’, in Women and Literature in Britain 1150-1500, ed. by Carol M. Meale (Cambridge, 1993), pp. 41-60.

Fellows-Jensen, Gillian, ‘Cultic Place-Names: A View from the Danelaw’, in Sakrale navne: rapport fra NORNAs sekstende symposium i Gilleleje 30.11.–2.12.1990, ed. by Gillian Fellows-Jensen and Bente Holmberg, NORNA-rapporter, 48 (Uppsala: Norna-Förlaget, 1992), pp. 265–72. 270 disses claims that OE names attest to Es- forms, worth cfing anyway in discussion of esa, *ese etc.

Fellows-Jensen, Gillian, 'Nordic and English in East Anglia in the Viking Period', NOWELE: North-Western European Language Evolution, 50/51 (2007), 93-108. 'Abrams and Parsons have listed getting on for 200 entries in their bibliography and I find it flattering that no fewer than 24 of these are books and articles written by me. There are only two other of my papers that I think ought to have been included in their list' (95)!!

*Fentress, James and Chris Wickham, Social Memory (1992)

Ferguson, Mary H., ‘Folklore in the Lais of Marie de France’, Romanic Review, 57 (1966), 3–24. Basically a folk motif catalogue of the Lais. No cool ‘fairy groom’ motif noted, just ‘lover as bird’ kind of thing. B641.1

Ferlampin-Acher, Christine, Fées, ‘bestes’ et ‘luitons’: Croyances et merveilles dans les romans français en prose (XIIIe–XIVe siècles) (Paris: Presses de l’Univeristé de Paris-Sorbonne, 2002)

Ferré, Vincent and Alicia C. Montoya, `Speaking of the Middle Ages Today: European and Transatlantic Perspectives', in Medievalism on the Margins, ed. by Karl Fugelso, Vincent Ferré and Alicia C. Montoya, Studies in Medievalism, 24 (Cambridge: Brewer, 2015), pp. 89--91. 'Modern medievalism has tended to have a strong Anglo-American focus, overwhelmingly privileging the study of examples drawn from the Anglo-American world and from English-language arts and literature in particular' (89).

Feulner, Anna Helene, Die griechischen Lehnwörter im Altenglischen, Texte und Untersuchungen zur Englischen Philologie, 21 (Frankfurt/Main: Peter Lang, 2000). Anna Helene Feulner, ''Die griechischen Lehnwörter im Altenglishen'', Münchener Universitäts-Schriften, 21 (Frankfurt am Main: Lang, 2000) {{ISBN|3-631-36720-1}} '"Von Funkes 'gelehrten lateinischen Lehn- und Fremdwörtern' sind viele griechischer Herkunft; er geht jedoch auf das griechische Element nicht ein und nennt griechische Etyma nur in Ausnahmehällen ([...] 1914: 159 κωλικόν, s. cawlic Anh. 1)' (p. 12).

Fewster, Derek, ‘Approaches to the Conversion of the Finns: Ideologies, Symbols, and Archaeological Features’, in Christianizing Peoples and Converting Individuals, ed. by Guyda Armstrong and Ian N. Wood, International Medieval Research, 7 (Turnhout: Brepols, 2000), pp. 89–102. Characteristic dissing of historiography followed by 98–101 noting a graduate transition from cremation to inhumation burial beginning in the west C11—pre Crusades then. Tradition of family/hamlet burial grounds seems to be replaced by chruchyeard burials by early C13. War not prominent in his thinking; conversion from the East seen as a viable possibility.

Fewster, Derek, ‘Visions of National Greatness: Medieval Images, Ethnicity, and Nationalism in Finland, 1905–1945’, in On Barbarian Identity: Critical Approaches to Ethnicity in the Early Middle Ages, ed. by Andrew Gillett, Studies in the Early Middle Ages, 4 (Turnhout: Brepols, 2002), pp. 123–46.

Fewster, Derek, Visions of Past Glory: Nationalism and the Construction of Early Finnish History. Studia Fennica Historica 11 (Helsinki: SKS, 2006)

Fidjestøl, Bjarne, The Dating of Eddic Poetry: A Historical Survey and Methodological Investigation, ed. by Odd Einar Haugen, Bibliotheca Arnamagnæana, 41 (Copenhagen, 1999).

P. J. C. Field, “Gildas and the City of the Legions,” The Heroic Age 1 (1999): http://www.heroicage.org

Filppula, Markku, Juhani Klemola and Heli Pitkänen (eds.), The Celtic Roots of English, Studies in Languages, 37 (Joensuu, 2002).

Finberg, H. P. R., The Early Charters of the West Midlands, Studies in Early English History, 2 (Leicester, 1961). Might have ælfestun context, tho’ not in index.

Finberg, H. P. R., The Early Charters of Wessex, Studies in Early English History, 3 (Leicester: Leicester University Press, 1964)

Finch, R. G. (ed. and trans.), The Saga of the Volsungs (London: Nelson, 1965). http://vsnrweb-publications.org.uk/Volsunga%20saga.pdf

Findon, Joanne, A Woman’s Words: Emer and Female Speech in the Ulster Cycle (Toronto: University of Toronto Press, 1997). 8–12 re sovereignty goddesses etc. and the insistence that women in early Irish lit are nature, men culture, and how although it can sometimes work, it’s a bit of a problem, like. Re Táin Bó Froech ‘This story is clearly set in a mortal world of marriage negotiations and bride-prices’ (32), contrast with Cross’s judgment of itas clearly fairy sort of narrative or somesuch! She’s right, no doubt.

Ruth Finnegan, Oral Poetry: Its Nature, Significance and Social Context (Cambridge: Cambridge University Press, 1977).

Finnur Friðriksson, ‘Language Change vs. Stability in Conservative Language Communities: A Case Study of Icelandic’ (unpublished Ph.D. thesis, University of Gothenburg, 2000). https://gupea.ub.gu.se/bitstream/2077/18713/1/gupea_2077_18713_1.pdf

Finnur Jónsson (ed.), Hauksbók: udgiven efter de Arnamagnæanske håndskrifter no. 371, 544 og 675, 4o samt forskellige papirshåndskrifter (Copenhagen, 1892–96)

Finnur Jónsson, Den oldnorske og oldislandske litteraturs historie, 2nd edn, 3 vols (Copenhagen: Gad, 1920-24). http://archive.org/details/denoldnorskeogol03finnuoft etc. 1st edn online too: http://www.archive.org/stream/denoldnorskeogo01jngoog/denoldnorskeogo01jngoog_djvu.txt etc. 1894 - 1902.

Finnur Jónsson (ed.), Den norsk-islandske skjaldedigtning, 4 vols (Copenhagen: Gyldendal, 1912–15).

Finnur Jónsson (ed.), Rímnasafn: Samling af de ældste islandske rimer, Samfund til udgivelse af gammel nordisk litteratur, 35, 2 vols (Copenhagen: Møller and Jørgensen, 1905-22). First page of the unpaginatied intro, associates Sigurðar saga fóts with fornaldarsögur.

Finnur Jónsson, Ordbog til de af Samfund til Udg. ad Gml. Nord. Litteratur Udgivne Rímur samt til de af Dr. O. Jiriczek Udgivne Bósarimur, Samfund til Udg. ad Gml. Nord. Litteratur, 51 (Copenhagen: Jørgensen, 1926–28). Rímur up to c. 1550 (i)—think. Statement re completeness? s.v. álfkona: ‘f. elvekvinde (en, der væver en tryllekappe) [elf-woman, one who weaves witchcraft], Sk II, 26’; álfr ‘m, alv, pl Kl V, 18, á—ar fornir Bó V, 25; i kenninger for mænd; menja á. G VI, 50, Bl V, 23; brodda á. Má I, 56, II, 43, odda á. Má VII, 14; sjalda á. Lo III, 25, tjǫrgu á. La II, 56; usædvanlig er en kenning som Þróttar a. Sf III, 44. Jfr. skreyti-’. s.v. skreytiálfr ‘m, prægtig alv, skarlats s., mand, (egl. som pryder sig med en skarlagenskappe), Gei II, 41’.

NB sv. 1 ás has no occurrences in kennings for warriors or people. Ah…

Finnur Jónsson (ed.), Saga Óláfs Tryggvasonar: Af Oddr Snorrason, munk (Copenhagen: Gad, 1932).

Firchow, Evelyn Scherabon and Kaaren Grimstad (eds), Elucidarius in Old Norse Translation, Stofnun Árna Magnússonar á Íslandi, 36 (Reykjavík, 1989) [752:1.c.5.40]. List of authors who’ve argued for infl. on Eluc on vernacular lit pp. xxv-xxvi. No sign of Simek’s point from the dictionary, tho’ cf. Simek 1984, Clunies Ross re Skáldskaparmál.

*Fischer, Andreas, Engagement, Wedding and Marriage in Old English (Heidelberg, 1986)

*Fischer, S., Runes, Latin and Christianity in Merovingian Gaul (Uppsala, 2000)

Fisher, Mark, Capitalist Realism: Is there no Alternative? (Winchester, UK; Washington [D.C.]: Zero, 2009). 'The 80s were the period when capitalist realism was fought for and established, when Margaret Thatcher's doctrine that 'there is no alternative' - as succinct a slogan of capitalist realism as you could hope for - became a brutally self-fulfilling prophecy' (p. 8). 'It is impossible to conceive of fascism or Stalinism without propaganda - but capitalism can proceed perfectly well, in some ways better, without anyone making a case for it. Žižek's counsel here remains invaluable. 'If the concept of ideology is the classic one in which the illusion is located in knowledge', he argues,

then today's society must appear post-ideological: the prevailing ideology is that of cynicism; people no longer believe in ideological truth; they do not take ideological propositions seriously. The fundamental level of ideology, however, is not of an illusion masking the real state of things but that of an (unconscious) fantasy structuring our social reality itself. And at this level, we are of course far from being a post-ideological society. Cynical distance is just one way ... to blind ourselves to the structural power of ideological fantasy: even if we do not take things seriously, even if we keep an ironical distance, we are still doing them.
Capitalist ideology in general, Žižek maintains, consists precisely in the overvaluing of belief -in the sense of inner subjective attitude - at the expense of the beliefs we exhibit and externalize in our behavior. So long as we believe (in our hearts) that capitalism is bad, we are free to continue to participate in capitalist exchange. According to Žižek, capitalism in general relies on this structure of disavowal. We believe that money is only a meaningless token of no intrinsic worth, yet we act as if it has a holy value. Moreover, this behavior precisely depends upon the prior disavowal - we are able to fetishize money in our actions only because we have already taken an ironic distance towards money in our heads' pp. 69-70: 'For this reason, it is a mistake to rush to impose the individual ethical responsibility that the corporate structure deflects. This is the temptation of the ethical which, as Žižek has argued, the capitalist system is using in order to protect itself in the wake of the credit crisis - the blame will be put on supposedly pathological individuals, those 'abusing the system', rather than on the system itself. But the evasion is actually a two step procedure - since structure will often be invoked (either implicitly or openly) precisely at the point when there is the possibility of individuals who belong to the corporate structure being punished. At this point, suddenly, the causes of abuse or atrocity are so systemic, so diffuse, that no individual can be held responsible. This was what happened with the Hillsborough football disaster, the Jean Charles De Menezes farce and so many other cases. But this impasse - it is only individuals that can be held ethically responsible for actions, and yet the cause of these abuses and errors is corporate, systemic - is not only a dissimulation: it precisely indicates what is lacking in capitalism. What agencies are capable of regulating and controlling impersonal structures? How is it possible to chastise a corporate structure? Yes, corporations can legally be treated as individuals - but the problem is that corporations, whilst certainly entities, are not like individual humans, and any analogy between punishing corporations and punishing individuals will therefore necessarily be poor. And it is not as if corporations are the [p. 70] deep-level agents behind everything; they are themselves constrained by/ expressions of the ultimate cause-that-is-not-a-subject: Capital.

Fisher, Mark, and Jeremy Gilbert, 'Capitalist Realism and Neoliberal Hegemony: A Dialogue', New Formations, 80--81 (2013), 89--101. DOI:10.3898/NEWF.80/81.05.2013. 'Your use of the term ‘capitalist realism’ seems to designate, at its simplest, both the conviction that there is no alternative to capitalism as a paradigm for social organisation, and the mechanisms which are used to disseminate and reproduce that conviction amongst large [90] populations. As such it would seem to be both a ‘structure of feeling’, in Williams’ terms (or perhaps an ‘affective regime’ in a slightly more contemporary register) and, in quite a classical sense, a hegemonic ideology, operating as all hegemonic ideologies do, to try to efface their own historicity and the contingency of the social arrangements which they legitimate.'

*Flasdieck, H. ‘Harlekin. Germanischer Mythos in romanischer Wandlung’, Anglia, 61 (1937), 225-340. Seems to be standard ref re the figure…

*1 TI: Sir Orfeo and the Flight from the EnchantersAU: Fletcher,-Alan-J.SO: Studies-in-the-Age-of-Chaucer:-The-Yearbook-of-the-New-Chaucer-Society (SAC). 2000; 22: 141-77IS: 0190-2407AN: 2003873110Complete RecordIn Database: MLA Bibliography 1994-2004/03.

Fletcher, Richard, The Conversion of Europe: From Paganism to Christianity, 371-1386 AD (London: HarperCollins, 1997)

*Flint, V. I. J., ‘Monsters and the AntipodesXXXX’, Viator, 15

Flint, Valerie J., 'The Early Medieval "Medicus", the Saint--and the Enchanter', Social History of Medicine, 2 (1989), 127-45 doi:10.1093/shm/2.2.127. Presented as an exploratory/introductory piece, based on merovingian sources, and inviting similar approaches--useful to cite for the fact that I'm doing so? Some arguing that hagiography is actually useful; 'Theprominence given to, and services rendered by, this small sample will, I hope, provide an incentive for [130] further enquiries, and support this plea for an extended exploration of sources of this kind in the writing of medical history' (129-30). 'It will, primarily as a result of the guidance given by these sources, offer one firm proposition. It will attempt to suggest that the roole of the 'medicus' is, and far more often than we incline to suppose, socially and emotionally conditioned by, and deeply dependent upon, two recurring and readily identifiable figures, the figures of the saint--and the enchanter' (139). Sees enchanters as prominent as antagonists to SS (130-31). 'Once the enchanter is brought into view, it becomes ever more clear that the borders between the social roles of all the three healers, and between their ranks within the social and religious hierarchy, can become blurred and disputed as sympathy for certain forms of Christianity waxes and wanes, as hopes for cures are either fulfilledor disappointed, and as saints, 'medici' and 'incantatores' vie with one another for local sympathy and support'--sounds rather like Markku's Malawi (131). Medicus as 'sandwiched' between other two healers and an important mediary. 131-34 quick tour of primary sources for medicus. 133 Alcuin has things to say on the medicus in 801, basically as someone who knows about natural properties of plants and so serves Creator. 134-5 SS who succeed where medici fail. Merits of sources 135-36, including that they may indicate the importance of medici in their attempts to belittle them. I suspect that A-S sources don't have all these medici running around, and I suspect it's because the medicus is a basically Roman institution: and therefore that A-S hagiographers want to conflate medicus and sanctus, or at least align them. 'Saints, and 'medici', the, could and did compete with, and react upon, each other, and the better understanding of the social role of the one does require at least some investigation into the social role of the other' (137). Saints vs enchanters (incantores) 137- Medici have their flaws, but enchanters totally bad guys and dangerous (138). Medicus in between in the sense of being less good than the saint but better than the enchanter, and useful against the enchanter at that (138-39). At least one issue is that enchanters implicitly rely on supernatural assistance, and patently the wrong kind--power of demons 140-41. Why can't historians of medicine punctuate?! Finishes with some musings on late C16 English healing situation: ' It seems, to a very inexpert viewer, that the public influence of the saint and his shrines had all but vanished from England by this period, and his place been taken by uncoordinated and localized competition for Christian thaumaturgical powers;64 but that that of the non-Christian enchanter had not, for the public persecution of persons for witchcraft and enchantment had become, on the contrary, exceptionally frequent' (144)

Flint, Valerie, The Rise of Magic in Early Medieval Europe (Princeton: Princeton University Press, 1991) [K540 FLI anthrop], 115, 165, re elfshot. ‘…in their attempt to find a place for unreason deeper than, rather than this side of, reason, the early Middle Ages in Europe display a good deal more enlightenment about the enotional need for that magic which sustains devotion and delight than does the post-Reformation Western wolrd in general, or, come to that, the “Enlightenment” itself. This shocking proposition requires more proof for its sustenance than can be given to it here, but its enunciation is perhaps a start. The title I have chosen does, within this context, help to express my very strong conviction that some, at least, of the wiser spirits within the early medieval Christian Church were alerted to the benefits of the emotional chartge certain sorts of magic offered and tried hard to nourish and encourage this form of energy; and they were alerted too (again perhaps to a greater degree than some of their successors) to the advantages the accommodation of non-Christian magical practices afforded in the matter of the peaceful penetration of societies very different from their own’ (4).--- ‘Any decision about whether a given event is preternatural or not, and elements of it irrational, will depend, of course, upon the views of nature and of reason current when it takes place. Further chasms of language and discipline open before one’s feet. In general, however, this much may perhaps be said. Where nature is thought to encompass all that is not purely human nature, where its forces appear to be hostile and where reasoned knowledge of its working is small, the possibilities for preternatural intervention will be feared. Conversely, as nature lessens, as it were, in stature, where its influence appears to be benign, and where human scientific knowledge of its workings has grown, the scope for the preternatural may diminish—but so too may the awe and terror it inspires. Under the first dispensation we may expect competition for the power that magic as a form of control seems to hold out, but anxiety about its practice and alarm about its practitioners. Under the second, the need for such magic may seem to be less urgent, but, paradoxically, that which it has to offer may be a little easier peacefully and generally to accept. I shall try to suggest that, in the period with which we shall be concerned, we begin with the first state of affairs, but we end with the second’ (6). ‘The pseudepigraphical Book of Enoch, for instance, insisted that the human race was taught the magical arts by fallen angels (they taught them, in fact, to their wives, chosen from the daughters of men, and thus the damage was done)’ (18). Source for Snorri on seiðrin Yngl. VII? And cf. O’Donaghue 2003. Check Kirby and Elucidarius.

56 the De divortio Lotharii et Tetbergae by Archbishop Hincmar of Rheims, accusing Lothar II’s mistress ‘of using witchcraft in the affair’ (Flint implies this originates generally and is used by Hincmar—ev?). See also 155ff. re use of demons to exculpate Waldburga, Lothar’s mistress, in part. 63:Magic clearly used for enchantment in Frankia 860. Paschasius Radbert, C9, disses Louis the Pious for having his court full of diviners for a while in Vita Waldae, MGH SS ii (1829), 553-54 (MT). I wonder if this makes the ref to diviners in Bwf pointed, or non-heathen? (63). And Paschasius Radbert not surprised by their existence, but their presence. (63-4). Hincmar reckon’s they’re all over the shop at Lother II’s court too 64-6. ‘They would drive themselves demented by consuming special foods and drinks. They would allow themselves to be hypnotized by “strigae”, or sucked dry by vampires, or changed into members of the opposite sex. We must allow something here of course for the passion of the polemicist; but a truly wild inaccuracy would hardly have served his cause’ (64). PL125 c. 717. ‘To suggest that we arew concerned here mainly, or even partly, with “pagan survivals” is to put the matter altogether too feebly. This is not a case of faint and lingering traces and last gasps, but of a whole alternative world of intercession’ (69). Gives the impression that Ælfric mentions love-magic vol i EETS 1881, 370,375 without parallel of Caesarius (69-70). Witches etc. as aspects of power struggles 70-74.

‘The magic of the heavens poured into Christian Europe, and it could be activated in many different ways. It might spring from the stars or from the planets. Airy daimones might bring it to bear upon humans. It could be borne by projectiles from the heavens such as comets and falling stars, by lightning flashes or thunderclaps, in pestilence or harvest-bearing rains, vapors, storms, on the arrows of elves.’ etc. (87).

‘The mention of “certain ills of the body” and, especially, of the sensitivity and graded tolerance needed in that combat against magic which sought to preserve a sense of hope, brings us briefly to the questions of pestilence brought by the air (and often associated with thunder), and of “elfshot”; for the treatment of this aspect of the magic of the heavens is, in this context, most rewarding. The idea that illness could fall from the air, or be inflicted by missiles shot through the air by malevolent supernatural agencies, was (and is) as pervasive as the belief in the supernatural origins of storms. It may be traced backward at least as far as the Iliad, wherein the arrows of Apollo brought pestilence upon the Greeks camped before Troy; and Evans-Pritchard, of course, found among the Azande a belief in “witches [who] shoot objects, called ahu mangu, things of witchcraft, into the bodies of those whom they wish to injure. This leads to pain in the place where the missile is lodged, and a witch doctor, in his role of leech, will be summoned to extract the offending objects, which may be material objects or worms and grubs’. In the early Middle Ages the same notion was contained in the idea of elfshot, a term applied to little arrows thought to be sent through the air to cause harm. We find mention of elfshot in Anglo-Saxon sources above all, many of which prescribe cures for the illness inflicted, and some of which involve priests in a role not dissimilar to that ascribed to the Zande witch doctors. Lacnunga, for example, contains this direction: ‘If a horse or other beast be “shot”: take dock seed and Scottish wax. Let a mass-priest sing twelve masses over them, and put holy water on them. And put it then on the horse or whatever beast it be.” It is easy to see here how vulnerable priests were made, by such recommendations, to charges of failure and reproaches of the sort Gregory VII condemns; yet the risk was clearly thought by many to be an acceptable one. We are here again in the no-man’s-land between rejected and accepted magic, and [116] once more in danger of trespassing upon the preserve proper to the next chapter; but the danger is instructive, for it is from this very no-man’s-land that we learn best the quality of the dilemma with which the ecclesiastical authorities, especially, were constantly faced. If a belief is deeply rooted, then failure either to eradicate it wholly or to respond to it may expose the believer the quacks or racketeers. What then is to be done? The Anglo-Saxon sources are especially full of an attitude toward elfshot, and many related anxieties about non-Christian magic, which was very different from that adopted by Agobard toward the tempestarii. They manifest a readiness both to assess the strength and harmfulness of the belief, and to risk a response well short of its total eradication and, [comma,sic] the punishing of adherents—or, alternatively, of “science”. Non-Christian magic contained commodities both delicate and deeply valuable, commodities which would prompt some, at least, to urge that they could be brought through into Christianity with both safety and advantage’ (115-16).

122-25 re Diana and her women and drweams of flying witches. Basically Regino De ecclesiasticis disciplinis II, ccclxiv (PL 132, 352) and Burchard (PL 140, 973). Transs of two useful passages. ‘The fact that in these particular flying dreams the leaders of such flights are, in the early Middle Ages, seemingly always female, and so too are those who follow them in their journeys throught the night skies, might tempt one to connect them with the psychology of female repression, and especially with the repression of feminine aspirations by this church [sic re. caps]. Two features of this evidence should be borne, however, most carefully in mind when one is assaulted by such a temptation. Firstly, the dreams are discussed strictly within the context of an ecclesiastical discipline anxious to safeguard its ward from aery demonic influences in which it genuinely believed. Secondly, the penalties recommended here are gentler than those to be found in secular laws for deviations verging upon witchcraft and thus are rather protective than truly punitive. The relative lightness of the penalties Burchard recommends is, in fact, dewserving of far more notice than is the fact that he singles out women for condemnation’ (124).

133-34 A-Ss particularly interested in the moon.

‘We know from other sources about SAint Sebastian’s supposed power over pestilence. His death by arrow shot was thought to give him special abilities in the matter of transforming the arrows of disease shot by elves or demons (“elfshot” in fact) into instrucments for goo … The idea that disease was shot throught the air by malignant agencies did much to keep illness which was otherwise inexplicable within the sphere controlled by demons, and to that extent again demons did those liable to be accused of malevolent witchcraft a service’ (165). ‘A charm against fever, using these and further angel names, is to be found in the early eighth century, and so close in time to Boniface’s concerns’ (169). *E. A. Lowe, The Bobbio Missal (London, 1920), p. 153.

Weaving and Binding 226-31 (weaving 226-29). Hincmar in De divortio Lotharii et Tetbergae, drawing on ?Isidore and Life of Eligius (227). Burchard reiterated prohibition against woemn who ‘pursue vanities when they are weaving’ borrowed from Martin of Braga PL140,835; Burchard elaborates tho’ (227). 230-31 re voodoo job in A-S charter. Weaving cf. smithing? And does making dolls etc. relate? or not really. Flint NBs norns (not parcae) 229.

231-39 ‘condemned love-magic’. ‘In addition to the sources mentioned above, there are many surviving early medieval poems, sermons, penitentials, and secular law-codes that mention love magic, and love magic of those these kinds [aphrodisiac and opposite]. The earlier and Greco-Roman ones, interestingly, are not quite so insistent upon the power of women as are the Germanic. The Christian poet Prudentius of the fourth/fifth centuries, for instance, tells of how adept [234]…’ blad (234). Wonder if I believe her? 235 love-magic in C6 penitential of Finnean, Bieler 80-81. Not particularly interesting, but hmm. ‘…it does seem true to say that some of the concern the early European Christian authorities expressed about the activities of women at their weaving may have been connected with a larger concern that certainly did feel about the magical expertise displayed by women in matters of human love; and that women were, in the period, generally thought to be preeminent in this last sphere as well. Secondly, it also seems that the interventions of women in matters of love earned them a form of censure which was widely supported and especially severe’ (238). ‘Once more, it is worth taking general note that not all ancient love-magic beliefs were frowned upon with equal harshness, and this again for complex and well-considered reasons, reasons often associated with the preservation of persons accused of magic from too severe a form of revenge. A memory of the magical incubi and succubi of a pagan past, demons thought capable of assuming a human shape and seducing their victims (called among the Franks “Dusii”), for instance, persisted; it was even indulged by no less a figure than Saint Augustine. It is spoken of, again, by both Hincmar and Rabanus, and Burchard mentions a belief in “sylvan ones” who make love, then vanish—a belief for which he prescribes a very light penatly indeed. The belief persisted well into the twelfth century. Dusii or sylvaticae could be blamed for a state if affairs, an adulterous pregnancy, perhaps, which might bring down a savage penalty at purely secular hands. There were, then, sound Christian reasons for perpetuating belief in magic of this sort, as there had been for bringing the demons through as a whole’ (239).

311-13 re wið ælfsidene. ‘The idea that illnes could fall from the air, or be inflicted by missiles shot through the air by malevolent supernatural agencies, was (and is) as pervasive as belief in the supernatural origins of storms’ (115). Specifies ‘early Middle Ages’, foolishly. ‘We find mention of elfshot in ANGLO-sAXON SOURCES ABOVE ALL’ (115). Oh dear. Do we find mentions at all elsewhere? But re the charm: ‘It is easy to see how vulnerable prists were made, by such reccommendations, to charges of failure and reproaches of the sort Gregory VII condemns [in letter of 1080 to Hákon k. of Denmark]; yet the risk was clearly thought by many to be an acceptable one’ (115)—interesting because you can invert it to show the ease of demonising other beneficial forces like elves etc. Greg sez ‘You ascribe to your priests the inclemency of the weather, foulness of the air and certain ills of the body’ (114). ‘The Anglo-Saxon sources are especially full of an attitude toward elfshot … They manifest a readiness both to assess the strength and harmfulness of the belief, and to risk a response well short of its total eradication’ (116). Well, never mind the –shot bit, but you could argue vs this re the elf bit too to a point! ‘We know from other sources about Saint Sebastian’s supposed power over pestilence. His death by arrow shot was thought to give him special abilities in the matter of transforming the arrows of disease shot by elves or demons (‘elfshot’ in fact) into instruments for good’, citing only ‘AS Januarii ii (feast, 20 January), 278’. Presumably, the usual business of mixing up psalmic arrows and real ones.

312-22 re OE med texts, nowt v. exciting and lacks that Cameron rationality perspective. 301-28 re ‘Christian Medical magic’ generally.

Flint, Valerie I. J., ‘Magic in English Thirteenth-Century Mircale Collections’, in The Metamorphosis of Magic from Late Antiquity to the Early Modern Period, ed. by Jan N. Bremmer and Jan R. Veenstra, Groningen Studies in Cultural Change, 1 (Leuven, 2002), pp. 117–31.

Flobert, Pierre (ed. and trans.), La Vie Ancienne de Saint Samson de Dol (Paris: CNRS Editions, 1997) [532:01.c.20.31 NF4]

Flom, George Tobias, Scandinavian Influence on Southern Lowland Scotch: A Contribution to the Study of the Linguistic Relations of English and Scandinavian (New York, 1900).

Florén, Anders, Göran Rydén, Ludmila Dashkevich, D. V. Gavrilov and Sergei Ustiantsev, 'The Social Organisation of Work at Mines, Furnaces and Forges', in Iron-making Societies: Early Industrial Development in Sweden and Russia, 1600--1900, ed. by Maria Ågren (New York: Berghahn, 1998), pp. 61--138.

**Flowers, Stephen E., Runes and Magic: Magical Formulaic Elements in the Older Runic Tradition, American State University Studies 1,53 (New York, 1986) [S D-H Flowers, Stephen E. Runes]

*Foley, J. M., ‘Epic and Charm in Old English and Serbo-Croatian Oral Tradition’, in Comparative Criticism: A Yearbook, ed. by E. S. Schaffer (Cambridge: Cambridge University Press, 1981), pp. 71–92.

Foley, John Miles, Immanent Art: from Structure to Meaning in Traditional Oral Epic (Bloomington: Indiana University Press, 1991). 195–214 basically says that formulaic epithets invoke a wider range of connotations because of all the other times when people have heard them used. Wow. I think—I found it hard to concentrate when reading this, and only partly because I was tired. What room does it leave for irony? Re Þæt wæs god cyning type formula. ‘The refrain-like nature of this brief sentence is very prominent in Beowulf, as the poet deploys it to confer kingly status extratextually at fie points in the narrative. The first, and probably most recognizable, acts as a rhetorical closure for the small capsule on Scyld Screfing’s heroic kingliness (4–11a), during which he is praised for keeping enemies at bay and his homeland in order; following the þæt wæs god cyning marker, the tale of his descendants and funderal assumes center stage. After this foundational beginning, wherein the Danish paradigm to which warrior-kings may aspire is established with the aid of this key phrase, the next two occurrences, both of which pertain to the aging and powerless regent Hrothgar, will echo both textually and traditionally. I put the matter in this way because wthout the knowledge of this pattern’s resonance in the poetic tradition at large, these next two instances pose rather sizable “gaps of ndeterminacy”. In the first case, the poet almost sounds defensive as he follows the account of the people’s lavish praise of Beowulf’s victory over Grendel with these apparently mincing words (862–63): ... [213] Whether we view the old king as simply past the age of doing battle or at aloss more because of te enormity of Grendel’s challenge than his own natural shortcomings, “but that was an excellent king” sounds strained when understood only in the text of these present troubles. But if we posit, on the basis of the evidence examined above, that this phrase actually certifies kingship through its illocutionary force [ie. because it’s always used of good kings, it’s enough to make Hrothgar a good king in the eyes of the audience], and also note tha the half-line pattern seems to perform its customary metonymic action of ending a rhetorical capsule, then the remarks about the aged king are referred to an authority much more absolute than any single narrative context. [fn. 47: ‘The situation is simlar at 1885b, where Hrothgar is said (actually certified) to be exemplary by the same metonymic phrase. As explained in chap. I, traditional structures with institutionalized meanings have a double edge aesthetically: deployed well, they can add enormously to the aesthetic richness of a work; deployed poorly, they can clash with the surface of the narrative and detract from its effectiveness. In applying this netonym twice to Hrothgar, the poet seems to have cleverly harmonized its necessary implications with the uncertain status Hrothgar has had forced upon him: his kingship, from which he has had to abdicate at night (Grendel rixode, ‘ruled’ , 144a; cf. Beowulf’s similar problem with the dragon’s reign [rics(i)an] at 2211b), is legitimated even as his young substitute wins it back. Cf. Edward Irving’s discussion of Hrothgar as a traditional type-character (1989: 47–64)’] That Hrothgar was and is “an excellent king” is beyond contesting; the metonymic force of the phrase has in fact made him so.’ (212–13). Talks earlier in the book about indeterminacy (see index) and how the reader always has to intervene in a text to make decisions about what things are about/for, but doesn’t discuss irony as such.

Fontaine, Jaques (ed.), Vie de Saint Martin, Sources chrétiennes, 133-135/Série des textes monastiques d'Occident, 22-24, 3 vols (Paris: Éditions du Cerf, 1967-69)

* Foot, Sarah, ‘The Making of the Angelcynn: English Identity before the Norman Conquest’, Transactions of the Royal Historical Society, series 6, 6 (1996), 25–49.

*Foot, S., ‘Language and Method: The Dictionary of Old English and the Historian’, Dictionary of Old English: Retrospects and Prospects, ed. by M. J. Toswell, Old English Newsletter, Subsidia, 26 (1998), 73–87. What?!

Foot, Sarah, Veiled Women, 2 vols (Aldershot: Ashgate, 2000) [theol MT 200 G7 FOO] Apparently something to do with disappearance of nuns from the historical record when they’re really still there. i 97–107 re semantic distinctions between nunne and mynecenu but no dicussion of when latter was coined. ‘Vernacular texts offer little help here either, not least because of the paucity of surviving examples of Old English dating from before the tenth century. The noun most commonly used of religious women was nunne, a loan word from the late Latin nonna, which denoted no particular style of religious living. It appears only to have been from the second half of the tenth century that noun mynecenu [sic re ‘that noun’] was used of female religious [citing microfiche concordance]. If it can be argued that Bede had drawn a distinction between nuns who remained virgins and other religious women, this was not sustained by his ninth-century Mercian translator, who sometimes preferred the single noun nunne to translate both femina sanctimonialis and uirgo from the original Latin. The sole mention of a religious woman in the [30] pre-tenth-century Chronicle relates to the woman said to have been consecrated as a nunne whom the ætheling &Athelwold abducted from Wimborne in 900. In seeking to protect the chastity of religious women, the laws of King Alfred prohibited the taking of a nunne out of a minster and declared illegitimate any child born to a former religious woman’ (29–30).

‘Consequently the picture of female monasticism that can be constructed from the sources for the period before 900 is one of a vibrant dynamic institution of economic and spiritual significance whose protagonists were evenly spread over most of the Anglo-Saxon areas of Britain. The contrast with the last Anglo-Saxon centuries is marked’ (26).

Foot, Sarah, ‘Unveiling Anglo-Saxon Nuns’, in Women and Religion in Medieval England, ed. by Diana Wood (Oxford, 2003), pp. 13–31. Seems kind of to be a summary of the book. Double houses do seem to disappear in C9—cos Vikings particularly go for nunneries? Vikings bash royal lines that used to support nunneries? Who knows? Anyway, reckons there are a lot of groups of religious women an’ all—just they’re not in nunneries as such. No charters etc. Ah…

Foote, Peter (ed.), Jóns saga Hólabyskups ens helga, Editiones Arnamagæanæ, series A, 14 (Copenhagen: Reitzel, 2003)

Peter Foote, 'Jóns saga helga', in Kristni saga; Kristni þættir; Jóns saga ins helga, ed. by Sigurgeir Steingrímsson, Ólafur Halldórsson, and Peter Foote, Íslenzk fornrit, 15 (Reykjavík: Hið Íslenzka Fornritafélag, 2003), pp. ccxiii-cccxxi.

Forbes, Helen Foxhall, Heaven and Earth in Anglo-Saxon England: Theology and Society in an Age of Faith (Aldershot: Ashgate, 2013), p. 306.

Forbes, Patrik, An Exqvistite Commentarie vpon the Revelation of Saint Iohn, Vvherein, both the Course of the Whole Booke, as also the more Abstruse and Hard Places thereof not heretofore Opened; are now at last cleerly and euidently explaned (London: Hall, 1613).

Ch. 18 (ie. re revelations 18 I assume): ‘3 Of this denounced point, is shewed also the greatnesse and equity. The greatnesse in these words, and she is become, &c. So to shew a horrible desolation: such as should not onely make her waste and solitarie, but also detestable and abominable: as are ghostly and Elphrish places full of Panike terror, and the ordinarie retrait of all these things, which both flee humane society, and the sight whereof, men most abhorre. The speech is from common sense, whereby wee esteeme these desolate and foreleited places to be full of foule spirits: which resort most in filthy roomes, as the damoniake of alegion abode amongst the graues. Whether their delight bee in such places, or, if God in his iustice, so confine them, or, if in such places they appeare most, to mooue the more terrour.’ (p. 188). No difference in 1614 ed. that I noticed and Elphrish the same.

*Forbes, Thomas R., ‘Verbal Charms in British Folk Medicine’, Proceedings of the American Philosophical Society, 115 (1971), 293-316 (GEN SCI PERS level 5).

Heather Ford, 'Fact Factories: Wikipedia and the Power to Represent' (unpublished D.Phil. thesis, University of Oxford, 2015), esp. pp. 153-98: https://www.researchgate.net/publication/282643334; DOI: 10.13140/RG.2.1.4068.9361

Ford, Heather (2016) Wikipedia and the sum of all human information. Nordisk Tidsskrift for Informationsvidenskab og Kulturformidling, 5.1 (2016), 9-13. http://eprints.whiterose.ac.uk/95883/, http://www.ntik.dk/2016/Nr1/Ford.pdf

Forshaw, Barry, Death in a Cold Climate (Basingstoke: Palgrave Macmillan, 2012). eISBN-13: 9780230363502. Cf. The crime fiction handbook / Peter Messent. Oxford : Wiley-Blackwell, 2013. Pedestrian. As a nice contrast to my view that truth has been stranger than fiction, limiting the hand of Icelandic writers, Yrsa Sigurðardóttir says 'Corruption in Iceland often takes the form of nepotism, although recent events have brought to light double-dealing regarding money and the clandestine trading in bank and government assets. However, all these things are done in such a clumsy, greedy way that it does not spark my imagination as a writer, and to date I have not been inclined to shift from crime committed for psychological reasons as the focus of my books' (137). At the same time, though this and the stuff before it in the interview emphasise Yrsa's rejection of politics as a subject matter for fiction, which is consistent with Einar Már's critique.

Förstemann, Ernst, Altdeutsches Namenbuch, 2 vols (Bonn, 1900–16). [R460.65.1-], col 64 sqq re elf-names. ‘Zweite, völlig umgearbeitete auflage’ XXXX.

Förster, Max, ‘Die altenglische Glossenhandschrift Plantinus 32 (Antwerpen) und Additional 32246 (London)’, Anglia, 41 (1917), 94–161. Buggered if I can find this in HKI. NB numbering is old series; they have 40, for 1917; next is 1918 and no sign of the omission. Get Beth to check Flat City?

Forsyth, Katherine, ‘Literacy in Pictland’, in Literacy in Medieval Celtic Societies, ed. by Huw Pryce, Cambridge Studies in Medieval Literature, 33 (Cambridge: Cambridge University Press, 1998), pp. 39–61. ‘In one very specific instance, distinctive imagery and multi-layered symbolism prompted R. B. K. Stevenson to argue for the late eighth-century presence near Meigle, Perthshire, of an illuminated medical manuscript ‘and a library through which ideas came, as they did to Jarrow, Iona and the rest, from afar and were redistributed’ (41)--potentially interesting re history of medicine stuff. Citing Stevenson 1993.

Fortun, Michael. Title Promising genomics: Iceland and deCODE Genetics in a world of speculation / Mike Fortun. Published Berkeley : University of California Press, c2008.

`Forystukona ungra VG segir skilið við flokkinn vegna svika forystu hans', Evrópuvaktin (4 December 2011), XXXXX.

*Foucault, .M., .The .Birth .of .the .Clinic: .An .Archaeology .of .Medical .Perception, .trans .by .A. . M. . Sheridan . Smith . (New .York, . 1975)

*Fowler, P. J., ‘Farming in the Archaeological Landscape: An Archaeologist’s Review’, Anglo-Saxon England, 9 (1981), 263–80.

Fowler, Peter J., ‘Farming in Early Medieval England: Some Fields for Thought’, in The Anglo-Saxons from the Migration Period to the Eighth Century: An Ethnographic Perspective, ed. by John Hines, Studies in Archaeoethnology, 2 (Woodbridge, 1997), pp. 245–68. ‘Two scholars nearly thirteen centirueis apart seem to be speaking as one of a land where good husbandry combined with rich natuiral resources to effect a considerable agrarian achievement by 1066. The model Bede and Hallam propose is in general credible and acceptable, though—perhaps “because”—much is currently unknown’ (245). Reckon sthat new data will tend to emph. patchiness and disparity (245).

Fox, Bethany. 2007. The P-Celtic Place-Names of North-East England and South-East Scotland. The Heroic Age 10: .

Fox, Denton, ‘Some Scribal Alterations of Dates in the Bannatyne MS’, Philological Quarterly, 42 (1963), 259–63. Shows that altho’ Bannatyne MS dates itself 1568, in one place this goes over 1565 and another 1566. Earliest date is a poem mentioning 1562; Bannatyne claims to be born 1545 so unlikely to be very much earlier. ‘One can probably assume that the entire MS was written in the period 1562–68, but the safest date is simply ‘c. 1565’ ’ (263).

Fox, Denton and William A. Ringler (eds), The Bannatyne Manuscript: National Library of Scotland Advocates’ MS. 1.1.6 (London: Scolar Press, 1980). xv–xvi on date of copying, going for 1657 at the earliest and probably all in 1568 when it’s finished.

Fox, Michael, ‘Feðerhama and hæleðhelm: The Equipment of Devils’, Florilegium, 26 (2009), 131-57. https://journals.lib.unb.ca/index.php/flor/article/viewFile/18449/25556

Foys, Martin K., Virtually Anglo-Saxon: Old Media, New Media, and Early Medieval Studies in the Late Age of Print (Gainesville, FL: University Press of Florida, 2007), forthcoming for the Bulletin of International Medieval Research.

In recent decades, Anglo-Saxonists have frequently faced a perception of their subject as archaic or backward, but have enjoyed the kudos (or at least consolation) of being more innovative than most of their colleagues in their development and uptake of electronic resources (cf. p. 191). Meanwhile,  expressions of wonderment at or frustration with new technologies fill coffee-break conversation, whether in teaching departments or at research conferences. What Foys works to do is to develop a written, scholarly discourse on the relationship between new media and old sources in Anglo-Saxon studies. In this, his work is perhaps seminal and certainly overdue, and if others take up the challenge, his book will be frequently cited. But this is not to say that Foys’s approaches are altogether successful.
Foys’s thesis is that electronic—or ‘post-print’—media enable us to read Anglo-Saxon sources in ways which have been unduly discouraged by print media, and at the centre of this a series of experiments with the concept of hypertext: text in which one can, at the click of a mouse, move directly from one (section of) text to another, reading in a non-linear way. And he executes his experiment over an impressive range of sources: Anselm’s Orationes sive meditationes (ch. 2); the Bayeux Tapestry (ch. 3); the Cotton Mappamundi (ch. 4); and the Nunburnholme Cross (ch. 5).
Taking the book as a whole, Foys lays a great deal at the door of printing: ‘since modern scholarship occurs by and through print technology, it traditionally mandates and emphasizes the very qualities of the medieval that produces it, namely linearity, fixity, and unity’ (21). This technological determinism does not convince me: logic and rational argument as we know it also demand a degree of linearity (cf. p. 43), and textual stability. And although the degree varies from language to language, syntax does too (cf. p. 51). As well as underrating the linearity of text generally, Foys also seems to overrate the necessary linearity of printed works. I wonder how many readers of XXXXXthis journalXXXXX actually read scholarly works sequentially, from beginning to end? In response to the irony of publishing on new media through the traditional medium of the hard-copy book (without so much as co-publication of a PDF ebook), Foys peppers his work with what he calls ‘links’ in the form ‘[→16]’ (meaning ‘cf. p.16’; see p. 4). But scholars have made what have traditionally been called ‘cross-references’ by writing ‘cf. p. 16’ for centuries: Foys, in his enthusiasm for hyperlinks, underrates the hypertextual nature of academic (printed) writing, with its footnotes, cross-references and citations. Nor is a suspicion of mere modishness here discouraged by forms such as ‘1K’ for ‘first-millennium’ (p. 40) and a predilection for product-placement (illustrations of the Bayeux Tapestry appear as screenshots of his 2003 edition when it is the Tapestry and not the edition that is under discussion, while his Apple Macintosh ibook enjoys special mention on p. 34).
Turning to individual chapters, they have the great strength of focusing on works which have received little comment previously, and if passion for hypertextuality sometimes veers into sophistry, that is perhaps not a high price to pay. A new appreciation of the non-linear textuality of the Orationes sive meditationes by Anselm of XXXXX is welcome (pp. XXXXX), along with Foys’s attention to its illustrations and later medieval afterlife (pp. XXXXX). But one wonders if we need look to the absorbing character of computer games to understand a link between Aldhelm’s meditation on texts and his occasional, miraculous capacity to see through walls (pp. 51-58). 

Foys revels in the fragmentary state of the Bayeux Tapestry, its lack of closure reminiscent of hypertext fiction (pp. XXXXX). But Anglo-Saxonists would generally be more interested in trying to understand the meanings of the tapestry to its original audience, when it was probably complete.

It would be relatively easy to print a facsimile of the Bayeux Tapestry not in book form, but of the same size and shape as the original—which computers cannot reasonably do at present. The point is not that computers allow more representative reproduction of the tapestry, but cheaper.

Although it would be unfair to criticise the book for pursuing a different line of enquiry, Foys’s work does leave me with the strengthened impression that the real revolution of electronic media is not changed strategies of reading, but increased access to texts and images—both in that texts are now electronically searchable, and in that the Internet (and particularly the unremunerated contributions of free-access material to it by both scholars and enthusiasts) makes material available which would otherwise be unavailable or difficult to obtain. In this sense, Foys’s excitement at the production of a CD-ROM edition of the Bayeux Tapestry or the use of hyperlinks seems to miss the point.

sources often neglected—so whatever else Foys’s idea has helped him get a handle on them.

Meanwhile, although it can be inconvenient to illustrate printed books, privileging text over image (p. 192), this was surely no less the case for manuscripts (cf. 26-33 on Bede’s system of finger-counting). 

*Fradenburg, Louise, Premodern Sexualities

*Frakes, Jerold C., Brides and Doom: Gender, Propertym and Power in Medieval German Women’s Epic (1994). Might be interesting.

Francis, John K., ‘Solanum dulcamara L.’, ‘Although the fruits have an attractive appearance, the flavour is so disagreeable that it is doubtful that anyone would mistakenly eat enough to be poisoned’. Buggered if I can get a prper ref for this. URL is www.fs.fed.us/global/itf/pdf/shrubs/Solanum%20dulcamara.pdf

Franck, J., ‘Geschichte des Wortes Hex’, in Quellen und Untersuchungen zur Geschichte des Hexenwahns und der Hexenverfolgung im Mittelalter, ed. by J. Hansen (Bonn, 1901), pp. 614–70. ‘Was aus diesen Stellen als vor allen bemerkenswerth hervorgeht, ist die Thatsache, dass wir auch bei aller gebotenen Vorsicht doch zugeben müssenm dass bereits damals, also mindestens vom 6. Jh. an, die Strigen nicht mehr auf die dämonische Natur beschränkt waren, sondern wirkliche Menschen als Strigen angesehen werden konnten’ (629)--oldproblem of trying to divide demonic from mortal. Thus the charm found mention in Franck’s Geschichte des Wortes Hexe (1901, 632), appended to Hansen’s classic Quellen und Untersuchungen zur Geschichte des Hexenwahns und der Hexenverfolgung im Mittelalter, but not in Hansen’s text itself.

DID ANGLO-SAXON AUDIENCES HAVE A SKALDIC TOOTH? Roberta Frank Scandinavian Studies Vol. 59, No. 3, Anglo-Scandínavían England (SUMMER 1987), pp. 338-355

Frank, Roberta, ‘An Aspirin for Beowulf: Against Aches and Pains—ece and wærc’, ANQ, 15 (2002), 58–63.

Frank, Roberta, ‘Sex in the Dictionary of Old English’, in Unlocking the Wordhord: Anglo-Saxon Studies in Memory of Edward B. Irving, Jr., ed. by Mark C. Amodio and Katherine O’Brien O’Keefe (Toronto: University of Toronto Press, 2003), pp. 302–12. Useful for emphing lack of explicit sexual terminology and ASs’ euphemistic approaches. Does note and discuss OE *seorðan, once attested as ‘ne gesynnge ðu vel ne serð ðu oðres mones wif’ in Lindisfarne gospels, loaned from serða ‘fuck’ (302–3). Cites a C10 OHG phrasebook for Latin-speakers Theodore Wilhelm Braune, Althochdeutsches Lesebuch, 15th ed. rev by Ernst A. Ebbinghaus (Tübingen: Niemeyer, 1969), 9–10 with sex in! Use for AS feast phrasebook.

Frank, Roberta, ‘The Lay of the Land in Skaldic Poetry’, in Myth in Early Northwest Europe, ed. by Stephen O. Glosecki, Medieval and Renaissance Texts and Studies, 320/Arizona Studies in the Middle Ages and the Renaissance, 21 (Tempe, AZ: Arizona Center for Medieval and Renaissance Studies, 2007), pp. 175–96. Uses analogues to argue against mythical readings, in a demolition of the evidence of Old Norse poetry for the existence of pre-Christian ritualmarriages between new kings and their land.

Frankis, P. J., ‘The Thematic Significance of Enta Geweorc and Related Imagery in The Wanderer’, Anglo-Saxon England, 2 (1973), 253–69. As well as noting topos elements of stone-building, ice, storm (256-7), says ‘The possibility of a Roman connotation in this imagery of ancient stone buildings, evidently thought of as the work of a technologically superior past, is important. In The Ruin it is indisputable and in Andreas it is arguable, and the pervasive presence of Latin loan-words is strikingly relevant’ (257). Bwf instances rather distinct tho’ (258)—2 times out of 3 work of smiths instead. Early stage of motif? NBs ent rare, esp. that La3amon fails to use it just where you’d expect him to (ll. 24885–6), so presumably lost early (259–60). This may be useful, as it would help to explain the lake that the aluen dug. Makes the Völuspá comparison re hall 269.

Frankis, John, ‘Sidelights on Post-Conquest Canterbury: Towards a Context for an Old Norse Runic Charm (DR 419)’, Nottingham Mediaeval Studies, 44 (2000), 1-27. Cotton Caligula A.xv in a portion dated to c1073-76 (1), see also 7-8.

f.123v. kuril sarþuara far þu nu funtin istu þur uigi þik

f.124r. þorsa trutin [k]uril sarþuara uiþr aþrauari (2).

Text and trans discussed 2-5. Takes þorsa trutin in app. to þik not þur—fair enough (3). Doesn’t change to Gyril 1st word as no dot on the k-rune and no decent reason to change (3). ‘The Canterbury Runic Charm thus seems to ascribe to giants (as creatures inimical to man: the gloss “demons” in DR and Moltke calls for further explanation) the same role in causing illness as some Old English charms ascribe to elves; in particular the term sár-þvara, literally ‘(of the) wound-bolt, spear’, implies a concept similar to that of “elf-shot” in some Anglo-Saxon charms … and this reinforces Høst’s suggestion that kyril may be connected with Icekandic kyrr, a poetic name for a sword’ (3)—yeah, cf. g²ndul < gandr?

‘The Sigtuna amulet reads þur sarriþu þursa trutin fliu þu nu funtin is[tu] (4); Moltke not happy with thor as þursa dróttin and emends (Frankis buys it 5), but demonisation, no?

Neatly written, no marginal. Might be same pen and ink as the rest of the stuff; can’t tell the hand of course (5). ‘…it needs to be emphasised that the Runic Charm is just one of several charms, all evidently copied by the same scribe, in this part of the Caligula MS … and they must be recognised as reflecting the attitudes and way of life of their time, however much they may seem today to conflict with the intellectual standing of other items in the manuscript. That the charms were copied at all shows that someone valued them, and this presumably also applies to the Runic Charm’ (9; charms are in Storms nos. 68, A9, A10 (these on f. 129), 34, 69 (these on f.140)). Reckons OE in the charms pretty good—C10 source (11-12). Moltke 360 reckons ON not later than c. 1000. NB the charms are wið gedrif, wið poccas and wið geswell on f. 129—fever/bumps combination again. Texts themselves mainly pseudo-words in pseudo-Latin tho’. Worries at length about the prospect of ON speakers in Canterbury. Pages assoc wih Easter tables which have various assocs with Cyril—did the 1st word of the charm determine its placement in MS? (esp. 25-27).

Frankis, John. 2002. ‘Towards a Regional Context for Lawman’s Brut: Literary Activity in the Dioceses of Worcester and Hereford in the Twelfth Century’. In La3amon: Contexts, Language, and Interpretation, ed. Rosamund Allen, Lucy Perry and Jane Roberts, 53–78. King’s College London Medieval Studies 19. London: King’s College London Centre for Late Antique and Medieval Studies. App. argues that Otho knows fairy mistress motif and this may affect the aluis maide.

Franklin, Simon, Writing, Society and Culture in Early Rus, c. 950–1300 (Cambridge: Cambridge University Press, 2002). ‘In the museum at Silista, in the extreme north-eastern corner of Bulgaria, is a small sliver of lead, inscribed on both sides in Cyrillic letters dating from the tenth century. The message is direct: “Flee, fever (triasavitsa), from this man, the Lord will drive you out. Flee, fever, from this man … the Lord will drive you out. Flee, fever, from this man, the Lord will drive you out’. [Popkonstantinov and Kronsteiner, Altbulgarische Inschriften, i 1994, 218–28.] Every element here is a classic example of its type: the use of lead … the threefold repetition; the direct address to the personified “fever” found also in later Slav folk magic; the simple Christianising device whereby the triasavitsa becomes a kind of petty demon to be expelled by the Lord, rather than an autonomous power’ (269).

Frantzen, Allen J., Desire for Origins: New Language, Old English, and Teaching the Tradition (New Brunswick: Rutgers University Press, 1990). 'Orientalism is a recognized cultural phenomenon, while Anglo-Saxonism, its ideological partner, is not. Because Orientalism belongs to the category of "not Old English", its close association with the formation of Anglo-Saxon studies has been ignored' (29). 'Orientalism suppressed and exploited the East, whereas Anglo-Saxonism glorified the West as English civilization constituted it. Unlike Anglo-Saxonism, Orientalism has a material motive---the East and its riches---always in view; the material concerns of Anglo-Saxonism existed but were not always tangible: They were forms of power that accrued to those who controlled the past and claimed originary status from it' (30).

*Frantzen, Allen J., ‘Between the Lines: Queer Theory, the History of Homosexuality and Anglo-Saxon Penitentials’, Journal of Medieval and Early Modern Studies, 26 (1996), XXXX

Frantzen, Allen J., ‘Where the Boys are: Children and Sex in the Anglo-Saxon Penitentials’, in Becoming Male in the Middle Ages, ed. by Jeffrey Jerome Cohen and Bonnie Wheeler, The New Middle Ages, 4/Garland Reference Library of the Humanities, 2066 (London 1997), pp. 43–66. a. Very interesting but not really relevant to me. ‘Heterosexual intercourse between young people (i.e., under 20 years of age) is mentioned twice … If both the ‘adulescens’ and the ‘puella’ are under 20 years of age, they are to fast for the three 40-day periods for one year. But their behaviour could apparently have drastic results. A canon in the Scriftboc modifies their penance if they are sold into servitude as a result of this act, a calamitous consequence, reducing penance to 40 days and to only 20 days if they began but did not complete the act’ (51), with note emphing trickiness of the cannon. Lots about boys having sex, homosexuality, est. 54 has the bædling text; bædling seems to be distinguished from cniht in the text (as a bædling might have sex with a bædling or a cniht, and intercourse between boys already covered in the text, F. notes). But F. comments not on the word itself nor translates. ‘Significantly, no penance is specified for the man involved in this act [when child has sex with adult man]. Here, as with the boy forced into sex by an older boy (example 5), it is the younger one who does the penance’ (55)—sees this as punishing the tempter not the tempted, albeit quite lightly; one also wonders if there’s the issue that active sex isn’t a problem. Worries further at it 56–58

*Frantzen, Allen J. and John D. Niles, Anglo-Saxonism and the Construction of Social Identity (Gainesville, 1997 [717.5.c.95.136]). Had a look at it but nothing important in present context.

Frantzen, Allen J., Before the Closet: Same-Sex Love from ‘Beowulf’ to ‘Angels in America’ (Chicago: University of Chicago Press, 1998). Read this properly sometime and order for Glasgow. 72–89 re women dressed as men in SS lives. ‘Women dressing as men are comparatively common in medieval texts; their threat to the gender hierarchy, sometimes explicitly sexual, is neutralized when the woman is revealed for what she is and returned to a position appropriate to her. Women’s or men’s cross-dressing is seldom mentioned in Continental penitentials, and no English penitentials punish transvestism. Men dressing as women are rare, and it is significant that men who dressed as women were not described as misbehaving sexually. Rather their transvestism is associated with witchcraft and pagan observances and is assigned penances of one to three years (it was the same for a man who dressed as a woman as for a woman who dressed as a man’ (88), citing in n. 40 (whose text is on p. 320) ‘Bullough, Sexual Variance in Society and History, 362[ 9230.c.1547 1976 repr. 1980]. Penitentials mentioning male transvestism include the Penitential of Silos, St. Hubert’s Penitential, and the Merseberg B Penitential. The St. Hubert’s and Merseberg B penitentials are found in Paenitentialia minora Franciae et Italiae saeculi VIII–IX, ed. Raymond Kottje with Ludger Körntgen and Ulrike Spengler-Reffgn (Turnhout, Belgium: Brepols, 1994); see canon 42, p. 60, and canon 29, p. 176, respectively’. 111–37 re historiog on early medieval same-sex stuff. 163–67 re bædling and implicitly bæddel (which he takes incautiously to mean ‘hermaphrodite’). 175–83 an appendix of mentions of homosexual acts in the A-S penitentials with transs.

*Franz, Marie Louise von, L’Interprétation des contes des fées (Paris: La Fontaine de Pierre, 1978)

Franzen, Christine, The Tremulous Hand of Worcester: A Study of Old English in the Thirteenth Century (Oxford, 1991). 65–69 re Bod. hatton 76. 2 parts—A ff. 1–67v, fragments Greg Dialogues OE, fragsof Monita of St Basil; 68–73v Herbarium + Medicina de quadrupedibus (65). re B 66–69. Looks like De Vriend ed. the place to go re OE bits, but she doesn’t seem happy re his hadling of trem. hand. Also says ‘Part B only contains two actual glosses, both of which are by the M state and are very near the beginning of the harbal: f. 74v sinewealt: rotundum and f. 75v seaw: ius. Crawford, 19–21 (MS B), printed many glosses from this text, but almost all of them are simply Middle English respellings of Old English names of the herbs. They are usually written in the blank spaces left for the drawings where were never executed. De Vried, xxi, describes these as “titles in the text, in a later hand, probably s. xii”, but they are clearly by the tremulous hand’ (66). Don’t see why ‘Elueþunge: tunsingwurt [CHM white hellebore]’ shouldn’t count as a read gloss, but never mind. chapter on ‘His Glosses: Some Successes and Failures’, 154–82. Worth citing as general guide to what goes down—tho’ not really re plants etc. cos she doesn’t do those MSS really. XXXXdoesn’t she talk about how he annotes a charm right after annotating denunciations of the same?XXXX

Franzen, Christine, ‘The Tremulous Hand of Worcester and the Nero Scribe of the Ancrene Wisse’, Medium Ævum, 72 (2003), 13–31.

[Franzen, Christine], 'Introduction', in Ashgate Critical Essays on Early English Lexicographers Volume 1: Old English, ed. by Christine Franzen (Farnham: Ashgate, 2012), xv-lxxiii.

Fraser, James E., ‘Northumbrian Whithorn and the Making of St Ninian’, The Innes Review, 53 (2002), 40–59. ‘Levison noted that most of the personal names recorded in Miracula and Vita Niniani are English and that one miracle story provided an [aetiological] explanation for an English place-name (farres last, ‘bull’s [42] track’), leading him to the sensible conclusion that their common source had been composed ‘in the time of Northumbrian predominance in Galloway’ ’ (41–42). Other points about Roman perspective of text suggest composition under NHs and specifically under Pecthelm (42). Sees Aelred’s source as a coherent and whole A-S text without necessarily an earlier predecessor (42–44). Sees Aelred’s Martin episode as Aelread’s own (44–45). Basically argues that ‘in general terms’ anything not in the miracula was also not in the source text, and that Aelred adds stuff in in all cases (44–47, quoting 47). Infers infl from Vita Wilfredi in description of visit to Rome (where Ninian gets regular training, makes regular visits to shrines of apostles and meets the Pope) (49–50). But analogues to the account of N’s encounter with Tudvael (miracula)/Tudwallus (vita ninani), and of woman’s accusation of fatherhood of her child to a disciple of Ninian, in Finnian lives suggests reflexes of some older traditions—but not necessarily anything so coherent as a vita. ‘We may now glimpse our author at work, pulling together a handful of Gallovidian traditions about Uinniae while misreading the saint’s name as Nyniau, and composing a text in which he madesome attempt to draw parallels between his subject and St Wilfrith, following the outline of the latter’s early career contained in Stephan’s Vita Sancti Wilfrethi’ (52)--if so, text is post c. 720 but before Bede’s use of an abstract of it by 731 (52–53, with some other circumstantial support of sorts 53–54 based on what sound like rather tendentious developments of comparisons with Wilfrid). Suggests that surely no-one in Whithorn’s so out of touch as to not known that Ninian is Uinniau, so reckons that the text was composed (with some bits and pieces of written material from Whithorn) in NH, and specifically Hexham, whose bishop Acca has jurisdiction over Galloway, maybe who got Whithorn underway, was a devoted follower of Wilfrid, who commissions VW, and contributed information to Bede (54–55). Interesting. But hmm, sounds tendentious, though transmission of the text through there might be a way round it? Depending how often his name comes up..... Implies a desire to suggest that the see had belonged to Roman Church from its origins and so legitimise NH takeover. This propaganda would account for Bede describing Pecthelm’s see ‘as being an existing one which the Bernicians had taken over rather than as a newly created diocese’ (55).

Fraser, William, Memoirs of the Maxwells of Pollok, 2 vols (Edinburgh, 1863) [Ba.43.3] ‘Excerpts from the Diaries of Sir George Maxwell of Pollok, 1649–1676’ (349), incl. ‘Forme of the Court holden on the Witcht at Paislay, 21st March 1650’—so app. copied by George into his diary? Doesn’t seem to be one of the officials present. ‘The pairtie pannelled, Joanet Scott in Greenock called in’ (351). Includes the elliptica: ‘Article.—When kine wer elfe shote. . . . // Answer.— Confessed that shee had so graiped certaine kine, and that shee hearde that this would cuire the cow. For the elfes, shee heard that they wer the good neighboris’ (352)—well, useful for the last sentence, anyway. Full trial 350–53, so as you see the Elf bit pretty minor component. Trial of Joanet Galbraith the same day included next 354–58; then on 358 a short note: ‘Anent Jeane Scott. Common Bruite. Proven salve of foxtree leafes applied for all diseases, to beast and body, which had operation according as the pairtie beleeved. It was to be sought in Godis name, and it was given in the name of, etc., applied somtymes externallie, sometymes in potionis. The signe of its vertew was, if the pairtie sleeped it was health, if otherwise no hope of life. // Elfe shooteing cured by three fingeris of different persons putt in the holl. // Malefice of leprosie proven and death following. Shitt barnes cured by her salve. Malefice of suelling layd upon . Malefice of death layd upon annother. The mark proven’ (358). Does this brevity reflect the trial, the trial record or Maxwell’s abbreviation? Who knows...

*Frazer, J, Ériu, 8 (1916), 1ff. Cited by GTP re vanir-æsir war and Irish.

Frazer, Roger, `The Fijian Village and the Independent Farmer', The Pacific in Transition: Geographical Perspectives on Adaptation and Change, ed. by Harold Brookfield (London: Arnold, 1973), pp. 75--96.

Frazer, William O., ‘Introduction: Identities in Early Medieval Britain’, in Social Identity in Early Medieval Britain, ed. by William O. Frazer and Andrew Tyrrell (London, 2000), pp. 1–22. ‘It might clarify these abstractions about social identity and about its place within social life, if we think of the latter as “storied”. Several implications follow from such a model. First, that such stories of social life, to some extent, steer action. People form multiple, changing, biographical identities by placing themselves or being place within a series of emplotted stories’ (4). 4–5 citable as effort to show how narrative stuff important to EME. Cites Calhoun 1994 ed., esp. Gibson 1994.

Freedman, Jill, and Gene Combs, Narrative Therapy: The Social Construction of Preferred Realities (London, 1996) [326:3.c.95.3011]. ‘…another important current in the same stream was that of social constructionism … its main premise is that the beliefs, values, institutions, customs, labels, laws, divisions of labor, and the like that make up our social realities are constructed by the members of a culture as they interact with one another from generation to generation and day to day. That is, societies construct the “lenses” through which their members interpret the world. The realities that each of us take for granted are the realities that our societies have surrounded us with since birth. These realities provide the beliefs, practices, words, and experiences from which we make up our lives, or, as we would say in postmodernist jargon, “constitute our selves.” ’ (16).

4 core points. ‘1. Realities are socially constructed. 2. Realities are constituted through language. 3. Realities are organized and maintained through narrative. 4. There are no essential truths’ (22). Difference between constructivism and social constructivism—‘social constructionists place far more emphasis on social interpretation and the intersubjective influence of language, family, and culture, and much less on the operations of the nervous system’ (26).

Freedman, Paul, and Gabrielle Spiegel, 'Medievalisms Old and New: The Rediscovery of Alterity in North American Medieval Studies', American Historical Review, 103 (1998), 677-704. {{DOI|10.1086/ahr/103.3.677}} 'However, the resonance of postmodernism in medieval fields differs from its effects on the study of eras that have always been regarded as more unproblem- atically progressive, such as the Renaissance. Demodernizing the Middle Ages entails stripping off fewer layers of assumptions, to be sure, but at the same time it summons up ghosts of the irrational that undermining the Renaissance does not. For example, the worlds of inquisitorial repression, of violence mixed with ceremony, extremes of fasting or bodily instability, to cite only a few cases, are vividly new postmodern topics in current medieval historiography. Yet, curiously and doubtless unintentionally, they recall the romantic and anti-modern fascination of nineteenth-century medievalisms. Postmodern tendencies may subvert canonical periods of modernity such as the Renaissance, but for the Middle Ages they strangely reassert an older tradition of the grotesque, intolerant character of the epoch, a dark irrationality that popular opinion never quite abandoned but that in scholarship marks a radical turn in contemporary historical approaches' (693). 1980s saw growing influence of postmodernist thought, particularly through gender studies, non-positivistic 'cultural history', and the linguistic turn ('or what might, in its most general sense, be termed a transformation in the understanding of documents as texts rather than sources', p. 697) (693-97). 'Looked at as a whole, there appear to be two postmodernist approaches to the Middle Ages. Both explore the marginal or the voiceless but from different perspectives of destabilization. On the one hand, there is a renewed emphasis on alterity and on the radical disjunction of the Middle Ages from the modern, the canonical, and the progressive. At its best, this presents us with a more intriguing, more colorful, and less familiar Middle Ages, in which the state is more predatory, piety is more intense, and mentalities more foreign than had been portrayed by the quintessentially "American school" of medieval historiography. The other regards the Middle Ages as darkly familiar, the analogue of a negatively construed modern West. In this light, the Middle Ages becomes the point of reference for those persecuting societies that mobilize rationally administered power toward repressive ends. Both tendencies share an aversion to a Middle Ages conceived as progressive, pluralist, rational, and self-aware' (702). 'Given this, it is hardly surprising that the most powerful sense of the Middle Ages current in the academy is what goes under the name of its alterity, for that alterity offers the best means of escaping from the model of total identification that was the chief mode of studying the Middle Ages in the past. What has changed in the postmodern understanding of medieval alterity, and serves sharply to distinguish it from the earlier modern construction of it, is the simultaneity of our desire for history and the recognition of its irreparable loss, a loss we no longer can, or care to, mask beneath the modernist guise of continuity and progress. If postmodernism has seemed to this generation a viable, indeed crucial, theoretical context out of which to work, this is so because postmodernism invites us to contemplate, as Eric Santner has written, "the shattered fantasy of the (always already) lost organic [704] society that has haunted the Western imagination."87 The alterity of the Middle Ages, it would appear, is our own estrangement from that fantasy writ large' (703-4).

Freeman, Elizabeth, Time Binds: Queer Temporalities, Queer Histories (Durham: Duke University Press, 2010). ‘Chronobiopolitics harness not only sequence but also cycle, the dialectical companion to sequence, for the idea of time as cyclical stabilizes its forward movement, promising renewal rather than rupture’ p. 5.

Fridell, Staffan, `The Development of Place-Names from Ancient Nordic to Old Nordic', in The Nordic Languages: An International Handbook of the History of the North Germanic Languages, ed. by Oskar Bandle and others, Handbücher zur Sprach- and Kommunikationswissenschaft, 22, 2 vols (Berlin: de Gruyter, 2002), i pp. 753--61.

Fridell, Staffan, `The Development of Old Nordic Place-Names', in The Nordic Languages: An International Handbook of the History of the North Germanic Languages, ed. by Oskar Bandle and others, Handbücher zur Sprach- and Kommunikationswissenschaft, 22, 2 vols (Berlin: de Gruyter, 2002), i pp. 972-80.

Fridell, Staffan, `The Development of Place-Names in the Late Middle Ages', in The Nordic Languages: An International Handbook of the History of the North Germanic Languages, ed. by Oskar Bandle and others, Handbücher zur Sprach- and Kommunikationswissenschaft, 22, 2 vols (Berlin: de Gruyter, 2002), i pp. 1187-88.

Friedman, David, 'Private Creation and Enforcement of Law: A Historical Case', The Journal of Legal Studies, 8 (1979), 399-415 http://www.journals.uchicago.edu/doi/abs/10.1086/467615 http://digitalcommons.law.scu.edu/cgi/viewcontent.cgi?article=1559&context=facpubs

*Friedman, J. B., ‘The Marvels-of-the-EastXXXX’ in XXXXAnglo-Saxon Culture hist DG440 Sou

Friedman, John Block, The Monstrous Races in Medieval Art and Thought, 1st Syracuse University Press EditionXXXX (Syracuse: Syracuse University Press, 2000). 108-30 re history and meanings of monstrum, portntum, prodigium, ostentum. Et elsewhere no doubt.

Fritsch, R. M. and N. Friesen, 'Evolution, Domestication and Taxonomy', Allium Crop Science: Recent Advances, ed. by H.D. Rabinowitch and L. Currah (Wallingford: CABI Publishing, 2002), pp. 5-30. 'It is thought that the Romans, who cultivated onions in special gardens (cepinae), took onions north of the Alps, as all the names for onion in West and Central European languages are derived from Latin' (22).

Fritzner, Johan, Ordbog over det gamle norske sprog, 4 vols (Kristiania: Den norske forlagsforening; Oslo: Universitetsforlaget, 1886–1972) XXXXcheck style. First place ends with vol. 3 in 1896.

Frog, 'Do You See What I See? The Mythic Landscape in the Immediate World', Folklore, 43 (2009), 7-26, http://www.folklore.ee/folklore/vol43/frog.pdf; https://www.academia.edu/3687106/Do_You_See_What_I_See_The_Mythic_Landscape_in_the_Immediate_World Relevant context for Wið færstice type stuff, with a nice statement near the beginning of the interconnected agencytastic character of the world in the folklore studied.

Frog, 'Distinguishing Continuities: Textual Entities, Extra-Textual Entities and Conceptual Schemas', RMN Newsletter, 2 (2011), 7-15

Frog, 'Ethnocultural Substratum: Its Potential as a Tool for Lateral Approaches to Tradition History', RMN Newsletter, 3 (2011), 23-37

Frog, 'Snorri Sturluson qua Fulcrum: Perspectives on the Cultural Activity of Myth, Mythological Poetry and Narrative in Medieval Iceland', Mirator, 12 (2011), 1-29

Frog, 'Circum-Baltic Mythology? The Strange Case of the Theft of the Thunder-Instrument (ATU 1148b)', Archaeologia Baltica, 15 (2011), 78-98

Frog, 'Confluence, Continuity and Change in the Evolution of Myth: Cultural Activity and the Finno-Karelian Sampo-Cycle', in Mythic Discourses: Studies in Uralic Oral Tradition, ed. by Frog, Anna-Leena Siikala and Eila Stepanova, Studia fennica folkloristica, 20 (Helsinki: Finnish Literature Society, 2012), pp. 205--53. 'Early investigations of the history of the Sampo-Cycle were made within the framework of the Historical-Geographic Method or its derivatives. Originally based on a mechanized manuscript stemma model, these studies [208] accumulated texts with a mono-directional goal of sifting "mistakes" and "interpolations" form [sic] variants and redactions in order to reconstruct an original form ...[refs]... A central problem with these approaches is in the underlying conception of oral traditions and how they function. Traditions were treated as the voice of das Volk, dismissing the role of the individual, and textual products were considered identical to the tradition. On the one hand, the identification of text as tradition and tradition as the voice of an ethnos eliminated the need to consider variation in performance (which merely reflected imperfections in the text). On the other hand, the identification of traditions as ideal heritage-objects, aloof from social processes, eliminated the need to consider the social negotiation of traditions through discourse. Recovering vanishing heritage-objects from the corruption of peasant communities was a noble cuase of Romanticism, guided by the star of nationalism, and the Historical-Geographic Method---which many now seem as primitive and superstitious as the use of leeches in medicine---was both rational and scientific in its day' (207-208).

Frog, 'Evolution, Revolution and Ethnocultural Substrates: From Finno-Ugric Sky-God to the God-Smith Ilmarinen', in Selected Proceedings from the Fifth International Symposium on Finno-Ugric Languages in Groningen XXXXX, ed. by Adriaan van der Hoeven and Cornelius Hasselblatt, Studia fenno-ugrica Groningana, 7 (Maastricht: Shaker, XXXXX), XXXXX

Frog, 'Is Phil Phol, and Who the Devil is he Anyway? Baldr, the Second Merseburg Charm, and Other Perplexing Issues', in Topics in Continental West Germanic, ed. by Tonya Kim Dewey and Doug Simms, XXXXX (Berlin: de Gruyter, 2013XXXXX), XXXXX

Frog, 'Folklore', in Encyclopedia of Contemporary Nordic Culture, ed. by Helena Forsås-Scott, Mary Hilson, and Titus Hjelm (XXXXX)

Frog, 'Shamans, Christians, and Things in Between: From Finnic-Germanic Contacts to the Conversion of Karelia', in Conversions: Looking for Ideological Change in the Early Middle Ages, ed. by Leszek Słupecki and Rudolf Simek, Studia Mediaevalia Septentrionalia, 23 (Vienna: Fassbaender, 2013), pp. 53–97. 'FollowingtheReformation,kalevalaicpoetrytraditionswereaggressivelydisplacedinFinland,andthemythologyand tietaja-institution brokedown.Orthodoxregions(RussianKareliaandIngria)weremore·tolerant,andfrom:'·theperspectlve'oi~-Russra~ -Kareiii'- wasawildernesslikeSiberia,towhichpeoplefledfromsecularandreli-giousprosecution.Themoreremotetheregion(i.e.theclosertotheWhiteSea),themorevitalthe tietaja.,.institution andmythologyremained.Communitiesweresmall,dispersed,and tietdjds wereacommonplacesocialnecessityofhealthandwelfarethrough the19th century.' (57). 'The tietdjd andChristianpriestmaintainedandassertedverydifferentmythologieswithinacoherentcommunity,withverydifferentviewsandattitudestothesamegods.' (58), and alongside other rtual specialists like female lamenters. ' Onthebasisofabroadrangeofcomparativeevidence,aformofCentralandNorthernEurasianor"classic"shamanism"canbepresumedpartoftheProto-Uralic(PU)heritage.i"andwithinthelexicon,Proto-Finno-Ugric(PFU) *nojta appearstohavedesignatedatypeofshamanwhoenteredunconscioustrance-statesandaccomplishedjourneyswithafree- soul' (59). Clear that the tietäjä tradition is informed by this, but also different from it. 'Classicshamanismdoesnotexcludeknowledgeanduseofincantations,buttheyarenotnecessarytoit,whereastheyarethedefiningtoolofthe tietaja?' (61) 'Incantations were intimately connected to mythological narrative material, and particularly to narratives of origins or aetiologies. A hundred lines or more of an incantation could easily be devoted to the mythic origin of the agent which causes the harm (iron, fire, serpent, etc.). In this incantation tradition, the role of aetiological and cosmogonic myths appears exceptional in Eurasia.' (fn 37: ' Parallels to this incantation type are historically or geographically remote (see Siikala, Mythic Images, and works there cited).') (62) 'Mostsignificantly,theconceptionoftheseparablesoulisabsentfromthemagicalandritualtraditionsofthe tietdjd:' (62) 'Whereas the classic shamanic rite is characterized by an epic narrative paradigm of the hero's dangerous journey to the otherworld and triumphal return (for which martial conflict was not essential), the tietiijii's characteristic para- digm is the (ostensibly) martial confrontation of a mythic adversary that has penetrated the community and must be expelled to the otherworld. This is nearer the narrative paradigm which Alaric Hall observes in Old Norse charms in which the illness agent is verbally identified as a þurs [67] and Þórr is summoned to a confrontation at the location of the patient. 64 This is also consistent with the semiotics of battle in the tietdja tradition, where the weapons and armour are supplied by the thunder-god' (66-67) 'Siikala's argument has found continued support that the tietaia-insti- tution took shape sometime in the first millennium of the present era, in contexts predominated by Germanic influence, and (eventually) super- seded the vernacular institution of shamanism." This is not to say that the incantations and mythology are Germanic per se: the assimilation of these models into a linguistic and ideological cultural environment in which a form of classic shamanism was dominant resulted in a synthesis pro- ducing a potentially unique institution. Siikala hypothesizes that the emergence of this institution is connected to the transition to an increasing role of agrarian practices structuring social life with changes in relationships to the ecological environment, the socially constructed inhabited landscape, and the mythically constructed topography of the unseen world." Whatever the underlying social and historical factors may be, the PFU term "nojta ["shaman"] was maintained in Finno-Karelian traditions to designate a magically powerful and dangerous "other" or Sami shaman rather than a ritual specialist of the in-group community, and during the later medieval period this term came to be used in the European sense of "witch".' (67) 'Vainamoinen was the tietdjd idn ikuinen ["tietiijii, of age eternal"], the mythic founder of the institution, and provided an identity model for its practitioners. Vainamoinen's ultimate claim to authority is first-hand knowledge of the creation of the world.' (75) 'Siikala argues that the tietaja-institution likely took shape in the Merovingian period at the latest, when Germanic contacts were high. 122 Roots of the tradition in this region are consistent with the language of the tietajd'« kalevalaic poetry being marked by the lexicon of western regions and Germanicisms.' (87)

Frog, '[https://www.academia.edu/35810541 Myth', Humanities, 7.4 (2018), 1-39. doi:10.3390/h7010014

Frog, in Between the Worlds: Contexts, Sources, and Analogues of Scandinavian Otherworld Journeys, ed by Matthias Egeler and Wilhelm Heizmann, Ergänzungsbände zum Reallexikon der Germanischen Altertumskunde, 118 (Berlin: de Gruyter, 2020), pp. 566-690 https://doi.org/10.1515/9783110624663-018

Frog, 'The Æsir: An Obituary', in Res, Artes et Religio: Essays in Honour of Rudolf Simek, ed. by Sabine Heidi Walther, Regina Jucknies, Judith Meurer-Bongardt and Jens Eike Schnall, Literature and Culture, 1 (Leeds: Kısmet Press, 2021), pp. 141-75 (pp. 143-48).

Frosti Sigurjónsson, Monetary Reform: A Better Monetary System for Iceland (Reykjavik: [Forsætisráðuneyti], 2015). https://www.forsaetisraduneyti.is/media/Skyrslur/monetary-reform.pdf

***Fry, Donald K., ‘Wulf and Eadwacer: A Wen Charm’, Critical Review, 5 (1971), 247–63.

Donald K. Fry, ‘The Cliff of Death in Old English Poetry’, in Comparative Research on Oral Traditions: A Memorial for Milman Parry, ed. by John Miles Foley (Columbus, 1987), pp. 211-33.

Fulk, R. D., A History of Old English Meter (Philadelphia: University of Pennsylvania Press, 1992).

Fulk, R. D., ‘On Argumentation in Old English Philology, with Particular Reference to the Editing and Dating of Beowulf’, Anglo-Saxon England, 32 (2004), 1–26.

Robert D. Fulk, “The Name of Offa’s Queen: Beowulf 1931–3”, Anglia, 122 (2004), 614-39. doi:10.1515/angl.2004.614 of which 631–39 are a trans of the c. 1200 St Albans life of Offa II.

Furnivall, Frederick J. (ed.), Political, Religious, and Love Poems: From the Archbishop of Canterbury’s Lambeth MS. No. 306, and Other Sources, Early English Text Society, 15 (1866). Says under date/publ. ‘re-edited 1903’; how to ref?XXXX 123-26 ‘The adulterous Falmouth Squire prol.; 126-32 text. Lambeth MS 306, leaf 110, ‘in a 16th century hand’; prol from MS Ashmole 61 (fol. 136). Not much more here than already in Patch; specifies pre-Black Death.

Furnivall, F. J. (ed.), Hali Meidenhad: An Alliterative Homily of the Thirteenth Century, Early English Text Society, original series, 18 (London, 1922)

G

Gade, Kari Ellen, ‘The Dating and Attributions of Verses in the Skald Sagas’, in Skaldsagas: Text, Vocation, and Desire in the Icelandic Sagas of Poets, ed. by Russell Poole, Ergänzungsbände zum Reallexikon der Germanischen Altertumskunde, 27 (Berlin: de Gruyter, 2001), pp. 50–74.

*Gager,

Curse tablets and binding spells from the ancient world / edited by John G. Gager. Publ. info. New York ; Oxford : Oxford University Press, 1992 Oxford, Oxford University Press, 1992. [Anthrop K410 GAG ]

Gallais, Pierre, La fée à la fontaine et à l’arbre: une archetype du conte merveilleux et du récit courtois, CERMEIL, 1 (Amsterdam: Rodopi, 1992). Well, no denying that on the basis of the contents list it’s all continental waffling. ‘Les deux premières mentions des fées dans la littérature médiévale française doicent se situer autour de 1150: dans le Pèlerinage de Charlemagne … et dans l’Estoire des Engleis de Geffrei Gaimar (éd. A. Bell, Oxford, 1960, v. 3657: Elftroed est si belle qu’Edelwold croit qu’elle est une “fee”).’ (16, n. 1).

2. re the fairy bride motif. 36-7 summary of Mélusine which has the Saturday prohibition. late C14 I fink. 38-42 international analogues. No ev of analysis till 43 (which might be interesting). More medieval analogues (incl. Gervase of Tilbury), 43-8, more international ones 48-9/50. Apparently all re ‘diabolisation’ ‘de la fée’. Hmm, not very obviously.

225 ff. re ‘Le voyage dan l’autre monde’. Can’t face it today.

Gallée, Johan Hendrik, Altsächsische Grammatik, Sammlung kurzer Grammatiken germanischer Dialekte, 6, 2nd edn (Halle: Niemeyer; Leiden: Brill, 1910)

Gameson, Fiona and Richard Gameson, ‘Wulf and Eadwacer, The Wife’s Lament, and the Discovery of the Individual in Old English Verse’, in Studies in English Language and Literature: Papers in Honour of E. G. Stanley, ed. by M. J. Toswell and E. M. Tyler (London: Routledge, 1996), pp. 457–74.

Gamkrelidze, Thomas V. and Vjaceslav[XXXXupside down hat on c] V. Ivanov, Indo-European and the Indo-Europeans: A Reconstruction and Historical Analysis of a Proto-Language and a Proto-Culture, trans. by Johanna Nichols, ed. by Werner Winter, 2 vols Trends in Linguistics, Studies and Monographs, 80 (Berlin, 1995). Check style!! I said: ‘In theory, this could in turn partly reflect a deep-seated opposition between the roots *albho- (‘white, light-coloured’) and *mel- (‘black, dark’) has been hypothesised as one of a number of reconstructable binary oppositions in the Indo-European world-view (Gamkrelidze and Ivanov 1995, i 685).’

Gammeltoft, Peder, 2004, ‘Scandinavian-Gaelic contacts. Can place-names and place-name elements be used as a source for contact-linguistic research?’, North-Western European Language Evolution, 44, 51–90.

Ganander, Christfrid, Mythologia fennica, eller förklaring öfver de nomina propria deastrorum, idolorum, locorum, virorum, &c. eller afgudar och afgudinnor, forntidens märkelige personar, offer och offer-ställen, gamla sedvänjor, jätter, trol, skogs- sjö och bergs-rån m. m. Som förekomma i de äldre finska troll-runor, synnyt, sanat, sadut, arwotuxet &c. samt än brukas och nämnas i dagligt tal; til deras tjenst, som vela is grund förstå det finska språket, och hafva smak för finska historien och poëin, af gamla runor samlad och uttydd (Åbo: Frenckell, 1789), p. 88

Ganim, John M., Medievalism and Orientalism: Three Essays on Literature, Architecture and Cultural Identity (New York: Palgrave Macmillan, 2005). 'The purpose of the following chapters is to point out that the idea of the Middle Ages as it developed from its earliest formulations in the historical self-consciousness of Western Europe is part of what we used to call an identity crisis, a deeply uncertain sense of what the West is and should be. The idea of the Middle Ages as a pure Europe (or England or France or Germany) both rests on and reacts to an uncomfortable sense of instability about origins, about what the West is and where it came from' (3). 'Alongside the enormous sophistication of present scholarship on the Middle Ages or its continuing power as a source of imagery for popular culture, from films to computer games, the Medieval has lost its status as a critical discourse in relation to the present. It is no longer an Utopian ideal to be recovered, while its negative rhetorical implications, from "medieval justice" to the "medieval" social conditions and practices in, most typically and revealingly, Islamic states, remain almost unquestioned. This situation was by no means always the case. In the nineteenth century, medievalism was constructed as a fierce reproach as well as a utopian escape from the present and that reproach was framed in explicitly political terms. The most famous exemplars of nineteenth century [sic] medievalism in its position as social critique are such authors as Sir Walter Scott, Thomas Carlyle, John Ruskin, and William Morris. That is, literary medievalism in the nineteenth century seems to chart a political trajectory from conservative paternalism to socialist utopianism, from right to left, in however halting a manner. Beneath this apparent pattern, I shall argue, medievalism is a more continually contested terrain, often problematizing the political implications its proponents wish to draw' (4). 'After the inclusion of India into the Empire after the mid-nineteenth century, however, and the newly powerful influence of race as a defining factor in history and the dual linkage of civilization and progress as concepts, the egalitarianism and prelapsarianism of Romantic Orientalism was replaced by a historiography of conquest. How could the evidence of the great Indian past be reconciled with the colonial challenge of governing an inferior people and a decadent civilization?' (8).

Gantz, Timothy, Early Greek Myth: A Guide to Literary and Artistic Sources (London, 1993).

*Garber, Marjorie, Vested Interests: Cross-Dressing and Cultural Anxiety (New York, 1992).

Garcia, Michael, 'Medieval Medicine, Magic, and Water: The Dilemma of Deliberate Deposition of Pilgrim Signs', Peregrinations: Journal of Peregrinations: Journal of Medieval Art and Architecture Medieval Art and Architecture, 1.3 (2005), 1-13, https://digital.kenyon.edu/perejournal/vol1/iss3/5/

*Gatch, milton, Preaching in ASE might have elf-shot sez Verity.

Gatch, Milton McC., Loyalties and Traditions: Man and his World in Old English Literature (New York: Pegasus, 1971)

*T. Gates and C. O'Brien "Cropmarks at Milfield and New Bewick and the Recognition of Grubenhaüser in Northumberland." Archaeologia Aeliana 5th series, Vol XVI, 1988, 1-9

*Gay, David, ‘Anglo-Saxon Metrical Charm 3 Against a Dwarf’, Folklore, 99 (1988), 74–77.

*Geake, Helen, The Use of Grave Goods in Conversion-Period England, c. 600–c. 850, British Archaeological Reports, British Series, 261 (Oxford, 1997).

* Geary, Patrick, The Myth of Nations: The Medieval Origins of Europe (Princeton, 2002)

*Geeraerts, Dirk, Diachronic Prototype Semantics: A Contribution to Historical Lexicology (Oxford, 1997)

Geete, Robert (ed.), Den vises sten: En hittils okänd rimdikt från 1300-talet, efter en upsalahandskrift från år 1379, Småstycken på forn svenska, andra serien (Stockholm: Svenska fornskriftsällskapet, 1900)

*Gehrts, Heino, ‘Die Gullveig—Myth der Vọluspá?’, Zeitschrift für deutsche Philologie, 88 (1969), 312–78.

Geiriadur Prifysgol Cymru / A Dictionary of the Welsh Language (Cardiff: Gwasg Prifysgol Cymru, 1950–2003)

*Geldner, J., Untersuchungen zu. ae. Krankheitsnamen (1908).

Gelling, Margaret, The Place-Names of Oxfordshire, English Place-Name Society, 23–24, 2 vols (Cambridge: Cambridge University Press, 1953–54)

Gelling, Margaret, ‘Place-Names and Anglo-Saxon Paganism’, University of Birmingham Historical Journal, 8 (1962), 7–25.

Gelling, Margaret, The Place-Names of Berkshire, English Place-Name Society, 49–51, 3 vols (Cambridge: Cambridge University Press, 1973–76)

Gelling, Margaret, ‘Further Thoughts on Pagan Place-Names’, in Otium et Negotium: Studies in Onomatology and Library Science Presented to Olof von Feilitzen, ed. by Folke Sandgren (Stockholm, 1973), pp. 109–28, repr. in Place-Name Evidence for the Anglo-Saxon Invasion and Scandinavian Settlements: Eight Studies Collected by Kenneth Cameron (Nottingham, 1977), pp. 99–114. The original cited here. ‘I believe that there is a hard core of place-names for which the “pagan” interpretation is certainly valid, and that the subject will be anhanced rather than diminished by another attempt to weed out some of the less convincing specimins’ (110). 110 also shows it’s too hard to pin down Frig sorts of names. 117 notes interesting cluster of pagan names, incl. some now lost but in OE near monastery of Farnham. Doubtless this would reward reexamination. Goes for holy places and gods—nowt on monsters etc. Hmm. Her list of names 120–27. Here I take those thought to include supernatural beings which she accepts or accepts with ? (likewise so marked here). NB there may be a degree of circularity re the –leah element, which is surely part of what’s going on with Thursley—tho’ it’d be a long way south for a Scand Thūr name so may still be a goer.

Thundersfield, PN Sr 295, ‘Open space of Thunor’. Suggests from topog. that feld refers to a space in woods, Check later book on –feld.

Thunderley, PN Ess 546–7, ‘Sacred grove of Thunor’

Thundersley, PN Ess 172, ‘Sacred grove of Thunor’

Thunoreshlæw, near Manston in Thanet, Kent, in C11 story. ‘Tumulus of Thunor’

Thunorslege, Bexhill Sx, ‘Sacred grove of Thunor’

Thunresfeld near Chippenham W, ‘This occurs in some Old English bounds of Hardenbuish, in what appears from the place-name evidence to have been a large patch of open ground with woodland on either side. ‘Open Land of Thunor’ (122).

Thunreslau, Bulmer (PN Ess 418). ‘Tunor’s tumulus’. Also hundred-name so may have been meeting-place.

Thunreslea near Droxford, Hants. ‘Sacred grove of Thunor’

Thunreslea near Southampton, Hants. ‘Sacred grove of Thunor’

(?—my ?, not hers, ‘cos no OE attests and she’s not completely certain) Thursley (PN Sr 211–12), ‘Sacred grove of Thunor’

Thurstable (PN Ess 302), ev just a bit late to be really clear but GTP builds whole article on it in Tolkien festschrift; a hundred-name. And what else could it be?

Tislea north hants; this is our only form, of 1023, but she goes with it as ‘Sacred grove of Tig’.

Tyesmere (PN Wa 284), only this form, 849. Goes with ‘pool ofTig’.

Tysoe (PN Wa 284), seems pretty certain. ‘Old English hōh is here used either of the ridge of high ground south of Edge Hill or of one of the spurs jutting out from it.’ (123)

Wednesbury, Staffs, ‘Defended place of Woden’.. Earliest 1086 Wadnesberie. PNs of Staff out yet?

Wednesfield, Staffs, (c. 5 miles north of Wednesbury), ‘Open land of Woden’ on open heathland by pn ev.

Wensley (PN Db 411), ‘Sacred grove of Woden’

‘WODNESBEORG, WODNESDENE near Alton Priors and West Overton (PN W 17, 318): v. Gelling 1961, pp. 11–12, for a full discussion of these names, and of Woddes geat (considered to be an error for *Wodnes geat), in the same area. The three names occur in Old English bounds of estates bordering on Wandsdyke, ‘Woden’s ditch’; the difficult problems presented by this name are also discussed in Gelling 1961. Wodnesbeorg, ‘Woden’s tumulus’, is a neolithic long barrow now called Adam’s Grave. Wodnesdene, ‘Woden’s valley’, is now called Hursley Bottom. Woddes geat, ‘Woden’s gap’, is at a point where a road runs though Wansdyke.’ (126)

(?)Wodnesfeld, Widdington (PN Ess 579), only rec. 1303, ‘but seems more likely than not to be another “open land of Woden” ’ (126).

Wodeneslawe nr. Biggleswade (PN BedsHu 100), half-hundred name, ‘Woden’s tumulus’.

Woodnesborough nr Sandwich (PN K 586), ‘Woden’s tumulus’

Wansdyke refs to wodnesbeorg above.

Gelling, Margaret, Signposts to the Past: Place-Names and the History of England (London: Dent, 1978). ‘The typical hundred meeting-place, as revealed by the names of the hundreds, was in a sort of “no-man’s-land”, as far away as possible from the settlements of the community it served and on the boundary between two or more estates, but often near a main road or a river-crossing. A tumulus, a stone, or a tree were the sort of objects likely to be chosen as markers for the spot’ (210). 211 has some examples of trees in hundred-names taken as e.g.s of meeting places accordingly. No linden trees as such  150 mentions supernatural beings etc. and emphs relationship of puca and pits in later ev, esp. Gloucs. ‘References to elves are relatively frequent, and it has been suggested that some of these, and some of the “dwarf” names, refer to there being an echo at the place. There are said to be echoes at Dwarriden (“dwarf valley”) in Ecclesfield yow and at Elvendon (“elf hill”) in Goring oxf.’ (150).

Gelling, Margaret, Place-Names in the Landscape (London, 1984). ‘To people migrating from the northern coasts of Europe the marshes of south-eastern England cannot have appeared unfamiliar or exceptionally daunting’ (33). ‘Some of the names discussed in this chapter may go back to the earliest period of English name-giving. Those containing ēg are likely to be among the earliest names in any district, since this is the commonest English word in place-names recorded by AD 730. If it had continued to be used after 730 with the same frequency as in the earliest-recorded names it would have been a much commoner element than it is’—reckons it becomes obsolete in sense of ‘dry ground in marsh’ (33). ‘There is no way of ascertaining from the place-names whether the lowland areas called fenn, mōr or mersc were mostly derelict when the English first saw them, or whether the Anglo-Saxons used these words in naming flourishing pre-English settlements whose economy depended on the management of wetland’ (33). Cf. 33–34 on this.

Gelling, Margaret, The Place-Names of Shropshire, English Place-Name Society, 62/63, 70, 76, 80, 4 vols (Nottingham: English Place-Names Society, 1990–2004)

Gelling, Margaret, The West Midlands in the Early Middle Ages (Leicester, 1992). 122–24 on unusually large number of –tun names in West Midlands, esp. Shropshire. Dunno if relevant to ælfestun. Index does have an Alveston, on the Avon, which produced a lot of pagan burials (see 41–47). 48–52 re tumulus place-names. May be interesting.

Gelling, Margaret, ‘Place-Names and Landscape’, in The uses of Place-Names, ed. Simon Taylor, St John’s House Papers, 7 (Edinburgh, 1998), pp. XXXX!

Gelling, Margaret and Ann Cole, The Landscape of Place-Names (Stamford: Tyas, 2000). Discusses richness and detail of early OE toponymy, helping to convince me she’s not just deluded, xv–vi. English landscape unusually varied (xv); ‘It is likely that immigrants accustomed to the vast coastal marshes and the great plains of northern Europe were impresses by this variety and found it a linguistic challenge’ (xv). Travellers’ perceptions, by road and sea, may influence naming and help to encourage uniformity (xvi). ‘A view much favoured in recent years us that the type of settlement known to historical geographers as “nucleated” was a [xviii] comparatively late phenomenon, perhaps linked ti the adoption of open-field farming in the 10th century. In the last two decades several landscape historians have developed the model of small, shifting settlements which only coalesced into nucleated villages at the end of the Anglo-Saxon period’ (xvii–xviii).

Oddly doesn’t list Tyesmere in ref. section for Mere, tho’ does give Badlesmere KNT < *Bæddel, which she takes as a personal name. Maybe common word? Cf. Fishmere < Fiskermere LIN ‘fishermen’ (27). Check á–Box.

pol, pull, pyll 28–29 ‘pool, tidal creek, small stream’.

33 in ref section for wylle has nice list of religion and superstition refs with hæl ‘omen’, halig, run e.g.s.

Doesn’t have dic. or pytt.

133–40 re hop ‘remote enclosed place’, incl. re Fryup ‘The reference will be rather to the short, narrow valley which links the two Dales at their southern end. Fryup Hall stands at the opening of this in Great Fryup Dale. It is a very secluded spot, and additional interest is lent by the probability that the qualifier is a reference to the goddess Frīg’ (137).

145–52 re beorg, much as in 1998 no doubt: from her surveys, it can ‘be asserted confidently that the defining characteristic of a beorg is a continuously rounded profile. This probably explains the use of the word for tumuli in the southern half of England’ (145). Usually small (145–48—tho’ NB 146–7 are piccies)

178–80 re Hlaw, WS Hlæw, ‘tumulus, hill’. ‘This is primarily a term used for articifical mounds. It was generally preferred by the Anglo-Saxons for their own barrow burials, beorg being the commoner one for those of earlier cultures, but the distinction is not absolute’ (178). Mentions Drakelow as a recurrent name, tho’ that in WOR ‘is, however, a rocky outcrop, not a tumulus’ (178).

190–92 re hrycg ‘ridge’.

‘Modern landscape historians have rejected the views of their predecessors about both the extent of woodland in post-Roman Britain and the role which it played in the lives of Anglo-Saxon settlers. The extent of woodland in the 5th century is now considered to have been roughly comparable to that of the present day, and it seems probably that farmers, both British and Anglo-Saxon, regarded the woods more as vital resources than as obstacles to travel and settlement. The main exception is in south-east England, where the Weald was a formidable barrier, isolating the kingdom of Sussex’ (220).

221–23 re bearu ‘small wood’

leah 237–42 ‘forest, wood, glade, clearing’, later ‘pasture, meadow’. Dead frequent but Cox’s 22 pre 731 names had only 6 tun and 7 leah (237); ‘This indicates that both words came into common use in the mid-8th century’; then by mid C10 have other meanings, ‘pasture’ and ‘estate’ less appropriate to place-names. ‘Most names containing tun and leah were probably coined between c. 750 and c.950. // In area where tūn and léah predominate over all other place-name elements it is instructive to map them together. They are mutually exclusive to a remarkable extent, and it can be demonstrated that lēah was the usual term for settlements in heavily wooded country and tūn for those in land from which most trees had long since been cleared’ (237). ‘It may be regarded as established that lēah is an indicator of woodland which was in existence and regarded as ancient when English speakers arrived in any region’.

257–61 re wudu; ‘It was used for large stretches of woodland’ (257).

269–78, including quote of 1984 bit in large part it seems!

Doesn’tdo burgh or tun.

Gelling, Margaret, ‘The Landscape of Beowulf’, Anglo-Saxon England, 31 (2002), 7–11.

*Gelling, Peter, and Hilda Ellis Davidson, The Chariot of the Sun and Other Rites and Symbols of the Northern Bronze Age (London, 1969).

Génin, F. (ed.), L’Éclaircissement de la langue Française par Jean Palsgrave, Collection de documents inédits sur l’histoire de France, 73 (Paris: Imprimerie Nationale, 1852). Also at http://visualiseur.bnf.fr/Visualiseur?Destination=Gallica&O=NUMM-50821within http://gallica.bnf.fr/

**Gergen, .K., . ’The . Social . Constructionist .Movement . in . Modern . Psychology’, .American . Psychologist, .40 . (1985), . 266-75. [PERS AM 550 soc sci]

*Gergen, .K. .J., Realities .and .Relationships: .Surroundings .in ..Social .Constructionism .(Cambridge, .Mass, . 1994) [not in Glas]

GPC s.v. hud1 ‘[Crn. hus (cf. H. Crn. hudol, gl. magus), Llyd. hud: < Clt. *soito-, cf. H. Nor. seið]’ MW hut of course. English def.: ‘magic, wizardry, sorcery, witchcraft, spell, enchantment, charm, fascination, allurement, persuasion, enticement; illusion, apparition; deceit(fullness), deception, wile, trick, ruse, simulation, dissimulation, legerdemain’. Also as ad. ‘magic(al), charmed, illusory’. In WM.

s.v. hudaf: hudo ‘to fashion or produce by magic, conjure; cast a spell upon, enchant, charm; entice, allue, lure, persuade, seduce; beguile, deceive, cajole, cheat’. Goes back to MW.

s.v. hudlath ‘magic wand, ?fig. penis; soft-headed fellow, lubber’ MW likewise—in WM etc.

s.v. hudol ‘charming, enchanting, enticing, alluring; illusory, deceptive, deceitful’; also ‘enchanter, sorcerer, wizard, magician, conjurer, witch; enticer, seducer, deceiver, deluder, cheat’; MW.

s.v. hudolaidd ‘like a magician or sorcerer, deceptive, false, delusive, illusory, deceitful, wily; enticing, alluring,enchanting, charming, bewitching’; MW.

s.v. hudolawl, ‘misleading, delusive, deceptive, illusory’, MW.

s.v. hudoles, ‘enchantress, siren, sorceress, witch’, MW.

s.v. hudoliaeth, ‘magic, wizardry, sorcery, spell, witchcraft, enchantment, charm, fascination, allurement, persuasion, enticement, temptation; illusion, delusion, deceit(fulness), trick, legerdemain’, MW.

Quite a lot of derivatives, like hudaidd ‘alluring, charming, seductive’ assoc. with seduction, but none that I see before C16. More associated with deception tho’.

*Gerritsen, J., ‘The Text of the Leiden Riddle’, Englische Studien, 6 (1969), c. 529.

*Gersie, A., Storymaking in Bereavement (London, 1991). NB p. 11 re using story of Deirde.

Getz, Faye Marie (ed.), Healing and Society in Medieval England: A Middle English Translation of the Pharmaceutical Writings of Gilbertus Anglicus (Wisconsin, 1991). Not too relevant; glossary searched for elfy words, none found.

Getz, Faye, 'Medical Practitioners in Medieval England', Social History of Medicine, 3 (1990), 245-83

*Getz, Faye M., Medicine in the English Middle Ages (Princeton, 1998). Might be interesting chapter on medical texts. Useful for morality and health project?

Ghosh, Amitav, The Great Derangement: Climate Change and the Unthinkable (London: Penguin, 2016). 'if novels were not built upon a scaffolding of exceptional moments, writers would be faced with the Borgesian task of reproducing the world in its entirety. But the modern novel, unlike geology, has never been forced to confront the centrality of the improbable: the concealment of its scaffolding of events continues to be essential to its functioning. It is this that makes a certain kind of narrative a recognizably modern novel. // Here, then, is the irony of the ‘realist’ novel: the very gestures with which it conjures up reality are actually a concealment of the real.' (ch 6). 'It is precisely by exclusing those inconceivably large forces, and by telescoping the changes into the duration of a limited-time horizon, that the novel becomes narratable. Contrast this with the universes of boundless time and space that are conjoured up by other forms of prose narrative. Here, for example, are a couple of passages from the beginning of the sixteenth-century Chinese folk epic The Journey to the West: ‘At this point the firmament first acquired its foundation. With another 5,400 years came the Tzu epoch; the ethereal and the light rose up to form the four phenomena of the sun, the moon, the stars, and the heavenly bodies … Following P’an Ku’s construction of the universe … the world was divided into four great continents. … Beyond the ocean there was a country named Ao-lai. It was near a great ocean, in the midst of which was located the famous Flower-Fruit Mountain.’ Here is a form of prose narrative, still immensely popular, that ranges widely and freely over vast expanses of time and space. It embraces the inconceivably large almost to the same degree that the novel shuns it. Novels, on the other hand, conjure up worlds that become real precisely because of their finitude and distinctiveness. Within the mansion of serious fiction, no one will speak of how continents were created; nor will they refer to the passage of thousands of years: connections and events on this scale appear not just unlikely but also absurd within the delimited horizon of a novel ...' (61).

Ghosh, Shami, Writing the Barbarian Past: Studies in Early Medieval Historical Narrative, Brill’s Series on the Early Middle Ages, 24 (Leiden: Brill, 2016).

Pika Ghosh, '[https://www.jstor.org/stable/20167499 The Story of a Storyteller's Scroll]', ''Anthropology and Aesthetics'', 37 (Spring, 2000), 166-85.

Gibson, M., 'The Opuscula Sacra in the Middle Ages', in Boethius: His Life, Thought and Influence, ed. by Margaret Gibson (Oxford: Blackwell, 1981), pp. 214--34. http://lib.leeds.ac.uk/record=b1226782

Gibson, Marion, Reading Witchcraft: Stories of Early English Witches (London: Routledge, 1999). 13–49 re problems of English sources: what questions asked, pamphleteers’ biasses etc. 50–77 re court processes etc in England. 78–109 ‘deconstructing generic stories’: by various means, witches’ stories are made generic. Yep.

Gibson, Prudence, 'Interview with Michael Marder', in Covert Plants: Vegetal Consciousness and Agency in an Anthropocentric World, ed. by Prudence Gibson and Baylee Brits (Santa Barbara, CA: Brainstorm Books, 2018), pp. 25- 'So, representation, an essentially modern philosophical and aesthetic term, necessarily regulates the relation between subjects and objects or among subjects. That is where my patience with Kantianism, be it avowed or encrypted, runs out. I find the parameters of rep- resentation sorely deficient, especially with regard to plant life. I much prefer expression, so long as we understand the literal sense of this word — pressing outwards, albeit without the Romantic em- phasis on interiority whence this movement proceeds — and detect in it the growing activity of the plants themselves. Artists might facilitate vegetal self-expression, or, at a certain meta-level, express this expression with the vegetal world. Should they attempt to do so, they would not run into the dead-end of ‘speaking for’ plants, which, in the name of ethics, may turn out to be highly unethical, precisely because the flora does not speak in anything like human languages. The advantage of expression is that, thanks to its spatial orientation (ex-, outwards), it can track the articulation of plants and plant parts as material, embodied significations. I repeat: ex- pression allows us to track the articulation of plants, becoming a medium for their flourishing. And I’d love to see artists pick up this vegetal idea of expression without a hidden inner core, with- out depth' (26).

*Gifford, Thomas

TITLE: Du Surnaturel a l'ideologie. Le Jacobinisme du Reverend Robert Kirk dans The Secret Commonwealth of Elves, Faunes and Fairies

AUTHOR: Gifford,-Thomas

SOURCE (BIBLIOGRAPHIC CITATION): Etudes-Ecossaises (EtE). 2001; 7: 141-49

INTERNATIONAL STANDARD SERIAL NUMBER: 1240-1439

LANGUAGE: French

PUBLICATION TYPE: journal-article

PUBLICATION YEAR: 2001

DESCRIPTORS: Scottish-literature; as Celtic-literature; Scottish-Gaelic-language-literature; 1600-1699; Kirk,-Robert; Secret-Commonwealth; prose-; relationship to Jacobites-

SEQUENCE NUMBER: 2002-1-11484

UPDATE CODE: 200205

ACCESSION NUMBER: 2002651321

Gilbert, Jeremy, 'What Kind of Thing is Neoliberalism?', New Formations, Number 80 and 81, Winter 2013, pp. 7-22(16) DOI: 10.3898/nEWF.80/81.IntroductIon.2013

Giles, J. A. (ed.), The Miscellaneous Works of Venerable Bede, in the Original Latin, Collated with Manuscripts, and Various Printed Editions, Accompanied by a New English Translation of the Historical Works, and a Life of the Author, 6 vols at leastXXXXXX (London: Whittaker, 1843). 'De Natura Rerum [small caps].--" This work," says Sharon Turner, "has two hreat merits; it assembles into one focus the wisest opinions of the ancients on the subjects he discusses, and it continually refers the phenomena of nature to natural causes. The imperfect state of knowledge prevented him from discerning the true natural cause of many things, but the principle of referring the events and appearances of nature to its own laws and agencies, displays a mind of soundphilosophical tendency, and was calculated to lead his countrymen to a just mode of thinking [iv] on these subjects. Although to teach that thunder and lightning were the collisions of the clouds, and that earthquakes were the effect of winds rushing through the spongy caverns of the earth were erroneus deductions, yet they were light itself compared with the superstitions which other nations have attached to these phenomena." ' Giles quotes a bit more too. Clearly approves because it's all he says about it!

p. 101, in De Natura Rerum: 'Caput III. // Quid sit mundus // Mundus est universitas omnis, quæ constat ex cœlo et terra, quatuor elementis in speciem orbis absoluti globata: igne, quo sidera lucent; aere, quo cuncta viventia spirant: aquis, quæ terram cingendo et penetrando communiunt: atque ipsa terra, quæ mundi media atque ima, librata volubili circa eam universitate pendet immobilis. Verum mundi nomine etiam cœlum a perfecta absolutaque elegantia vocatur; nam et apud Græcos ab ornatu [kósmos gk letters] appellatur.' 115: 'Caput XXXVII. // De pestilentia. // Pestilentia nascitur ex aere vel siccitatis, vel caloris, vel pluviarum intemperantia pro meritis hominum corrupto: qui spirando vel edendo perceptus luem mortemque generat. Unde sæpius omne tempus æstatis in procellas turbinesque brumales verti conspicimus. Sed hæc cum suo tempore

Gillespie Alexandra, 'The History of the Book', New Medieval Literatures, 9 (2007) 245--86. https://doi.org/10.1484/J.NML.2.302743

Gillespie, George T., A Catalogue of Persons Named in German Heroic Literature (700-1600), Including Named Animals and Objects and Ethnic Names (Oxford: Clarendon, 1973).

Gillet, Andrew, ‘Introduction: Ethnicity, History, and Methodology’, in On Barbarian Identity: Critical Approaches to Ethnicity in the Early Middle Ages, ed. by Andrew Gillett, Studies in the Early Middle Ages, 4 (Turnhout: Brepols, 2002), pp. 1–18.

Gillon, Stair A. (ed.), Selected Justiciary Cases 1624–1650, vol. I, The Stair Society, 16 (Edinburgh, 1953)

Gilmour, Rachael, 'Colonization and Linguistic Representation: British Methodist Grammarians' Approaches to Xhost (1834–1850)', in Missionary Linguistics = Lingüística misionera: Selected Papers from the First International Conference on Missionary Linguistics, Oslo, 13-16 March 2003 (Philadelphia: Benjamins, 2004), pp. 113–40. 'I thus intend this paper as a contribution to the growing field of missionary linguistic study, helping to fill what has remained until recently a lancuna in the history of linguistics and intellectual history. As Even Hovdhaugen has insisted, "a satisfactory history of linguistics cannot be written before the impressive contribution of missionaries is recognised" (Hovdhaugen 1996b:7)'—really rather applicable to Anglo-Saxon period too, with roles of Theodore, Boniface etc. (114). Missionary grammars as also providing models for encounters between language-learners and natives (114–15). Discusses William Shaw, who worked in much the same context it seems as Pringle; and Boyce (emigrated in 1830) and Appleyard (emigrated c. 1840). 'As I shall make clear, theirs was an approach to language study which sought to define and legitimate Xhosa as a medium of communication which was equal to the tasks of Christian evangelism and, significantly, of Scriptural translation. At the same time, their arguments were conducted alongside colonial discourses which cast the Xhosa people themselves as troubling and culturally marginal. The Methodist grammarians' representative strategies sought to negotiate between these conflicting convictions by legitimating the Xhosa language while at the same time reflecting the status of Xhosa people within the colonial order' (118). 1847 Boyce does a series of articles for the South African Christan Watchman and Missionary Magazine on Xhosa—sounds interesting. Some close reading and contetualising of prefaces, but not much on the ins and outs of the grammars themselves. Kaffirs get to be intelligent but culturally barren (needing Xianisation). Boyce's grammar mainly about accidence—supplemented by phrases and vocab in 2nd edn by Rev. Davis. Phrases 'offer a fascinating representation ofencounters on the Eastern Frontier between Europeans missionaries or colonists and Xhosa speakers'; 'Imperatives and directions overwhelmingly predominate' (132). 'Appleyard's model of language acquisition is frankly astonishing. The learner could find out how to say "Would that we had dies by the hand of the Lord in the land of Egypt!" (Appleyard 1850:275), but would struggle to acquire much conversational or idiomatic language. // Thus Boyce and Appleyard, while praising Xhosa for its systematicity, philosophy, and euphony, simultaneously removed the language from the vagaries of native speech and represented it instead as an abstract system. Appleyard's valorising description of native speaker utterances, "a Kaffir will never be heard using an ungrammatical expression" (Appleyard 1850:68), is markedly at odds with his own grammatical work, which carefully avoids using these "Kaffir expressions", however grammatically correct, and instead draws exclusively upon his own and other missionaries' religious translations. By so doing, Appleyard attempts to empty the Xhosa language of its culturally specific semantic content, and to reify it instead as an abstracted, Christianized system' (134). Missionary linguistics as very complex, with lots of different ideological pots on the hob at once.

Gilmour, Rachael, Grammars of Colonialism: Representing Languages in Colonial South Africa (Basingstoke: Palgrave, 2006). 14–57 about early ethnographers (Sparrman, Barrow, Lichtenstein) and missionary (Johannes van der Kemp) and how they provide wordlists of Xhosa and Khoi (=Kaffir and Hottentot) as specimins à la natural scientists. Lists tend to reflect the experiences of travellers—e.g. Sparrman's 'Khoi glossary contains terms for slave, servant, and master, and a predominance of imperatives, suggestive of a social and economic order in which the Khoikhoi were incorporated as a servant class' (27); 'The Xhosa list, by contrast, illustrates a quite different set of frontier relations revolving around travel, trade, and warfare' (27). Cf 54–55 for van der Kemp. Also contain assumptions about mapping words onto world-view—e.g. Barrow's 'lists comprise the kind of terms which Barrow described elsewhere as "mostlikely to have retained their primitive names": heavenly bodies, natural phenomena, and numerals, considered by Barrow as by other travellers, philosophers, and philologists, as comprising a "core vocabulary# least subject to change or borrowing' (35)—not like Sparrman's lists which differ for each language, but rather 'nothing short of specimin-collecting to a set pattern' (36). 41 on how ethnographic description and word-list map onto one another. 'By the end of the nineteenth century, South Africa had become one of the most intensively missionized regions in the world' (51), citing Etherington, Norman, Preachers, Peasants and Politics in Southeast Africa, 1835–1880: African Christian Communities in Natal, Pondoland and Zululand (London: Royal Historical Society, 1978), p. 24.

Ginzburg, Carlo, The Night Battles: Witchcraft and Agrarian Cults in the Sixteenth and Seventeenth Centuries, trans. by John and Anne Tedeschi (London, 1983). Trans from I Benandanti: Stregoneria e culti agrari tra Cinquecento e Seicento (1966). ‘In the present case it was possible to achieve an in-depth analysis (which if I am not mistaken seems to have remained a somewhat isolated effort in the study of European witchcraft) of a stratum of popular beliefs which the inquisitors could only slowly make coincide with their own preconceived ideas’ (xiv). From 1983 author’s extra preface. Re parallels to the benandanti rare outside Friuli: ‘The sole and extraordinary exception is furnished by the trial of a Livonian werewolf which took [29] place at Jürgensburg in 1692’ (28-9), an 80-yr old called Thiess. Surely is dead similar: ‘This was not a case, clearly, of more or less ill-defined similarities, or of the repetition of metahistorical religious archetypes. The beliefs of the old werewolf Thiess substantially resemble those which emerged at the trial of the two Friulian benandanti: battles waged by means of sticks and blows, enacted on certain nights to secure the fertility of fields, minutely and concretely described’; ‘Obviously, what we have here is a single agrarian cult, which, to judge from these remnants surviving in places as distant from one another as were Livonia and the Friuli, must have been diffused in an earlier period over a much vaster area, perhaps the whole of central Europe. On the other hand, these survivals may be explained either by the peripheral positions of the Friuli and Livonia with respect to the centre of diffu[31]sion of these beliefs, or by the influence, in both cases, of Slavic myths and traditions. The fact that in Germanic areas, as we shall see, there were faint traces of the myth of nocturnal combats waged over fertility, might lead us to lean towards the second possibility. Only intensive research may be able to resolves this problem’ (30-31, cf. 28-32). 40-44 re Regino of Prüm and successors re women riding with Diana etc. Re Geiler Strasbourg’s first volume of sermons. Illustration for one re the Furious Horde ‘Am Dürnstag nach Reminiscere von dem wütischen heer’ is nicked from an ed. of virgil, showing Bacchus. ‘It is difficult to see how this scene from classical mythology could have been expected to suggest to readers the shadowy myth of the “Furious Horde”, so well known to them’ (45). ‘But in the present case the gulf between the text being commented on and the figure was so great, that the illustrator of the Emeis did not even bother, as he had done elsewhere, to delete the labels with the names “Bachus”, “Silenus”, “Satirus”. For the “Furious Horde”, to be sure, there was no iconographic tradition to fall back on, but Bacchus’s peaceful cavalcade could not have satisfied Geiler’s readers, just as it does not satisfy us today. In 1517, a year after the first edition, the Emeis was republished, again in Strasbourg, with some changes in the illustrations, including a substitution for the engraving, bit with an image badsed on an illustration in Brant’s Stultifera navis … the substitution also [47] tells us something about the difficulty of attempting to translate into visual imagery a popular belief which, in contrast to doctrines concerned with witchcraft, lacked points of reference in the world of the educated classes’ (46-7).

*Ginzburg, Carlo, The Cheese and the Worms: The Cosmos of a Sixteenth-Century Miller, trans. by John and Anne Tedeschi (New York, 1982).

Ginzburg, Carlo, Ecstasies: Deciphering the Witches’ Sabbath, trans. by Raymond Rosenthal (London: Penguin, 1992); originally published as Storia Notturna (Turin: Einaudi, 1989). Mentions Gowdie 96–97. fn 26 (leading from p. 97 to p.112) says ‘The fortunes of this passage are instructive. Murray quoted it, on the basis of the Pitcairn edition, as regards the means of locomotion used by the witches to travel to meetings which she considered completely real ... Cohn observed that the passage was not interpretable in a realistic sense: the defendant evidently drew on vague ‘local fairy lore’. Larner, who checked the passage in the manuscript, making some small corrections but indvertently conflating two different segments of the same trial (cf. Enemies of God, London 1981, p. 152 ...), remarked that, as Cohn had rightly seen, it was a matter of ‘incidents which can only relate to dreams, nightmares and collective fantasies’. These are obviously absurd (Murray) or inadequate (Cohn, Larner) interpretations’ (112 n. 26). Andro Man 97. 89-102 kind of handy survey of evidence for night battles etc. 102–110 argues that these stories basically extend over the old Celtic cultural zone. Re Diana Canon episcopi type goings on, the geographical ev. ‘refes to the Rhineland, where the penitential books and synods mentioned above originate, with the exception of the Toulouse area ... to continental France; to the Alpine arc and the Po valley and Scotland. To this list we must add Rumania ... These are only apparently heterogeneous areas: what they have in common is that for hundreds of years ... they have been inhabited by Celts. In the Germanic world, immune from Celtic infiltrations, the ecstatic cult of the nocturnal goddess seems to be absent. Hence it should apparently be traced back to a substratum, surfacing at a distance of more than a millennium in the Milanese trials at the end of the fourteenth century and the Scottish trials three centuries later. Only in this way can we explain, for example, the astonishing analogies between the boasting of the benandanti in the Friuli and those of the ‘boy of the fairies’ who, so a report of the late seventeenth century informs us, wne t every Thursday to beat the drum beneath the hill between Edinburgh and Leith: men and women went through invisible doors into sumptuous rooms, and after banqueting amid music and merriment, they flew to distant lands such as France and Holland. // Up until now—not unlike the inquisitors—we have used the so-called Canon episcopi as a key to decipher testimonies that are closer and closer to us. But if we try to decipher the Canon itself ... we discover that it is the terminus of a documentary series that involves, over and above a substratum, an actual continuity with Celtic religious phenomena’ (103). Well, there’s nothing to disprove this! But the Scandinavian evidence doesn’t fit it that well does it? ‘The confluence of Celtic traditions concerning elves and fairies in the image of witchcraft elaborated by the demonologists was long ago recongized (and then basically forgotten)’ (109), citing Grimm, Irische Elfenmärchen (Leipzip 1926), cxxii–cxxvi. ‘the kingdom of the elves described in the Scottish witch trials bears also an indisputably Celtic stamp’ (212). ‘To contact between Scythians and Celts in the region of the lower Danube and in Central Europe, we might perhaps trace back phenomena otherwise not readily explained, such as the massive presence in Ireland of legends linked to werewolves, and the surfacing of shamanistic elements in certain Celtic sagas, the convergences of Ossetian epics with Arthurian romances’ (212), explicitly dissed by Carey 2002, 37.

NB Yamamoto 1993\–94 reckons Caesarius of Heisterbach knows this story: Caesarii Heisterbacensis … Dialogus Miraculorum, ed. by Joseph Strenge (Cologne: 1851),i 124

Gísli Pálsson, ‘The Idea of Fish: Land and Sea in the Icelandic World-View’, in \textit{Signifying Animals: Human Meaning in the Natural World}, ed. by Roy Willis (London: Routledge, 1994), pp. 119–33.

Gísli Pálsson and E. Paul Durrenberger, `Introduction: Toward an Anthropology of Iceland', in The Anthropology of Iceland, ed. by E. Paul Durrenberger and Gísli Pálsson (Iowa City: University of Iowa Press, 1989), pp. ix--xxviii.

Gísli Pálsson and E. Paul Durrenberger, `Introduction: The Banality of Financial Evil', in Gambling Debt: Iceland’s Rise and Fall in the Global Economy, ed. by E. Paul Durrenberger and Gisli Palsson (Boulder: University Press of Colorado, 2015), pp. xiii--xxix. 'During the financial boom, the rhetoric of the genetically superior Viking became increasingly common. Thus, the so-called Business Vikings were likened to figures of the saga age. Implicit was the assumption that the financial boom was the result of the peculiar nature of (male) Icelanders, shaped by a combination of the “noble” origins of Icelanders and their engagement with Icelandic nature over the centuries—in sum, of “Icelandic genes” (ibid.).' (p. xviii). 'The Icelandic government began to search for a large loan and finally had to accept $2 billion [xix] from the International Monetary Fund. This put Iceland in the same situation as Third World countries and Greece, countries facing structural readjustment and the abolishment of the social contract and therefore any security for citi- zens. This heightened the sense of insecurity of Icelanders, who were familiar with the negative impact of the IMF on other countries.' 'Intoxicated by their financial greed, their economic creed, their easy access to money via their political connections to make new rules, and the creation of new forms of wealth from nothing, these were more akin to the medieval model of the berserker. These new berserkers set out to conquer the financial world, much like the earlier ones, inebriated by their “berserk” mushrooms— and with predictable consequences' (xxiv)--cf. Eiríkur Örn Norðdahl's berserk mushroom poem. 'This partly explains the somewhat surprising return to power in 2013 of the parties that primarily were responsible for the neoliberal turn and the financial crash, the Independence Party and the Progressive Party. The success of their election campaigns and the formation of their coalition government testifies to the continued seductive appeal of neoliberal politics. The failures of the past were presented as the result of foreign developments independent of Icelandic politics and momentary problems unrelated to neoliberalism itself.' (xxvii)--so my book partly has a role in waking people up to scapegoating of foreigners.

Gísli Sigurðsson, The Medieval Icelandic Saga and Oral Tradition: A Discourse on Method, trans. by Nicholas Jones, Publications of the Milman Parry Collection of Oral Literature, 2 (Cambridge, MA: The Milman parry Collection of Oral Literature, Harvard University, 2004) trans. from Túlkun Íslendingasagna í ljósi munnlegrar hefðar: Talgáta um aðferð, Rit XXXXX, 56 (Reykjavík: The Árni Magnússon Institute, 2002)

Gísli Sigurðsson, `Icelandic National Identity: From Romanticism to Tourism', in Making Europe in Nordic Contexts, ed. by Pertti J. Anttonen, NIF Publications, 35 (Turku: Nordic Institute of Folklore, University of Turku, 1996), pp. 41--76. A general tour of different expressions of national identity, including tourism stuff.

Gjerløw, Lilli, ‘Blykors (og Blyplater)’, in Kulturhistorisk Leksikon for det nordisk Middelalder, s.v. Among the loan-words one notes khorda with variations, because it has an older parallel in an Uppsala manuscript, C 222, which is probably of German origin; there ‘Blant Lønnordene merker man seg khorda…’

Glauser, Jürg, Isländische Märchensagas: Studien zur Prosaliteratur im spätmittelalterlichen Island, Beitrëge zue nordischen Philologie, 12 (Basel: Helbing & Lichtenhahn, 1983). 122 n. 34 'Das Fehlen der sonst üblichen Erzählschablonen in der Sigurðar s. fóts kommentiert K. Liestøl: "soga er millom dei beste av sitt slag. Ho hev ikkje den keidsame og ukunstnarlege upphauging av episke motiv som gjerne plar skemma desse sogone" ... Hier wird gerade das Atypische der Gattung positiv bewertet, das Fehlen von [123] Schablonen mit künstlerischer Qualität des Textes gleichgesetzt. Vgl. auch J. H. Jackson in seiner Ausgabe der Sigurðar s. fóts, 1931, S. 988. Diese durch Kürze des Erzählstils gekennzeichnete Erzählung wird des öfteren in die Nähe der Abenteuersaga gestellt (z.B. Schier, Sagaliterature, 1970, S. 109).' 'Sigrgarðs saga frœkna // Den krassesten und ausführlichsten Fall von nið im Korpus der Märchensagas zeigt hingegen die Sigrgarðs saga frœkna, eine Erzählung, die sich als meykongr-Saga mit ihrer spezifischen Mann-Frau-Aggressionsthematik für die Verwendung des Musters anbietet. Machtkonflikte auf sexuellem Gebiet werden gleich zu Beginn des Geschehens programmiert. Das Wortpaar víðfrægr, enn ei vinsæll, "weit umher berühmt, aber nicht beliebt", das die beiden [209] Kontrahenten aufeinander bezieht, deutet bereits die im weiteren Verlauf der Erzählung ausgearbeitete Sphäre der phallischen Aggression an: Sigrgarðr und seize Gefolgsleute werden durch ihre sexuellen Ausschweifungen und die Schändungen der Frauen, ihr qvennafared, ei vinsæler enn [...] vïdfræger (S. 44); die Prinzessin Ingigerðr ihrerseits macht das aggressive Verhalten den Freiern gegenüber vïdfræg enn ej vinsæl, denn hün ljet alla drepa, og binda hǫfud þeirra vid gardstaura ... Die Begegenungen zwischen Held und Jungfrauenkönigin im ersten Teil der Erzählung (bis inkl. Kapitel 6) stellen eine für den Heldenbereich negative Lage her--im Regelkreis den unbefriedigenden Zustand als Resultat einer Verschlechterung; drei Mal wird der stolze, sonst auch sexuell seine Macht ausspielende Prinz Sigrgarðr gedemütigt. Die Verbindung sexueller und politischer Potenz wird im Figurenbewußtsein selbst expliziert. Die Prinzessin zum Prinzen, indem sie zum Schein af seine Werbung eingeht: [quotation] // Der Entjungferung setzt die Prinzessin allerdings vorerst mit Erfolg ihre Zauberkünste entgegen und bewahrt mit ihrer Virginität die politische Macht. Die Beleidigungen ä allra manna fære ("in aller Öffentlichkeit", S. 60), ǫngva kallmanns nätturu ... zu haben, die Peitschung, die den Königssohn zum Dieb macht (S. 62), zielen, eine schlimme svívirðing, "Schande", auf den Status des Helden also Herrscher, der--in den Märchensagas--seine Überlegenheit über die Frau auch sexuell zu demonstrieren hat. // [210] Das zweite Teilgeschehen der Sigrgarðs saga frœkna durchläuft erneut drei Mal einen Kreis, wobei erst der letze die Erreichung des Ziels bringt, die das Motifem H** realisierende Heirat: Entjungferung und damit Zähmung der Prinzessin. Die Wikinger-Episode (S. 69--74) zeigt vorher, daß Sigrgarðrs Schande--die an Impotenz, will sagen: totaler Schwäche, gescheiterten Versuche, sich die Frau zu unterwerfen--bereits in der erzählten Welt des Textes bekannt ist. Der Wikinger Knútr verhöhnt den Helden vor einem Kampf (S. 70). Die Stationen dieses dem eigentlichen Duell vorausgehenden Wortgefechts entsprechen genau jenen, die P. M. Sørensen für den klassischen Ablauf einer nið-Situation in den Isländersagas beobachtet. // 1. Sigrgarðrs (sexuelles) Unvermögen und nicht zumindest die Öffentlichkeit dieser Impotenz wird verhöhnt. // 2. Sigrgarðr droht Knútr verbal, er mache ihn, den Wikinger, zur Frau (ihn sich untertan). //3. Der Wikinger fordert Sigrgarðr auf, näherzutreten, um dies zu tun (ihn sexuell zu besiegen):// [quotation] // Die öffentliche Demütigung des Prinzen sabotiert auch seine Stellung also Mann und Herrscher. Der zum Nicht-Mann Erniedrigte kann seinen Rang nur zurückgewinnen, wenn er die Gegner, [211] Knútr und letzlich die jungfräuliche Köngin, überwindet. Die nið-Stelle ist für den Hendlungsverlauf des gesamten Erzähltextes zentral. Sigrgarðr tötet den Wikinger, reinigt sich damit--wohl noch nicht den erzählten Figuren, bereits jedoch dem fiktiven Adressaten gegenüber--von der Beleidigung; er nimmt unerkannt das Aussehen des Wikingers an (S. 73) und kann in dieser Verkleidung die Prinzessin schließlich nach der Lösung der Aufgabe besiegen. Der Text spielt mit der literarischen Tradition, indem er sich den Assoziationsgehalt des nið-Beschuldigungsmusters wirkungsvoll zunutze macht. Erotik ist in der Auseinandersetzung mit der Prinzessin zweitrangig. Sexuelle Aggression zielt vielmehr auf Demütigung, Unterdrückung, Machtausübung. Der Schluß der Sigrgarðs saga frœkna zeigt das deutlich. Der Erfüllung der Aufgabe--eine sendiferð mit brutalen Trollenkämpfen und detailliert geschilderten Grausamkeiten (z.B. S. 82, 96)--folgt die Erlösung der beiden Schwestern der Herrscherin, die die böse Stiefmutter in ein Fohlen und ein Schwein verwandelt hatte (S. 47f.). Sie etabliert auch die völlige Überlegenheit des Mannes über die Frau; politisch markiert durch die Öffnung der Stadttore und das Ablegen der Goldkrone, sexuell durch die Entjungferung, Zielpunkt des gesamten Geschehens: Ok er þa eigi þess getit ath Ingegerdur hefde nǫckurar sleitur uid Sigurgard j huilubrǫgdum ... Die Überlegenheit des Ritters über die Zaubermacht der Hexe und des Mannes über die sexuell enthaltsame, widerspenstige Jungfrau, die mit ihrer Aggressivitätdie Normen verletzt und so das strenggeordnete System gefährdet, bleibt gewärleistet. Die Erzählung schließt an dem, aus der Helden- und Kollektivperspektive einer Verbesserungshandlung folgenden, positiven Pol. // Das beispiel der Sigrgarðs saga frœkna zeigt bereits die Tendenz zur Kombination von Tabumißachtungen. Es reicht nicht, daß der Held sexuell gedemütigt wird, man erniedrigt ihn barüber hunaus--symbolisch durch Peitschung, Verbalbeschimpfungen--zum gemeinen Verbrecher; der herrschsüchtigen Prinzessin droht [212] sexuelle und soziale Schändung (Vergewaltigung durch Sklaven oder Verkauf als Sklavin: annat huort at hann selur þik mannsali. Edur gefur þik þræl nǫckurum, S. 102). Die zwei Prinzessinnen werden zu Tieren verzaubert, überschreiten die Mensch--Tier-Grenze, und werden selbst also solche noch sexuell verfolgt (S. 47, 84; durch den Hengst). // Zahlreiche weitere Tabuverletzungen dieser Art konstituieren Konflikte zwischen den Helden- und Gegnerbereichen. Eine Liste der Grenzüberschreitungen in den Märchensagas wþare lang. Mehrfach verbindet der Erzähler sexuelle und soziale mit exkrementallen Tabus. Eine besonders demütigende Schmach trifft den König, den der Zauber des Helden in den Kot bannt, in dem Verbrecher ersäuft werden: [quotation] [213]

Jürg Glauser, ‘Spätmittelalterliche Vorleseliteratur und frühneuzeitliche Handschriftentradition. Die Veränderungen der Medialität und Textualität der isländischen Märchensagas zwischen dem 14. und 19. Jahrhundert’, in Text und Zeittiefe, ed. by Hildegard L. C. Tristram, ScriptOrialia, 58 (Tübingen: Narr, 1994), pp. 377–438.

Glauser, Jürg, `The End of the Saga: Text, Tradition and Transmission in Nineteenth- and Early Twentieth-Century Iceland', in Northern Antiquity: The Post-Medieval Reception of Edda and Saga, ed. by Andrew Wawn (Enfield Lock: Hisarlik Press, 1994), pp. 101--41. On the reception (bad) by literati of first pop. riddarasaga edn by Einar Þorðarson and his defence, and similar dissings 101-116. 116-25 sketch of C19-early C20 saga-MS culture; 124-25 sketch of Magnús Jónsson í Tjaldanesi's work. `A tentative and very preliminary attempt at determining statistically the extent of Icelandic manuscript transmission on the basis of available catalogues reveals that in public libraries there are about 550 manuscripts from the nineteenth and early twentieth centuries, with most of them containing several sagas. In comparison, there are about five hundred nineteenth-century rímur-cycles, preserved in more than one thousand rímur manuscripts; and about one hundred and thirty popular editions of rímur were printed between 1800 and 1920' (125). 127-28 gives a handy list of popular saga editions 1804-1916. Including two of Nikulás saga. 129 on list of subscribers to Rafns Fornaldarsögur Norðurlanda.

Glauser, Jürg and Gert Kreutzer (eds), Isländische Märchensagas, Band I: Die Saga von Ali Flekk; Die Saga von Vilmund Vidutan; Die Saga von König Flores und seinen Söhnen; Die Saga von Sigurd Thögli; Die Saga von Damusti, Bibliothek der altnordischen Literature: Helden, Ritter, Abenteuer (Munich: Diederichs, 1998). 'Nachwort' by Jürg Glauser pp. 398-436. 'Versucht man nun, diese Texte chronologisch nach ihrer Entstehungzeit zu ordnen, so ergibt such mit sehr vielen Vorbehalten folgendes Bild. Zu einer ältesten Gruppe um oder kurz nach 1300 entstandener Märchensagas gehören Texte wie "Die Saga von Magus dem Jarl", "Die Saga von Konrad dem Kaisersohn", "Die Saga vom schönen Baering", vielleicht auch "Die Saga von Mirmann" und "Die Saga von Sigurd Fot". Bei der "Saga von Sigurd Fot" handelt es sich um eine Saga mit sehr engen Beziehungen zu den Abenteuersagas.

Glauser, Jürg, Island: Eine Literaturgeschichte (Stuttgart: Metzler, 2011). 'Wie ein roter Faden zieht sich diese Stadtkritik durch die isländische Literatur des 19. und 20. Jahrhunderts. Die Stadt wird als Gegenkonzept zum eigentlichen Isländertum aufgestellt, das sich (sprachlich, kulturell, ja ethisch) nur im Landleben manifestieren kann. Für die isländische Kultur (wie übrigens auch für fie anderen skandinavischen) hat die Gleichung "urban" = "angesehen" lange nur eine sehr bedingte Gültigkeit gehabt' (150). 'Ein in den aktuellen Erzählungen häufig eingesetztes Mittel zur Beschreibung dieser Stadtveränderungen ist das klassische Motiv des Heimkehrers, der seine Stadt nicht mehr erkennt: Ein Isländer ... kommt nach Jehren der Abwesenheit im Ausland zurück und findet sich in Reykjavík nicht mehr zurecht' (152) [ A common means of describing these urban changes in current narratives is the classic motif of the returnee, who no longer recognizes his city: An Icelander ... returns home after spending his absence abroad and can no longer cope in Reykjavík.] 'Eines der krassesten kulturpessimistischen Bücher, das in den letzten Jahren in Island erschienen ist, Steinar Bragis Roman Konur ... eine unerbittliche Geschichte über die Ausbeutung des weiblichen Körpers durch die Gegenwartskunst und -medien, nimmt eine noch stärkere Engführung zwischen moderner Stadtarchitektur und dem Zerfall der ethischen Grundlagen der Gesellschaft vor. In diesem Text hat die zeitgenössische Architektur eine geradezu apokalyptische Dimension erreicht und repräsentiert das Böse an sich' (153) [One of the most blatant culture pessimistic books that has appeared in Iceland in recent years, Steinar Bragi's novel Konur ... a relentless story about the exploitation of the female body by contemporary art and media, takes an even deeper line between modern city architecture and decay the ethical foundations of society. In this text, contemporary architecture has reached an almost apocalyptic dimension and represents evil in itself.] 'Und doch rid auch hier, in dieser neuesten und extremsten [154] Ausforung isländischer Stadtsbeschreibung, due Stadt stets auf die Landschaft bezogen, ist Zivilisation offenbar nicht vor- und darstellbar ohne Natur, auch wenn diese mindestens ebenso schrecklich ist wie sie selbst. (not sure whether this refers to Konur tho'). 'Auður Jónsdóttirs "Wintersonne", wie der Titel des Romans im Original lautet, ist demgegenüber ein Beitrag zu einer sich neu formierenden Gattung, die sich als Krisenliteratur bezeichnen ließe, denn am Schluss erweists sich nicht nur die Freundin der Protagonistin als Verbrecherin, sondern sie erkennt auch, dass ihr Partner sie mit seinen Spekulationen in den Ruin getrieben hat' (157) [Auður Jónsdóttir's "Wintersonne", as the title of the novel reads in its original form, is in contrast a contribution to a newly forming genre that could be described as crisis literature, because at the end, not only the protagonist's girlfriend proves to be a criminal but recognizes her also that her partner has driven her with his speculation in the ruin.] 'Neben solchen Büchern, die unmittelbar auf die isländische Krise reagieren und sie in irgendeiner Weise zu verarbeiten versuchen, gibt es Texte, die man in einem weiteren Sinn als Krisenbücher bezeichnen könnte und die, wie etwa Andri Snær Magnasons Draumaland, dem Wirtschaftskollaps von 2008 vorausgehen, sein Entstehen aber erklären können. Es ist natürlich eine Banalität, auf den allgemeinen Zusammenhang zwischen Literature und Krise hinzuweisen. Die Weltliteratur konstituiert sich von den frühesten Anfängen an und durch ihre Geschichte hindurch über Katastophenerfahrungen, Traumata, Gedächtniskonstruktionen, und auch die isländische Literatur weist eine ganze Reihe von einschlägigen Beispielen auf, von denen einige im Folgenden etwas genauer betrachtet werden sollen. Interessanter ist vielliecht im Fall der isländischen Krisenliteratur der litzten Jahre die Frage, ob diese se etwas wie ein Potenzial zur Früherkennung von soziokulturellen Problemen hatte. Wären mit anderen Worten die Politiker, wäre die isländische Gesellschaft in der Lage gewesen, die sich anbahnenden Ereignisse vorherzusehen, wenn sie (die) Bücher gelesen hätten?' (164) [In addition to those books that react directly to the Icelandic crisis and try to process it in some way, there are texts that could be termed crisis books in a broader sense and that, like Andri Snær Magnason's Draumaland, precede the economic collapse of 2008, but his origins can be explained. It is, of course, a commonplace to point out the general relationship between literature and crisis. World literature is constituted from the earliest beginnings and through history through catastrophic experiences, traumas, memory constructions, and also Icelandic literature has a whole series of relevant examples, some of which will be considered in more detail below. Interestingly enough, in the case of the Icelandic crisis literature of the light years, the question is whether this had any potential for the early detection of sociocultural problems. In other words, would the politicians, would Icelandic society have been able to foresee the impending events if they had read the books?]. He explores the idea of antecedents to Crash-literature 164-69 including Sturlungaöld (165) and the folktale Dansinn í Hruna (165-67), and Þórbergur Þórðarson's 'Mislukkað atómljóð of 1951.

*Glob, P. V., The Mound People, trans. by Rupert Bruce-Mitford (London, 1969). 116 cited by Glosecki 99, ;Inside the bag were the most extraordinary objects: a piece of amber bead, a small conch shell … a small cube of wood, a flint flake, a number of different dried roots, a piece of bark, the tail of a grass-snake, a falcon’s claw, a small, slender pair of tweezers, bronze knife in a leather case, a razor with a horse’s head handle … a small flint knife stitched into an intestine or bladder, a small, inch-and-a-half long leather case in which there was the lower jaw of a young squirrel and a small bladder or intestine containing several small articles … The contents of the bag had been used for “sorcery or witchcraft” and had in fact belonged to a medicine man’ (116).

Glorie, Fr. (ed.), Tatuini omnia opera, Variae collectiones aenigmatum merovingicae aetatis, Anonymus de dubiis nominibus, Corpus christianorum: series latina, 133-133a, 2 vols (Turnholt: Brepols, 1968). https://archive.org/details/corpuschristiano0133unse, https://archive.org/details/corpuschristiano133aunse Symphosius riddles ed. amd trans (trans someone else’s tho! repr. fromXXXX) 620–723. Mentions ‘ebria Musa’ Praefatio 15 (ed. p. 621). Riddles 2 (p. 623), 16 (637) mention musae but so what; answer ro 98 is Echo, but nympha not in text nor does it really mean her as a nymph (719).

Virgo modesta nimis legem bene seruo pudoris;

Ore procax non sum, nec sum temeraria linguae;

Vltro nolo loqui, sed do responsa loquenti.

A modest maid, too well I observe the law of modesty;

I am not pert in speech nor rash of tongue;

of my own accord I will not speak, but I answer him who speaks. 'Aenigmata Tatvini', ed. by Fr. Glorie, trans. by Erika von Erhardt-Seebold, in Tatuini omnia opera, Variae collectiones aenigmatum merovingicae aetatis, Anonymus de dubiis nominibus, Corpus christianorum: series latina, 133-133a, 2 vols (Turnholt: Brepols, 1968), I 165-208. 1. de philosophia/philosophy; 2. de spe, fide (et) caritate; hope, faith (and) charity; 3. de historia et sensu et morali et allegoria/historical, spiritual, moral, and allegorical sense; 4. de litteris/letters; 5. de membrano/parchment; 6. de penna/pen; 7. de tinti(n)no/bell; 8. de ara/altar; 9. de cruce Xristi/Christ's cross; 10. de recitabulo/lectern; 11. de acu/needle; 12. de patena/paten; 13. de acu pictili/embroidery needle; 14. de caritate/love; 15. de niue, grandine et glacie/snow, hail and ice; 16. de pr(a)epositione utriusque casus/prepositions with two cases; 17. de sciuro/squirrel; 18. de oculis/eyes; 19. de strabis oculis/squinting eyes; 20. de lusco/the one-eyed; 21. de malo/evil; 22. de Adam/Adam; 23. de trina morte/threefold death; 24. de humilitate/humility; 25. de superbia/pride; 26. de quinque sensibus/the five senses; 27. de forcipe/a pair of tongs; 28. de incude/anvil; 29. de mensa/table; 30. de ense et uagina/sword and sheath; 31. de scintilla/spark; 32. de sagitta/arrow; 33. de igne/fire; 34. de faretra/quiver; 35. de pru(i)na/ember; 36. de uentilabro/winnowing fork; 37. de seminante/sower; 38. de carbone/charcoal; 39. de coticulo/whetstone; 40. de radiis solis/rays of the sun. 5. Parchment (p. 172): Efferus exuuiis populator me spoliauit, Vitalis pariter flatus spiramina dempsit; In planum me iterum campum sed uerterat auctor. Frugiferos cultor sulcos mox irrigat undis; Omnigenam nardi messem mea prata rependunt, Qua sanis uictum et lesis pręstabo medelam. A fierce robber stripped me of my covering and also deprived me of my breathing pores; whereupon an artisan shaped me into a level field, whose fertile furrows the cultivator irrigates. My meadows yield a varied crop of balsam, a food for the healthy and a remedy for the sick. 6. Pen (p. 173): Natiua penitus ratione heu fraudor ab hoste; Nam superas quondam pernix auras penetrabam, Vincta tribus nunc in terris persoluo tributum. Planos compellor sulcare per aequora campos; Causa laboris amoris tum fontes lacrimarum Semper compellit me aridis infundere sulcis. An enemy wholly deprived me of my nature; for once I rose swiftly high into the air, while now, held by three, I pay tribute on earth: I am compelled to plough wide, level fields, and a labor of love constantly forces from me floods of tears to fill the arid furrows. 11. Needle (p. 178) Torrens me genuit fornax de uiscere flammae, Condior inualido et finxit me corpore luscam; Sed constat nullum iam sine me uiuere posse. Est mirum dictu, cludam ni lumina uultus, Condere non artis penitus molimina possum. Brought forth in the fiery womb of a blazing furnace, my maker formed me one-eyed and frail; yet surely none could ever live without me. Strange to say, unless my eye is blinded, my skill produces not the smallest piece of work. 31. Spark (p. 198) Testor quod creui, rarus mihi credere sed uult Iam nasci gelido natum de uiscere matris, Vere que numquam sensit spiramina uitae; Ipsa tamen mansi uiuens in uentre sepultus. My growth is evident, but rarely does one realize that my life sprang from the cold body of a mother, who really never knew any vital breath, and that, buried in her womb, I remained alive. 'Aenigmata Evsebii', ed. by Fr. Glorie, trans. by Erika von Erhardt-Seebold, in Tatuini omnia opera, Variae collectiones aenigmatum merovingicae aetatis, Anonymus de dubiis nominibus, Corpus christianorum: series latina, 133-133a, 2 vols (Turnholt: Brepols, 1968), I 209-71. https://archive.org/details/corpuschristiano0133unse 1. de Deo/God; 2. de angelo/angel; 3. de demone/fallen angel; 4. de homine/man; 5. de caelo/heaven; 6. de terra/earth; 7. de littera/letters; 8. de uento et igne/wind and fire; 9. de alpha/alpha; 10. de sole/sun; 11. de luna/moon; 12. de boue/bullock; 13. de uacca/cow; 14. de x littera/the letter x; 15. de igne et aqua/fire and water; 16. de plasca/flask; 17. de cruce/cross; 18. de iniquitate et iustitia/iniquity and justice; 19. de v littera/the letter u; 20. de domo/house; 21. de terra et mare/land and sea; 22. de sermone/speech; 23. de equore/sea; 24. de morte et uita/death and life; 25. de animo/heart; 26. de die bissextile/bissextile day; 27. de humilitate et superbia/humility and pride; 28. de candela/candle; 29. de etate et saltu/cycle and moon's leap; 30. de atramentorio/ink-horn; 31. de cera/wax; 32. de membrano/parchment-sheets; 33. de scetha/book-wallet; 34. de flumine/river; 35. de penna/quill; 36. de gladio/sword; 37. de uitulo/calf; 38. de pullo/chicken; 39. de i littera/the letter i; 40. de pisce/fish; 41. de chelidro serpente/water-serpent; 42. de dracone/dragon; 43. de tigri bestia/tiger; 44. de pant[h]era/panther; 45. de cameleone/camelopard (chameleon); 46. de leopardo/leopard; 47. de scitali serpente/piebald serpent; 48. de die et nocte/day and night; 49. de anfibina serpente/two-headed serpent; 50. de saura lacerto/lizard; 51. de scorpione/scorpion; 52. de cymera/chimera; 53. de ypotamo pisce/hippopotamus; 54. de ocenao pisce/ship-retaining fish; 55. de turpedo pisce/torpedo fish; 56. de ciconia aui/stork; 57. de strutione/ostrich; 58. de noctua/owlet; 59. de psitaco/parrot; 60. de bubone/horned owl. 42 dragon, p. 252 Horridus horriferas speluncae cumbo latebras, Concitus aethereis uolitans miscebor et auris, Cristatusque uolans pulcher turbabitur aether. Corpore uipereas monstra uel cetera turmas Reptile sum superans gestantia pondus inorme. Inmanisque ferus preparuo pascitur ore, Atque per angustas assumunt uiscera uenas Aethereum flatum; nec dentibus austera uirtus Est mihi, sed mea uim uiolentem cauda tenebit. A horrid beast, I lie in the ghastly gloom of a cavern, aroused, I fly fluttering into the lofty air and fly with my crest displayed, the fair air whirling. My crawling body is stronger than that of all snakes or any any monsters dragging their excessive weights. Though uncouth and savage, I feed through a tiny mouth, my chest through narrow pipes is filled with breath, and not to my teeth do I owe my sinister power, nay, the seat of my impetuous strength is in my tail. 'Aenigmata Bonifatii', ed. by Fr. Glorie, trans. by Karl J. Minst, in Tatuini omnia opera, Variae collectiones aenigmatum merovingicae aetatis, Anonymus de dubiis nominibus, Corpus christianorum: series latina, 133-133a, 2 vols (Turnholt: Brepols, 1968), I 273-343. https://archive.org/details/corpuschristiano0133unse De virtutibus: 1. de ueritate/truth; 2. de fide catholica/the Catholic faith; 3. de spe/hope; 4. de misericordia/compassion; 5. de caritate/love; 6. de iustitia/justice; 7. de patientia/patience; 8. de pace uera, cristiana/true, Christian peace; 9. de humilitate cristiania/Christian humility; 10. de uirginitate/virginity. De vitiis: 1. de neglegentia/carelessness; 2. de iracundia/hot temper; 3. de cupiditate/greed; 4. de superbia/pride; 5. de crapula/intemperence; 6. de ebrietate/drunkenness; 7. de luxoria/fornication; 8. de inuidia/envy; 9. de ignorantia/ignorance; 10. de uana gloria/vainglory 'Aenigmata "lavreshamensia" [anigmata "anglica"]', ed. by Fr. Glorie, trans. by Karl J. Minst, in Tatuini omnia opera, Variae collectiones aenigmatum merovingicae aetatis, Anonymus de dubiis nominibus, Corpus christianorum: series latina, 133-133a, 2 vols (Turnholt: Brepols, 1968), I 345-58. https://archive.org/details/corpuschristiano0133unse 'Aenigmata in Dei nomine Tullii seu aenigmata quaestionum artis rhetoricae [aenigmata "bernensia"]', ed. by Fr. Glorie, trans. by Karl J. Minst, in Tatuini omnia opera, Variae collectiones aenigmatum merovingicae aetatis, Anonymus de dubiis nominibus, Corpus christianorum: series latina, 133-133a, 2 vols (Turnholt: Brepols, 1968), [https://archive.org/details/corpuschristiano133aunse II] 541-610. LXIII. Der Wein. Keiner bewegt sich jemals schöner als ich in dem Becher, | Und in allen Punkten behaupt' ich allein meinen Vorrang. | Viele kann ich hintergehen mit meinen Fräften; | Selbst Gesetz und Recht verlieren durch miich ihre Stärke. | Wollte durch allzuvielen Gebrauch mich jemand erschöpfen, | Wird er erschüttert bewundern meine gewaltigen Kräfte. (p. 610)

Glosecki, Stephen O., Shamanism and Old English Poetry, The Albert Bates Lord Studies in Oral Tradition, 2/Garland Reference Library of the Humanities, 905 (Garland: New York, 1989). Wow, actually looking pretty good. WEll-balanced account of problems and possibilities of defining shamanism 1-51. ‘My critical purpose is accomplished in ensuing chapters, where the definition, point by point, is superimposed upon works from the early Germanic corpus—with Beowulf at the center—in order to show that too many reflexes occur in the literature for us to ignore the influential role shamanism played in Anglo-SAxon prehistory. // Before “cutting the template”, we can define the shaman briefly as a tribal doctor—sometimes just a seer, but typically a healer, and potentially a destroyer. The shaman uses ecstasy to help his friends and harm his enemies. He can function in his own interest; or in the interest of a client, who pays for his services; or in the interest of the tribe as a whole, in which case he performs community service, usually gratuitous, sometimes with a quasi-liturgical value’ (3). ‘Although its definitive traits are animism, ecstasy, therapy, initiation, and assistance, individual systems need not exhibit every last trait in order to be considered shamanic’ (7, cf. 7-8 esp.). Ecstasy specifically includes travel (6, 7-8). ‘Discussion of therapy cannot ignore the obverse trait, shamanic attack, often described as “soul stealing” or as injecting rather than extracting the “shot” that causes sickness and death. The shaman is simply a master of disease—of its causes as well as its cures, both held to be animistic’ (8). 18-19 top account of shaman sucking ‘shot’ (G’s term) from a patient. 24-6 idea that bones can be reclothed in flesh etc. Cf. Thorr’s goat. 28 Amerindian e.g. of casting disease as a shot again. 28-31 crystals, assocs with light. 47-8 groovy stuff re being many animals, cf. Taliesin.

Emphs excitement and scariness of hunting boar; ‘Long agao, the boar image in Beowulf had a mystic resonance now mostly lost to us today; this resonance can be partly restored by a shamanic approach, which revitalizes tribal attitudes towards animals and thus enhances our appreciation of animal imagery rooted in the magico-religious obsessions of a preliterary warriror society (53). Eoforlic ‘boar-bodied’, hmm (54), maybe a nice point re dead old etymology… ‘From its first appearance in the epic the boar on the helmet is clearly a shamanic spirit helper, so we will cover the boar passages closely in Chapter Six’ (55). Eek! OIce j²furr ‘prince’, cognate with eofor (57). Stuff re gift-exchange… 60-66. ‘Aside from the spirit force posited in personal belongings—especially gold and war gear—there is the suggestions of animated evil in Old English charms designed to ward off elf attacks, e.g. Wið Ælfsogoþan, Wið Ælfadle, Wið Wæterælfadle, and, above all, Wið Færstice, where the sudden pain is perceived as an unseen spearhead shot into the patient by an elf, a witch, or an evil spirit. These elf-complaints imply that at least some Anglo-SAxons thought hostile spritis swarmed all around people, invisible, causing endless trouble. These agents of disease seem typically shamanic; they are the sort of animated evil the shaman attacks with his ecstatic techniques’ (66). Woden as assoc with shamanism 70-76 fair enough really. Sees spirit-journeys in Wan and Sfr 78-91—‘min hyge hweorfeð ofer hreþerlocal min modsefa mid mereflode ofer hwæles eþel’ etc. Hmm, interesting—I think I could buy that spirit-journeys etc. could underlie aspects of these, though I dunno how far you’d want to take it… DrR 91-95 with dreamer as traveller. ‘Still the most striking element in The Dream of the Rood is the dream itself. In the poem, it functions as a form of visionary enlightenment scarcely distinguishable from shamanic ecstasy’ (93). Predictive dream in sagas as reflex of shamanic ecstasy (95-96).

96-102 seiðr and the like. ‘Strömbäck also believes that the ritual does not simply suggest “shamanistic” tendencies, but rather amounts to clear evidence of geniune Germanic shamanism as practiced widely in the pagan North’ (96). Might be Lappish in origin (after Strömbäck) or Gmc (96). NB Saxo’s account of lappish magic (not properly cited here) has ‘another spirit had changed into a sharp-pointed pole and pierced the belly of the whale’ (96).

101-40 re Wið Fær (and others somehwat). ‘Further, shamanic therapy reflects pervasive concerns of the doctor’s society as a whole: people with an animistic world view make healing and harming central to their culture because they blame all kinds of misfortune on malevolent spirits—and on those who control them, namely, hostile shamans’ (103). ‘In applying the therapy template to the Germanic evidence I will focus on several metrical charms infused with the sypathetic logic of the shaman. In part, I view the metrical charm as a poetic prototype, as the rhythmic utterance of the visionary doctor, something quite different from more purely aesthetic kinds of poetry’ (104). ‘In Wið Færstice—obviously a performance poem—the rhythmic utterance of the visionary doctor weaves culture traits together in an effort to contact otherwirldly causes of disease and thus influence external nature to relieve internal pain. Like a shaman, the leech uses sympathetic operations to restore a healthy balance between the preterhuman attackers and their vulnerable human victims. As in other shamanic cures, the supernatural enemies are vulnerable, too—especially to the ritualistic retaliation of the leech, who may have applied dissociative techniques during the cure. And even if the Anglo-Saxon healer himself did not use the trancelike state emphasized by Eliade, his persona still straddles the boundary between the wolrds, in typical shamanistic fashion. Perhaps he crosses that dim boundary when he seeks out þa mihtigan wif “the mighty women”, those vague mythic females responsible for sending the lytel spere that objectifies the patient’s sudden pain’ (106). ‘Challenging the attackers, the leech soothes his patient with a lulling chant. Thus he prompts autosuggestive therapy, helping the patient visualize his pain, giving him a focal point that reduces his fear of the unknown by making the cause of distress concrete. The supremely confident poetry in this charm is a prescription for panic. Like a shaman, the Anglo-Saxon singer sedates his patient with the mesmerizing effect of isochronous sound, while, incidentally, he supplies quieting answers to urgent if unexpressed questions about the origin of inner pain’ (107). ‘Also animistically, the cause of the pain—the little spear—is identified with the senders of the pain—the mighty women, etc.—and with the forgers of pain—the smiths’ (108). ‘Wið Færstice is the most clearly shamanistic poem in a corpus that I find indelibly marked by tribal impressions of man’s pivotal place at the center of a mythically ordered macrocosm’ (109). ‘To me, Grendon’s subdivisions come closer to isolating the several interactive components of the charm, which have been deemphasized by analyses of structure that downplay the prose directions framing the poetry. But the prose frame is integral: if we consider it extraneous, we do not see the whole cure (nor, for that matter, do we see the whole text). If we focus on the charm as poetry only, we enhance our appreciation of its art, but we get no clear idea of the impact the entire ritual had on people who unquestioningly accepted its curative power’ (109). ‘To a contemporary observer—to, say, the anxious wife of a ceorl writhing in the dirt with elfshot iron lodged in his belly—no single part of the cure would seem any less crucial than the rest of this spellbinding performance staged by a chanting, gesticulating doctor much more like a shaman than an M.D.’ (110)—nice turn of phrase  Trans gives ‘witch’s shot’ (112)  Doubts its just rheumatism—that’s chronic disorder (112). ‘As far as we know, the ailment this charm attacked could have been [113] anything froma harmless stitch in the side—a modern descendant of the Old English term, not always associated with rheumatism, by any means—to a lethal ruptured appendix. So of all the maladies that might have been treated with this type of elfshot therapy, rheumatism is one possibility only’ (112-113). ‘My own argument does not go so far as to say that every Anglo-Saxon leech who used this charm was a shaman. Rather, I think the framework of the piece is native, traditional, initially oral-formulaic. I believe the charm originated in a culture (probably continental) that was fully shamanic, partly because its epic reflects ecstatic traveling on the part of the persona’ (113). Compares with Mld, Wulfmær sending a spear back to its thrower (114). Good. 115-18 going for the valkyrie type line of mihtigan wif. Connects hægtes with teoswian ‘injure’ (117). Emphs that the worms of Contra vermes etc. may be typologically v. similar to shot (121-22).

‘Strictly speaking, this piece is a counter-charm, aimed at the figures Anglo-Saxons held responsible for elfshot’ (123). ‘Of course these offenders all became associated with Satan and his infernal host after the conversion. Bt the preexistent Germanic notion of disease-shooting made Anglo-Saxons very receptive to images of the devil like this famous one from “Hrothgar’s Sermon” in Beowulf…’ (123). Swallows the Eadwine pslater bit (124). Sees the Ægeleswyrðe withcraft charter as being in the shamanic shot trad; ‘It may be considered one of the most telling reflexes of shamanism in late Anglo-Saxon society—only a bare trace of the full tribal complex, but one impying wider practice of such native sorcery a generation before Cnut promulgated laws against it’ (126). ‘In any case, her iron pin corresponds precisely with the lytel spere of Wið Færstice; together, these charp objects are governed by laws of sympathy that apply to shamanistic disease-shooting in general’ (127). Fair enough. Worries about smiths in Wiþ Fær 132-5. Thinks they’re ambivalent (132). ‘They reflect a demiurgic underworld figure once involved in shamanic initiation. As such, they are testy, but more or less indifferent to human problems rather than decidedly evil or entirely good. With Hauer (and Skemp 292), we might speculate that the six smiths could be attacking the patient, and the single smith of line 13 could be forging a retaliatory weapon for the leech to send flying through the dreamtime. But at our remove in time and culture we will probably never know for sure’ !! (134). ‘In Wið Færstice, a shamanic masterpiece much enhanced by the heroic resonance of ironwork imagery, the smiths’ attitude toward men is unpredictable, and therefore confusing for us, from our distant perspective. Their ambivalence distinguishes them from the elves, witches, and valkyries, who are all decidedly hostile. Inscrutable dreamtime artificers, linked in folklore and in criticism with dwarves lurking around subterranean forges, the smiths could enter the scene as allies or as enemies. They are the agents unknown, able to tip the scales one way or the other, for or against the patient. They make the uncanny weaponry of the charm, for good or for bad. They have the power to help considerably, if they feel like it, bt they must be propitiated, perhaps in a manner prescribed by taboo, with certain effective verses and potent gestures. // They have a mythic link with Weland, of course, but this charm bears no direct connection with the Old Icelandic V²lundarqviða, the only good source for the dwarf-smith’s story’ (134).

141-80 re ‘Patterns of Initiation’, might be worth cfing besides Arent and that other early article.

Can’t be arsed with the rest, doesn’t look v. promising.

Glosecki, Stephen O., ‘ “Blow these Vipers from me”: Mythic Magic in The Nine Herbs Charm’, in Essays on Old, Middle, Modern English and Old Icelandic in Honour of Raymond P. Tripp, Jr., ed. by Loren C. Gruber (Lewiston NY: Mellen, 2000), pp. 91–123. Has some good ideas but generally pretty dreadful.

*Gneuss, H., Lehnbildungen und Lehnbedeutungen im Altenglischen (Berlin, 1955). Looks like it’ll be useful for calques in glosses; Gretsch 1999 cites 81 and 140 on efenherian for conlaudere and ymbeardian for circumhabitare.

Gneuss, Helmut, ‘The Battle of Maldon 89: Byrhtnoð’s ofermod Once Again’, Studies in Philology, 73 (1976), 117–37. ‘Even a cursory examination of the sources [Röhling, Marchand] makes it evident that OE noun and adjective combinations with ofer in the sense of “great x” are semantically and morphologically perfectly legitimate and do occur; cf. OE ofermaðm (Beowulf 2993), oferseocness (Canons of Edgar, ed. Fowler, 30, 36), oferyldu (Homilien, ed. Assmann, 140.60 MS. N; [Pseudo-] Wulfstan, ed. Napier, 147.27), ofercostung (Lindisfarne Gospels, John 16:33). Even if one were to translate these words by “extreme x”, “extremely great treasure”, “very serious illness”, “very old age”, etc., there is no “too” or “excessive” possible here, just as in the adjective ofereald (Benediktinerregel, ed. Schröer, 61.12=Regula 37.1 “senum”)’ (124). Hmm, really? Nice example of how ofermaðm has been thought a clear example but ain’t though. How the OE and cognate instances other than Mld seem always to be pejorative: 126–28.

*Gneuss, Helmut, ‘A Preliminary List of Manuscripts Written or Owned in England up to 1100’, Anglo-Saxon England, 9 (1981), 1–60. Look out for addenda and corrigenda, which must be out there somewhere.

Gneuss, Helmut, ‘Anglicae linguae interpretatio: Language Contact, Lexical Borrowing and Glossing in Anglo-Saxon England’, repr. Language and History no 5 (originally 1993). Not very useful so I give not proper ref.s

Gneuss, Helmut, ‘Latin Loans in Old English: A Note on their Inflexional Morphology’, in Language and History in Early England (Aldershot, 1996), ch. 6.

Gneuss, Helmut, Handlist of Anglo-Saxon Manuscripts: A List of Manuscripts and Manuscript Fragments Written or Owned in England up to 1100, Medieval and Renaissance Texts and Studies, 241 (Tempe, Ariz.: Arizona Center for Medieval and Renaissance Studies, 2001)

Godden, M. R., ‘Anglo-Saxons on the Mind’, in Learning and Literature in Anglo-Saxon England: Studies Presented to Peter Clemoes on the Occasion of his Sixty-Fifth Birthday, ed. by Michael Lapidge and Helmut Gneuss (Cambridge: Cambridge University Press, 1985), pp. 271–98; repr. in Old English Literature: Critical Essays, ed. by R. M. Luizza (New Haven: Yale University Press, 2002), pp. 284–314. [541:14.c.95.79] ‘What we have seen so far are ideas about the mind and soul articulated by writers who were building on the late antique intellectual tradition and familiar with the traditional Latin terminology. That other Anglo-Saxons held quite different notions of the soul is suggested by a passing remark in Ælfric’s De temporibus anni, rejecting the theory that the soul is breath: “Nis na seo orðung ðe we utblawað . and innateoð ure sawul . ac is seo lyft þe we on lybbað on ðisum deadlicum life.’ [De temporibus anni, EETS os 213 1942, 72] The remark is repeated in the two English versions of his homily on the soul, but nothing in the context or sources of eithr work seems particularly to have prompted it. Its absence from the Latin version of the treatise suggests that the ambiguity of Latin spiritus is not at issue here. Presumably the primitive identification of soul with breath was current among Ælfric’s readers or listeners’ (285). 286–87 brief discussion of how language may tells us re cognition. Discusses how OE has no verb to feel of emotion—uses niman; also lots of emotion words are verbs: modigian, yrsian, murnan etc. ‘Linguistically, at least, passions can resemble mental actions rather than mental states’ (286).

Godden, Malcolm, ‘The Trouble with Sodom: Literary Responses to Sexuality’, Bulletin of the John Rylands University Library of Manchester, 77 no. 3 (Autumn 1995), 97–119.

Goehring, James E., ‘The Dark Side of Landscape: Ideology and Power in the Christian Myth of the Desert’, Journal of Medieval and Early Modern Studies, 33 (2003), 437–51. Not very impressive, but cogently argues that concepts of the eremitic desert get plonked onto other late antique settings. Well well!

Goetinck, Glenys, Peredur: A Study of Welsh Tradition in the Grail Legends (Cardiff: University of Wales Press, 1975). 226–27 emphasises the comparison of Peredur at he witches’ courth with Scathach and Cú Chulainn and Finn’s training by warrior women.

Goetz, Georgius (ed.), Corpus glossariorum latinorum a Gustavo Loewe incohatum auspiciis academiae litterarum saxonicae, 7 vols (Lipsia: Tevbnerus, 1876–1923). vol 6, s.v. Accitula (p. 14) ‘(vel actula) hramsa (h. e. Zwiebel, AS.) V340, 28.accitulum (vel acitelum) hramsacrop (= Bündel von zwieblen, AS.) V 340, 29. accitulium geaces surae (= Kuckuckszwiebel, AS.) V 340, 32. acitula = acidula?’ These all refer to the Épinal glossary. So Goetz is kind of stuck, but this is repeated as gospel in Französisches etymologisches Wörterbuch

Goffart, Walter, The Narrators of Barbarian History (A.D. 550–800): Jordanes, Gregory of Tours, Bede, and Paul the Deacon (Princeton: Princeton University Press, 1988). ‘In five books, evocative in number of the Pentateuch and the five languages of Britain, Bede narrates the fall of Britain into the hands of the Anglo-Saxon invaders; how Christianity came to the latter through the Gregorian mission; the setbackls this mission suffered, and the countervailing action, in Northumbria, of missionaries from Irish Iona; the restoration of Roman order (notably in the reckoning of Easter) through the Synod of Whitby and the coming from Rome of Archbishop Theodore; the golden age that ensued; and, ultimately, the winning by the English of their Ionan friends to the observance of the proper Easter. This last event, in 716, is followed by a tour d’horizon of the English Church as the time of writing (731), but it is fair to say that the attention Bede pays to the last decade of the seventh century and the first three of the eighth is extremely scanty and selective’ (249). ‘His [Wildref’s] role as the Roamn spokesman at Whitby is no less marked in Bede’s H.E. than in Stephen’s account. His remarks are longer than in Stephen’s version and do much greater credit to Wilfrid’s scholarship. He was, Bede said, a vir doctissumus and King Alchfrid’s master of eruditio Christiania. The outline of the Whitby synod remains Stephen’s, but profound changes are made by amplification. It seems now that the departure of Paulinus did not terminate the observance of Roman Easter dating in Northumbria, that the first attack on Irish dating was by a Roman-trained Irishman, that Wilfrid became prominent at Whitby owing to the inability of the Gallic bishop [311] Agilbert to speak English rather than to his great eloquence, and that he (unlike his biographer) was learned enough to recognize the difference between Irish computation and Quartodeciman heresy. Stephenä’s account was subverted by the addition of new facts and modified circumstances’ (311-12).

Goffart, Walter, 'Conspicuous by Ansence: Heroism in the Early Frankish Era (6th-7th Cent.)', in La funzione dell'eroe germanico: Storicità, metafora, paradigma: Atti del convegno internazionale di studio Roma, 6-8 maggio 1993, ed. by Teresa Pàroli (Rome: Calamo, 1995), pp. 41-56

Goldman, Alvin and Thomas Blanchard, 'Social Epistemology', in The Stanford Encyclopedia of Philosophy (Winter 2016 Edition), ed. by Edward N. Zalta, URL = .

Goldsmith, Margaret E., The Mode and Meaning of ‘Beowulf’ (London: Athlone, 1970)

Goldziher, I., '[https://www.jstor.org/stable/1450557 Bemerkungen zur Neuhebräischen Poesie]', ''The Jewish Quarterly Review'', 14 (1902), 719-36 (p. 730), the relevant detail of which seems to be 'Auch wenn er sich andererseits einen "Sklaven der Dichtung" nennt ..., wird der jüd. Dichter nicht unabhängig von einer in der poetischen Kritik der arabischen Philologen gangbaren Determination sein 4. Sein Vorgänger, Ibn Gabirol, sagte hingegen in einem im Alter von 16 Jahren verfassten stolzen Gedicht selbstbewusst von seinem dichterischen Talent: "Die Poesie sei sein Sklave"'. I THINK Aluny means that the language of husband/master in the bit of the riddle translated as 'never receive a man' evokes this idea?

**Golther, W., ‘Studien zur germanischen Sagengeschichte. i Der Valkyrjenmythus’, Münchener Abhandlungen, philosophisch-philologische Classe, 18 (1890), 399–438. ‘the first to make clearly the important distinction between the Scandinavian valkyries and the earlier valkyries of the English and the continental Germans’ (Donahue 1941, 2), citing p. 402.

Gomez, Michael A., African Dominion: A New History of Empire in Early and Medieval West Africa (Princeton: Princeton University Press, 2018), ISBN 9781400888160. 'Enslaved females, like their male counterparts, were recruited from all corners of the globe into the dār al-Islām, with captives from Europe and Asia outnumbering sub-Saharan Africans until the twelfth/eighteenth century, while Slavs and Caucasians constituted the principal servile groups in the Ottoman empire.24 Such miscellany underscores just how unnecessary it was for Muslims to justify slavery beyond the condition of unbelief. And yet there develops in the external sources a distinctive discourse purporting to explain the nature of somatic difference and its re- lationship to cultural expression, civilizational attainment, and questions of freedom and enslavement. While some views anticipate contemporary notions of racism, others, if not progressive, at least are nonjudgmental. // A panoply of considerations informs these subjectivities, including re- ligious practice, markers of “civilization,” phenotype, and slavery’s expan- sion. The first two filters are paramount, involving the presence or absence of Islam (or another Ibrahimic religion), followed by urbanity, literacy, wealth accumulation, and clothing. Some observers were aware that West and North African societies were heterogeneous, that categories of “black” and “white” were simplistic, and were therefore more interested in other distinctions. However, the growth of the trans-Saharan slave trade ho- mogenized and narrowed these perspectives, with those deemed “Sudan” increasingly associated with the servile estate' (47). 'Scholarly thinking on race in Islamic lands is largely divided into two camps, with researchers in the Indian Ocean insisting on an asymmetry that emphasizes how race and its cognates (along with “slavery,” or, better, a series of inequalities and statuses of “unfreedom”) are dissimilar from “western” fixations on biological or so-called scientific criteria; and those investigating societies on an arc from East Africa through Egypt into West Africa who, though also disquieted by facile adoptions of “the Atlantic model” (in stances offering an indigenous alternative), in the end propose frameworks that (unintentionally) accommodate that model remarkably well' (p. 55, referenced by endnote 57, which is vast).

Gonser, Paul (ed.), Das angelsächsische Prosa-Leben des hl. Guthlac, Anglistische Forschungen, 27 (Heidelberg: Winter, 1909). kap. 6 (pp. 135–36):

Hu þa deofla on brytisc spræcon.

(20) Ðæt gelamp on þam dagum Cenredes Mercna kyninges, þæt Bryttaþeod, Angolcynnes feond, þæt hi mid [136] manigum gewinnum and mid missenlicum gefeohtum, þæt hi Angolcynne geswencton. Ða gelamp hit sumre nihte, þa hit wæs hancred, and se eadiga wer Guðlac his uhtgebedum befeal, þa wæs he sæmninga mid leohte slæ[acute accent]pe swefed. Þa onbræ[acute accent]d he Guðlac of þam slæ[acute accent]pe, and eode þa sona út, and hawode and hercnode; þa gehyrde he mycel werod þara awyrgedra gasta on bryttisc sprecende; nd he oncneow and ongeat heora gereorda, forþam he a[acute accent]rhwilon mid him wäs on wræ[acute accent]ce.

Ða sona æfter þon he geseah eall his hus mid fyre afylled, and hi hine æfter þon ealne mid spera ordum afyldon, and hi hine on þam sperum up on þa lyft áhengon. Þa ongeat sona se strange Cristes cempa, þæt þæt wæ[acute accent]ron þa egsan and þa wítu þæs awyrgedan gastes; he þa sona unforhtlice þa stræ[acute accent]le þara awerigdra gasta him fram asceaf, and þone sealm sang: ‘Exurgat deus et dissipentur, et reliqua.’

Sona swá he þæt fyrmeste fers sang þæs sealmes, þa [137] gewiton hi swa swa smíc fram his ansyne. (21) Mid þy se eadiga we Guðlac swa gelomlice wið þam awerigedum gastum wann and campode, þa ongeaton hi, þæt heora mægn and weorc oferswyþed wæs’ (135–37).

I think in the Latin the point of mentioning the British language is to explain why Guthlac is confused and thinks he’s being attacked by real dudes. But here athough there’s no pejorative vocab, the fact that the demons speak Welsh is foregrounded (not least by the title for the chapter). Cf. the stuff on Fulke Fitz Waren.

Goodare, Julian, ‘Women and the Witch-Hunt in Scotland’, Social History, 23 (1998), 288–308. [P500.c.686 NF3] Argues that women bias in witch trials ‘as a combination of male fears about female sexuality with the impact of the Reformation’s programme of moral discipline. The main moral offence in Scotland was fornication: women witchces were effectively fornicating with the Devil’ (as he says in other article).. A good read, though not with much documentation.

Goodare, Julian, ‘The Aberdeenshire Witchcraft Panic of 1597’, Northern Scotland, 21 (2001), 17–37. [NF 3 P486.c.41] Summary of judicial proceedings 17–22. ‘The alternative source of information was the suspect’s confession, usually extracted through coercion or torture though this was hardly ever recorded. The recorded confession of Andrew Man began with the list of witnesses who heard him confess—a longlist including a laird and a notray. It was not Man’s first confession, since in places he was askedto confirm and amplify his earlier statements. There were at least two pauses during the interrogation. Six witnesses signed the deposition and then two further items of information were squeezed in by the clerk. Several further items were then written on the verso of the sheet, authenticated by four out of the earlier six witnesses. // Man’s confession sometimes referred to specific “poyntis of his dittaye”, and this returns us to the next type of pre-trial document: a draft dittay. Dittays were sometimes comiled well before the trial, as in Man’s case, where a dittay was being referred to during hisinterrogation on 21 October 1597 although his trial came only on 20 January 1598. The final dittay produced in court on that date can be compared with his confession to reveal much about how the dittay was compiled’ (19), bloody hell (citing the MS, ACA, Press 18/64, witchcraft no. 7; cf. SCM,i, 123–5). Re use of draft dittay in 3rdperson of Helen Fraser, ‘the marginal notes—e.g. “convinctis of this part”—reveal that it was used as it stood. This illustrates the informality and even amateurishness of the proceedings; these courts were convened by the burgh magistrates and sheriff depute,part-time temporary judges who did not usuallytry such serious crimes. They probably had little or no legal training, nor could anyone else in the court offer professional expertise in law and legal procedure. A professional Edinburgh defence advocate would have poured scorn on the ideaof convicting on evidence that was merely “lycklie and probable”, but none of the Aberdeenshire witches seem to have had defence advocates’ (20).

‘There was, however, a biref revival of interest in witchcraft in the autumn. The dioceses of Aberdeen, Moray and Ross were the subject of an ecclesiastical visitation in October. It is not clear whether this was connected with the arrest of another noted witch, Andrew Man, from Rathven. His remarkable confession (21 October) led to accusations against Marjorie Mutch, Janet Leask and Gilbert Fiddler. Fiddler was accused of having made a pair of bewitched shoes for the late countess of Errol, about ten years earlier, and it seems that the earl had had it in for him ever since. However, Errol had not tried Fiddler in his own court in January—perhaps he had no evidence then, or perhaps Fiddler lived too far away. Now the trials had to be held under the general commission, over which Errol had no direct control. Mutch, Leask and Fiddler were acquitted by the justice court in Aberdeen. Andrew Man himself remained in prison, presumably because there were hopes of further revelations from him. He was eventually convicted and executed in January 1598, several months after any other known witches in Aberdeenshire or indeed in the rest of Scotland’ (26). 22–26causes and basic narrative; 26–32 vs Maxwell-Stuart 1998.

Goodare, Julian, ‘Introduction’, in The Scottish Witch-Hunt in Context, ed. by Julian Goodare (Manchester: Manchester University Press, 2002), pp. 1–15. ‘Witch-hunting was very much about women—so much so that it was about men too’ (8).

*Goodare, Julian. "The Framework for Scottish Witch-hunting in the 1590s." Scottish Historical Review 81 (2002): 240-50.

Goodare, Julian, Lauren Martin, Joyce Miller and Louise Yeoman, The Survey of Scottish Witchcraft < http://www.arts.ed.ac.uk/witches/index.html> (2003) XXXXstyle etc.; cf. http://www.arts.ed.ac.uk/witches/copyright.html

Goodare, Julian, 'The Scottish Witchcraft Act', Church History, 74.1 (2005), 39-67.

Goodare, Julian and Joyce Miller, 'Introduction', in Witchcraft and Belief in Early Modern Scotland, ed. by Julian Goodare, Lauren Martin and Joyce Miller, (Basingstoke: Palgrave macmillan, 2008), pp. 1-25. 'There have been many studies of witch-hunting, but the crucial issue behind the execution of thousands of people as witches is one of belief' (1). Re Larner 1981 11-14, 1984, 159-65: 'She went on to observe that even the beliefs of allegedly 'modern' societies were far from entirely rational or scientific, partly because not everyone in them was all that well educated, and partly because many areas of life were not amenable to scientific treatment. This might have allowed her to regard pre-industrial Scotland as similar to modern society, but she instead argued that it should be treated as an 'alien belief system'. The point as that the partial continuities of belief between the seventeenth and the twentieth centuries tended to distort people's understanding. The seventeenth-century idea of a trinitarian God seemed reasonable because it had survived into the twentieth century, but this made the seventeenth-century idea of witchcraft, which had failed to survive, seem more 'exotic' than it really was (3).

Goodwin, Jean, 'The Authority of Wikipedia', in Argument Cultures: Proceedings of OSSA 09, ed. by J. Ritola (2009), pp. 1-21. http://scholar.uwindsor.ca/cgi/viewcontent.cgi?article=1144&context=ossaarchive. 'Again, the Wikipedians ideals are noble. But how do they handle the vexed problems of making those ideals real in the messiness of particular cases? (What is a “neutral point of view” about George Bush?) Well, attached to each article page is a discussion page where editors are invited to thrash out the issues with each other, their interactions governed by rules of conduct elaborated themselves through extensive discussions, and enforceable in extreme cases by a judicial process that can suspend or even ban members' (15).

Goody, Jack and Ian Watt, ‘The Consequences of Literacy’, Comparative Studies in Society and History, 5 (1963), pp. 304–45, repr. in Literacy in Traditional Societies (Cambridge, 1968), pp. 27–68. In text solder. 305 says we can’t be saying that we’re studying primitive man etc, but also that non-literate societies do look different—pretty much explicit way of coping with the issue.

Goody, Jack, the Logic of Writing and the Organisation of Society (Cambridge: Cambridge University Press, 1986). ‘In the case of the religious systems without writing, I have argued that we lack there a concept of a religion, partly because magico-religious activities form a part of most social action, not being the attribute of a separate organisation, partly because of the identification with a people, as in ‘Asante religion’ .’ (173), ah, probably part of the anthropological background to the ‘there was no pagan religion’ idea. Might be worth knowing about.

Goossens, Louis (ed.), The Old English Glosses of MS. Brussels, Royal Library, 1650 (Aldhelm’s ‘De Laudibus Virginitatis’), Verhandelingen van de Koninklijke Academie voor Wetenschappen, Letteren en schone Kunsten ven België, Klasse der Letteren, 36 (Brussels: Koninklijke Academie voor Wetenschappen, Letteren en schone Kunsten ven België, 1974). [500.05.b.17.40 NF3] Prosa DV, Brussels 1650 glosses 381 ‘peregre ælfþeodelice’ (172 [no. 381]); externe[hooked] peregrinationis A aliene : CD dre ælfþoedi’ (252 [no. 1629]) DOE em. to <fremdre> <ælfþeodignysse>.

no. 4892 p. 461 : ‘limphaticum : A gy [n. Gy for gy[digne]] : A i. uechodem : CD s. saul, þæne gidigan’.

Gordon, E. V., An Introduction to Old Norse, rev. by A. R. Taylor (2nd ed. Oxford, 1957).

Gordon, Matthew S., 'Introduction: Producing Songs and Sons', in Concubines and Courtesans: Women and Slavery in Islamic History, ed. by Matthew S. Gordon and Kathryn A. Hain (Oxford: Oxford University Press, 2017), pp. 1-8; DOI:10.1093/oso/9780190622183.003.0001.

Gore, Derek, ‘Britons, Saxons, and Vikings in the South-West’, in Scandinavia and Europe 800–1350: Contact, Conflict, and Coexistence, ed. by Jonathan Adams and Katherine Holman, Medieval Texts and Cultures of Northern Europe, 4 (Turnhout: Brepols, 2004), pp. 35–41. Short and a bit blunt, but martials ev. so far for presence of vikings and emphs that ev. suggest lack of settlement.

Görlach, Manfred, The Textual Tradition of the South English Legendary, Leeds Texts and Monographs n.s. 6 (Leeds, 1974). [NW 4 759.a.4.9 H 99.IV.57 sulj var.] 40–44 discussed the use made by ‘Robert of Gloucester’. 191–93 for details on the recensions of the Michael bit. ‘Except for the thorough abridgement in AJP the texts show no distinctive variants’ (191). 51–62 seem to be most focussed discussion of collection’s origins, but haven’t yet divined their import! Maybe a summary in Anglia article?

Görlach, Manfred, Studies in Middle English Saints’ Legends, Anglistische Forschungen, 257 (Heidelberg: Winter, 1998)

Görman, Marianne, ‘Nordic and Celtic: Religion in Southern Scandinavia during the Late Bronze Age and Early Iron Age’, in Old Norse and Finnish Religions and Cultic Place-Names, Based on Papers Read at the Symposium on Encounters Between Religions in Old Nordic Times and Cultic Place-Names Held at Åbo, Finland, on the 19th-21st August 1987, ed. by Tore Ahlbäck (Åbo, 1990), pp. 329-43. ‘I have investigated a number of motifs which are all new in the Nordic pictorial world from the late bronze age. I have examined these symbols and pictures when the appear on archaeological finds of sacred character, i.e. rock-carvings and votive offerings from the Southwest of Scandinavia. These motifs are not only contemporaneous, but they are also of the same origin. They all come from the Celtic Hallstatt culture in the Eastern part of Central Europe’ (331). Seems reasonably convincing but obviously it’s not really my thing. Nowt that’s directly relevant tho’ I fink. Nice parallel to Celtic infl. on Gmc. language tho’.

Götherström, Anders, Acquired or Inherited Prestige? Molecular Studies of Family Structures and Local Horses in Central Svealand during the Early Medieval Period, Theses and Papers in Scientific Archaeology, 4 (Stockholm: The Archaeological Research Laboratory, Stockholm University, 2001a). ‘It seems as if kin was counted on both sides and a child has a belonging to its paternal as well as maternal kin line in Early Medieval central Svealand. A married woman had relationships to her husband’s kin as well as to her own. Thus a female kept her own family line. This had implications for inheritance as well as for kin conflicts. It also gave women the opportunity of gaining power, a possibility that was probably lost when the base of society transformed from kinship to contral power as in a kingdom. [citing Awill-Nordsladh 1998] THis interpretation, partly built on legends and runic texts, is especially important since it is sometimes hard to generalise female power in a prehistoric society based on rich female finds. // Even if female kin had some importantce, it has still be argued that the society was essentially organised in a paternal way … // As for the specific case of Badelunda, it has been argued that the women were the subjects of exogamy rather than a female dynasty based on the deposited artefacts. There is no doubt…’ bla (24).

Götherström, Anders, Leif Grundberg and Barbro Hårding, ‘Kinship, Religion and DNA: Y-Chromosomal Microsatellites Used on a Medieval Population’, International Journal of Osteoarchaeology, XXXX (2001b), 1–14; preprinted in Anders Götherström, Acquired or Inherited Prestige? Molecular Studies of Family Structures and Local Horses in Central Svealand during the Early Medieval Period, Theses and Papers in Scientific Archaeology, 4 (Stockholm: The Archaeological Research Laboratory, Stockholm University, 2001), ch. 3.

Götz, Heinrich, Lateinisch-althochdeutsch-neuhochdeutsches Wörterbuch (Berlin, 1999)

Searches under all Isidore’s nymph words: Nympha only as bride; musa all from Notker: trûta (amicus or something this means—not short-voweled trut(e); check context) poetica m. mêtarmuosa (‘metre-muse’); musae (quae praeficae totius modulationis sunt) sanggutinnâ; no oreads;Dryada [as.êkmagađ] II.580.1 Prudentius Contra Symm. I, 303; no (h)amadryas, nai(a)des, Circe and Echo. No satyrus.

Doesn’t seem to cover all of Steinmeyer–Sievers, tho’ does do other stuff, but beside Starck–Wells 1990 and Köbler I reckon I do pretty well.

Searches for lemma for my excerpted womenwords: no parcae; furia hagazussa, hazus; s. auch ultrix; striga Unholdin, Hexe hazus; (nächtliche:) Nachtgespenst hazus, ?haddomiga (unklar, s. Ahd. Wb. 4,584); Eumenides: hazus, hagazussa, hazus(s)a, helligota, helliuuinnâ; Erinys hagalîn, hagazussa, hazus; Allecto none; only pythonicus, furiuuizzanlîh, uuîzaglîh; no Tisiphone; Bellona gutin(na); Fortuna uuîlsâlida;

Searches for prostitute words: ganea, Fresserin, Schlemmerin: frezza, frezzâra; Dirne, Hure, hazus. Meretrix, huora. cf. fornicatio, firligiri, huor, huores uuelan.

*Gould, Chester N., ‘Dwarf-Names in Old Icelandic’, PMLA, 44 (1929), 949–67.

Gover, J. E. B., A. Mawer and F. M. Stenton with Arthur Bonner, The Place-Names of Surrey, English Place-Name Society, 11 (Cambridge: Cambridge University Press, 1934). Hascombe 243 but no good ev. for hægtes thing.

Gover, J. E. B., A Mawer and F. M. Stenton with F. T. S. Houghton, The Place-Names of Warwickshire, English Place-Name Society, 13 (Cambridge: Cambridge University Press, 1936).

Gover, J. E. B., Allen Mawer and F. M. Stenton, The Place-Names of Hertfordshire, English Place-Name Society, 15 (Cambridge: Cambridge University Press, 1938)

Gover, J. E. B., Allen Mawer and F. M. Stenton, The Place-Names of Wiltshire, English Place-Name Society, 16 (Cambridge: Cambridge University Press, 1939). Doesn’t discuss the Grendel-place-names

Gradowicz-Pancer, Nira, ‘De-Gendering Female Violence: Merovingian Female Honour as an “Exchange of Violence” ’, Early Medieval Europe, 11 (2002), 1–18. ‘One may argue that female violence is trivial compared to male violence, and that, therefore, it would be fruitless to expend effort studying it. Yet, while not a structural element of medieval society, female violence is not as rare as one might think’ (2)—hmm, is it really not structural? Structures what you can’t do? Merovingian texts good on this (‘The fact that female violence is particularly visible direing the Merovingian era does not necessarily mean that this period was intrinsically more violent. Its presence or absence in the early medieval texts seems to reflect less the lived reality yhan the ideological programme of the authors. The Merovingian authors’ emphasis on female violence can be partly explained by the lack of a crystallized gendered ideology’ 2, n. 7). Observes ‘the omnipresent feminist code of ethics, which tends to conceive of women only in the role of victims’ (2), hmm, didn’t Alfano say something similar? ‘This ambivalence between engagement with the cause of women and the necessity of conceptualizing female violence has too often obstructed the comprehension of this phenomenon, which has, instead, been relegated to the domain of curiosities or monstrosities’ (3). Reckons that class can transcend gender (4); ‘Of course, taking into account the concepts of public and private spheres, [5] used as metaphors of gender categories, it can be objected that the sexual demarcation was still patently obvious in each social class. In other words, women, no matter their social rank, always acted within the household while their male relatives acted outside. This overly schematic partition must once and for all be put aside in the case of Merovingial society for the simple reason that those two spheres were not clearly distinguished as they would be in later periods. The transition from a specifically private, domestic feminine world to a public, exterior male one seems to be rather anachronistic, for it develops only later in the Middle Ages’ (4–5).

‘Leudast, former Count of Tours, spread the scandalous rumour that Fredegund, King Chilperic’s wife, was maintaining an adulterous relationship with Bertrand, the bishop of Bordeaux. So, King Chilperic ordered him arrested and had him thrown in jail … Again with the support of influential persons, Leudast finally succeeded in arranging an audience with the king, who advised him to behave’ bla, not relevant actually, oops (10-11). HF IV, 23. Hmm, but NB ‘While in Gregory’s narrative there is only a rumour of adultery, the Liber Historiae Franorum, inspired by what had become a pejorative view of the infernal couple Fredegund and Chilperic, contructs a real case of adultery which will lead to the murder of the king’ (13, n. 38). Of her 3 case studies (other options lists 11, n. 35), ‘the violent women were widows or single’ (11). Violence invariably intimately related to family honour (11). Argues the Fredegund’s violence to Leudast reflects her lack of institutionalised power—she’s merely one consort to the King. Needs to act more violently to maintain honour therefore (15–16). ‘From a few examples chosen from many possibile others, I have tried to show that female violence, far from being as irrational and exceptional as the authors would sometimes want us to believe, obeyed an implicit code of honour which was not yet the product of obedience to Christian values but rather the result of a quest for accumulation of power, wealth and social precedence. Related to a certain tolerance towards female sexuality, which was not yet anchored in the notion of sexual purity, one realizes that the strict coding of abilities, dispositions and scheme as specifically male or female remains somewhat vague. It seems that in order to understand women’s violent behaviour, one must cease to use the notion of gender as a central concept. It is int erms of power, and more especially in terms of strategies of honour, that one can better evaluate the rationale of female violence outside and within the aula regis’ (18.

Graham, Mark, Internet Geographies: Data Shadows and Digital Divisions of Labour (June 10, 2014). Graham, M. 2014. Internet Geographies: Data Shadows and Digital Divisions of Labour. In Society and the Internet: How Networks of Information and Communication are Changing our Lives, eds M. Graham and W. H. Dutton. Oxford: Oxford University Press. 99-116. . Available at SSRN: https://ssrn.com/abstract=2448222 or http://dx.doi.org/10.2139/ssrn.2448222. Interesting re Wikipedia.

**Granberg, Gunnar, Skogsrået i yngre nordisck folktradition, Skrifter utg. av Kungl. Gustav Adolfs Akademien, 3 (Uppsala, 1935).

Grambo, Ronald, ‘Unmanliness and Seiðr: Problems Concerning the Change of Sex’, in Shamanism Past and Present, ed. by Mihály Hoppál and Otto von Sadovszky, ISTOR Books, 1–2, 2 vols (Budapest, 1989), i pp. 103–13. Weird essay. Really badly written and doesn’t really manage to make a point, but some valuable material. [topelia Hhu38 USK Shamanism] ‘The theories put here in a very succinct form would account for the fact that seidr [sic] was associated with unmanliness. It seems that this form of magic was originally the sphere of activity of the women and associated with the chtonic divinities, the Vanir. When seiðr [sic] was transferred to the Æsir, the performance of seidr [sic] was considered unmanly’ summarising Schmidt Poulsen 1986 on same page (104). Useful-looking survey of sex-changing, cross-dressing and other gender transgressions associated with Northern shamanism 107–8. Quick list of the explanations folks have given for this 108—all diachronic, and silly. Notes Tacitus on Narvahali but doesn’t want to lean on it (109). Notes problem that lappish shamanism doesn’t do cross-dressing; ‘However, accourding to a late Swedish Lapp tradition the shaman was dressed in women’s clothes. But this source stands alone, and one cannot put too much emphasis on it. The Norwegian expert on Lappish culture, Asbjørn Nesheim, does not mention it in his survey of Lappish traditions’ (109, citing Bäckman and Hultkrantz 1978 with no page nos! Bastard). ‘There are too many questions remaining unsolved. There is no doubt that North Eurasia forms a coherent culture area as far as shamanism is concerned. The American scholar Weston La Barre stresses the point that the Norse seiðr is part of the North Eurasian Shamanism. In my opinion ritual change of sex is a cultural and religious trait imported from Asia (Siberia) to the Norse area. It represented an alien, unknown entity and became not fully integrated in Norse religion, since people looked askance as [sic] it due to its aspect of unmanliness. [110] // But we have no reliable information enabling us to pinpoint the period when this novelty was introduced into Norse culture. We don’t know, either, how the idea of ritual change of sex combined with shamanism emerged in North Asia’ (109–110). Last para: ‘We are confronted with difficulties in trying to gauge the exact place of the unmanliness or change of sex within seiðr, because we lack a systematic overview of the norms, the values pervading this sort of magico-religious practice. We further want a systematization of the vaious elements of which seiðr consists and their functions within the total system of seiðr. The practitioners of seiðr were in fact manipulating, negotiating symbolic categories. The change of sex or the unmanliness (ergi) attributed to the seiðmenn represents a particular symbolic category, because it roused anger and loathing. Just this unmanliness marked them out and contributed to their stigmaization, making them a marginal group. One may state that this infamous ergi of their defined to a great extent their role’ (111).

Grambo, Ronald, ‘Problemer knyttet til studiet av seid: en programerklæring’, in Nordisk hedendom: et symposium, ed. by Gro Steinsland, Ulf Drobin, Juha Pentikäinen and Preben Meulengracht Sørensen (Odense, 1991), pp. 133–39. Looks better than the other one but less relevant. Check his desiderata at the end ncase you meet any? Hmm, well, only if you decide to preach on seiðr.

*Grandy, R. E., ‘Semantic Fields, Prototypes, and the Lexicon’, in Frames, Fields, and Contrasts: New Essays in Semantic and Lexical Organisation, ed. by A. Lehrer and E. F. Kittay (New Jersey, 1992), pp. 103–22.

Grape, Anders and Birger Nerman, Ynglingatal I–IV, Meddelanden från nordiska seminaret, 3 (Uppsala: Akademiska Boktryckeriet, 1914).

Gräslund, Anne-Sofie, ‘Adams Uppsala—och arkeologians’, in Uppsala och Adam av Bremen, ed. by Anders Hultgärd (Nora: Nya Doxa, 1997), pp. 102–15. ‘Various interpretations of Adam’s account of the Uppsala cult are confronted with the archaeological evidence brought to light from excavations under the present church of Old Uppsala and on different spots nearby. It is contended that the traditional reconstruction of the pagan temple must be rejected. Attention should instead be drawn to the recent discovery of a large hall north to the church [sic] and dated to the 8th–9th centuries where presumably sacrificial meals took place. It was probably replaced by another hall which might have stood on the spot of the present church.Knowledge of this late Viking age hall may have reached Adam through his informants and inspired his description of the Ubsola temple’ (abstract, p. 102).

Gräslund, Anne-Sofie, ‘New Perspectives on an Old Problem: Uppsala and the Christianization of Sweden’, in Christianizing Peoples and Converting Individuals, ed. by Guyda Armstrong and Ian N. Wood, International Medieval Research, 7 (Turnhout: Brepols, 2000), pp. 61–71. 66 notes that ‘Recent research has pointed out a probable mistake in the translation and interpretation of Adam’s text. Post novem annos is normally translated ‘every ninth year’. However, in the way the Scandinavians counted, it was most probably every eighth year, as they had no zero, but counted the first year from its first day and not, like us, after it was finished’; moreover, every ninth year means that a given point in the moon’sphases will fluctuate by +/– 14 days, whereas every 8 years it’s only +/– 1.5 (66). Citing Henriksson 1994, 3ff. That’s about the only new or striking thing in the article.

Gräslund, Anne-Sofie Nimeke: Ideologi och mentalitet : om religionsskiftet i Skandinavien från en arkeologisk horisont / Anne-Sofie Gräslund Aineisto: Kirja Julkaistu: Uppsala : Uppsala universitet, 2001 Sarja: Occasional papers in archaeology ; 29 Kirjasto: Hum tdk kirjasto Topelia, laina-aika 28 vrk Sijainti: Hhu38 ARK Gräslund

Grattan, J. H. G. and Charles Singer, Anglo-Saxon Magic and Medicine Illustrated Specially from the Semi-Pagan Text ‘Lacnunga’, Publications of the Wellcome Historical Medical Museum, New Series, 3 (London: Oxford University Press, 1952). Frontispiece has picture from Eadwine Psalter, ‘derived from the Utrecht Psalter of the 9th century. Illustrates Pslam xxxviii (Vulgate 37): ‘Oh Lord, thy arrows have pierced me…. There is no health in my flesh…. My wounds putrefy…. I am greatly bowed down.’ Christ armed with bow and arrows stands above. There is confusion between His arrows and elf-shot. The elves are tearing the victim’s cloak.’ Hmm. ‘[Barbarian man’s] views of the nature of disease remain disjointed but, since he knows well that he can sustain injury at his own hands or those of others, he commonly conceives that his symptoms are due to injuries inflicted by beings like himself, and that his sufferings are produced by weapons or agents comparable to those that he himself employs’ (5). ‘Such stress is often laid on the antiquity of modern folk-customs that it seems right to recall that they are mostly far less ‘primitive’ and less stable than was formerly thought. Modern English folk-medicine, like its continental counterparts, may be described, with certain significant reservations, as ancient scientific medicine, misunderstood and misinterpreted’ (6).

Argues for roman pagan infl. on AS medicine in instance of taboo against speech, 31-35, and vs ‘looking backward during or after the performance of a rite’ (35, cf. 35-6), and iron: ‘It occurs also in myths and legends of the Northern peoples [ref.]. Among the last it must be of Mediterranean origin, for the winning of iron itself spread thence’ (37, cf. 36-7)—check with Sarah re iron coming from mediterr. tho. None of these seems necessarily 2B non-native, but important that all could be. [For that matter, gescot can’t be that old a word can it? Being a secondary formation of an apparently purely Gmc. word? Just mention it in passing. Oh, and n.b. draugr—were it not for early Skaldic evidence, you’d assume the word had always meant nasty monster right across Scandinavia. And for the wide distribution of elf-shot ideas, cf. early Xian vocab widespreadness also. Might be interesting for guessing whether it’s a pre-Conversion or post idea)

‘Occasionally the A. S. leech seems to invent taboos. Thus Marcellus Epiricus (pp. 30-1) has a passage: ‘Cut open the crop (ventriculus) of a swallow. Little stones, both white and black, will be found. Place in a golden locket they will permanently avert all eye pain and, if wrapped in a yellow cloth or flaxen sac and hung round the neck, they avail against fevers (quartanas).’ The compiler of the A. S. Leechbook was presumably short of golden lockets, but he elaborates the prescription into: ‘Seek out little stones in the crop (magan) of young swallows. Sew three of them in what thou wilt. Put on the man. They are good for headache and eye pain.’ [ii., 306] The fevers of Marcellus that such stones will cure are then further [38] enlarged in the A. S. text into an interesting list: ‘temptations by fiends, night visitors [nihtgengan = night walkers], spring fever [lencten adle], [night] mare, wyrtforbor, bewitchment [malscra], and evil incantational arts [gealdor cræftum]’. // The A. S. writer seems here to be seeking to assimilate his native magic to that of the south’ (37-8).

‘Christian phrases abound especially in exorcistic formulae’ (44). On ‘flying evil’ see p. 55 and Entries LXXIX, LXXX, LXXXI and CXXXIII. 45 cites ‘For febrile attacks at any time write on parchment and tie about the sick man’s neck at sleeping time. In the name of Our Lord, who was crucified under Pilate, flee, ye fevers. For quotidian or for tertian, or for nocturnal fevers. [Flee from N. the servant of God. Eighty-four thousand angels are after you.’ (45). Cf. Columba and angels fighting demons;

???52-62 re ‘pagan teutonic magic’. ‘Native Teutonic magic is distinguishable from imported Mediterranean elements by four characteristic views on disease causation. These are: (1) the flying venoms; (2) the evil nines; (3) the worm as cause of disease; and (4) the power of elves and especially of the elf-shot. The association of these four elements is widely distributed, for it is found among the Northern peoples and in the Indian Vedas’ (52). Belongeth this here???

85-6 re ælfþone: vs. reading ‘enchanter’s nightshade’. Wise.

#63, f. 146v ff. vs ‘diabolus’ in Latin prayer at end of charm.

#68 Lorica of Gildas. Hmm, wonder if Lorica trad contributed to elf-shot concepts etc? NB. while we’re here ‘deliver all the solid flesh of my body, / with the safe shield protecting every member, / that the foul demons may not in my flanks / hurl, as is their wont, their darts’ (f. 153v; pp. 136-7). Copy c. 800 (Harley 2965), but Aldhelm seems to have known it (69). 70 re interesting marginal latin exorcistic forumla which is related to this lorica, and vernacular lorica in Cock i, 386, CCCC 41.

#79, ff. 160r ff. 9 herbs charm.

#80, ff. 161r ff. 9 twigs of woden. NB battle of herbs with disease seen again in rather personified and epic terms.

#81, ff. 162r ff. lay of the magic blasts.

#82 continues in charmy vein.

##87, 93 vs dweorh. Latter with fully visualised night-mare kind of image in poem. Connection with wild hunt? Seems to be protected against by sister ‘deores’: ‘The lack of alliteration points to corruption; nor is it clear why a visitant animal should be ruled by his sister!’ (163, note to line 5). Questionable whether the emendation of G&S restores allit! Look closer sometime. ‘In the Lay some sort of steed is implied with confusion of the horseman as incubus with a dwarf. Evidently the A.S. word mare, mære, a ‘feminine goblin’, ‘succubua’ (with rare masculine forms mera, mær), had been assimilated to forms of mearh (m.) ‘steed’, and mere, mære, miere (f.) ‘mare’. Compare English nightmare and French cauchemar. The first element in the latter word is from Latin calco=‘I stamp down’, ‘trample’. The association of opporession appears throughtout the Lay’ (163 n. 4). ‘The disperser of the terrors of the night is Eastre, Goddess of the Dawn. The tentative emendation Ear postulates a name connected with the brightness of the morning sky, if not indeed with the sky-god Tiu; see Grimm, Deutsche Mythologie, i. 175ff. For the connexion between Eastre and Aurora v. OED s.v. Easter’ (163). Hmm, lots of ‘this is a Pagan Lay’ assumptions, but at least interesting!

#118 ‘Gif hors gescoten sy oððe oþer neat: nim ompran sæd 7 scyttisc wex; gesinge maessepreost XII mæssan ofer 7 do halig wæter on; 7 do þonne on þæt hors, oððe on swa hwylc neat swa hit sie; hafa þe þa wyrta symle mid’ (168, f. 171r).

#133 carmy thing vs fleogendan attre.

#134/5 (annoyingly separated by G&S) wið færstice. Useful note on i-mut of esa 174-5 to lines 21 and 23.

#164 f. 182v. ‘Christian Charm for Elfshot Horse’ (185)—but it’s not, of course. Neither surprisingly Xian, nor elfshot at all… But devil is involved. ‘gif hors bið gescoten: Sanentur animalia in orbe terre et ualitudine uexantur; in nomine dei patris et filii et spiritus sancti extinguatur diabolus per inpositionem manu[u]m nostrarum; [186] ‘qu[i]s nos separa[bit] a caritate christi’; per inuocationem omnium sanctorum tuorum, per eum qui uiuit et regnat in secula seculorum; amen. ‘Domine quid multiplicati sunt’, III, [183r; relocaion of added text by G&S thus it’s here omitted] ‘iube; solue, deus’, ter, ‘catenis’.’

#165 Sums so much up: A[d] articulorum dolor[e]m constant[e]m malignant[e]m medicina: [/] diabolus ligauit, / angelus curauit, / dominus saluauit, / in nomine amen.’ (186; f. 183r). Quote this re Glc. A?

#166 reflex of v. widespread thingy attributing toothache to ‘diabolus’; for variants see **B. R. Townend, ‘The Narrative Charm with Reference to Toothache’, British Dental Journal, 85 (July 1948).

*Gratwick, A. S., ‘Latinitas brittanica: Was British Latin Archaic?’, in Latin and the Vernacular Languages in Early Medieval Britained. by N. Brooks (Leicester 1982), pp. 1–79

Gray, Elizabeth A., 'Cath Maige Tuired: Myth and Structure (1-24)', /E'igse/, 18 (1980-81), 183-209. Calls TDD 'the gods'--'although the gods themselves had become mortal descendants of Noah and contemporaries of Aeneas and Achilles' (183). 'Although its place wiithin the scheme of pseudo-history represented by /Lebor Gaba'la E'renn/, 'The Book of the Taking of Ireland', is carefully defined as following the invasion of the Fir Bolg and preceding that of the Sons of Mi'l, the occupation and defence of Ireland by the Tu'atha De' Danann is mythologically timeless. It is fundamentally a myth of creation, dealing not with the origin of the natural universe but with the establishment and nececessary periodic regeneration of human society in all its complexity' (184). 'As myth, "The Second Battle of Mag Tuired" contrasts the just rule of the Tu'atha De' Danann with the chaos of Fomorian tyranny to delineate the role of various socialinstitutions in creating and maintaining ordered society' (185). Hmm, does it really? And surely not so in LG? Dume'zil etc 185-6. Chh. 1-24 from LG (188-90) (cf. 1982 ed. 8-11). 'In the context of the tale as a whole, however, the Tu'atha De' Danann's expertise in all branhes of sacred and magical knowledge is but one aspect of their supreme mastery of all the arts and pro[190]fessions of Irish society' (189-90). No, fool--Fomoire have all these skills too, as she notes (190), just they're not as good. How divine do the TDD really look? 'The Tu'atha De' Danann's symbolic association with legitimate kingship develops throughout the tale, their conflict with the Fomoire consistently expressing the mythological opposition between legitimate sovereignty and tyranny' (191). Fair enough--for this text--I suppose. 'Considered as myth, "The Second Battle of Mag Tuired" is in large part a narrative treatise on kingship' (191).

Not finished. BORING

Gray, Elizabeth A. (ed.), Cath Maige Tuired: The Second Battle of Mag Tuired, Irish Texts Society, 52 (Dublin: XXXX, 1982). 117 seems sceptical re Tuatha De' Danann: 'The passage suggests that Tu'atha De'(a) was, in fact, common as an alternate form of the name, and that the fuller form could be considered "glossed", that is, as expanded by the identification of the goddess in question, with /Donann/ perhaps simply a scribal error'; mostly without 3rd element anyway in this text; balanced between /tuath/ and /tuatha/ (117). Present form of text seems 2B C11 but deriving from C9 OIr material (11-12), mainly on 2ndry lit basis. Ling analysis 12-21

Gray, John, AL QAEDA and What it Means to be Modern, 2nd edn (London: Faber and Faber, 2007). 'Unconventional warfare of the kind practised by Al Qaeda has its breeding grounds in the zones of anarchy [74] that flow from failed states, but it thrives on the weakness of the state in another way. As capital has gone global, so has crime. Nearly everywhere, the irregular armies and political organisations that practise the new forms of warfare are linked with the global criminal economy. Many terrorist organisations rely for some of their funding on crie, particularly the trade in illegal drugs. With globalisation, they are able to move the funds they acquire from these sources freely around the world. Al Qaeda has taken full advantage of this freedom' (73-74).

Gray, Russell D. Gray, Quentin D. Atkinson and Simon J. Greenhill, 'Language Evolution and Human History: What a Difference a Date Makes', Phil. Trans. R. Soc. B 12 April 2011 vol. 366 no. 1567 1090-1100 doi: 10.1098/rstb.2010.0378. Goes back over dating of IE splits, continuing to support the c. 6000bp split. Some other nice stuff, including Polynesian expansion dating.

Green, D. H., The Carolingian Lord: Semantic Studies on Four Old High German Words: Balder, Frô, Truhtin, Hêrro (Cambridge: Cambridge University Press, 1965)

Green, Dennis H., ‘The Rise of Germania in the Light of Linguistic Evidence’, in After Empire: Towards an Ethnology of Europe’s Barbarians, ed. by G. Ausenda, Studies in Historical Archaeoethnology, 1 (Woodbridge, 1995), pp. 143–62 (157–62 discussion). Not very useful really and mainly repeated in 1998 anyway no doubt.

Green, D. H., Language and History in the Early Germanic World (Cambridge, 1998). ‘Goþ has parallels in every Germanic language, all with a religious function only. It is on this word that we shall concentrate, asking why it was the only term to be used throughout Germania for the Christian God’ (14); neuter, so applies to gods and goddesses; attested comfortably for pl. and s., thus ‘Gender and number are therefore key factors in determining the word’s further history in the context of Christianity’ (14). Made masc for Xian god by all Gmc langs (tho’ inflectional form doesn’t nec. change (15); neuter retained in OE, ON for pagan gods (14-15). Expands re number—all others wind up implying pl (e.g. týr becomes personal name, so tívar has no s.) (16). No sign of ás etc. here tho’. 16-20 re the hál word. NB ‘The fact that the meaning “whole”, “healthy” is attested for this adjective throughout Germania does not necessarily suggest that it was therefore the original one’ (18). ‘To sum up. Like the Christian sanctus the Germanic term heilag denoted a quality of divine origin, but unlike sanctus the gift it represented was not to be enjoyed in the afterlife, but in the here and now. This only partial agreement was later to create difficulties in establishing a Christian vocabulary in Germanic’ (20).

Re lác: ‘Since the meaning “sacrifice” is attested only in OE, it might seem rash to postulate a Germanic origin for this practice, were it not for the evidence of the personal names ON Ásleikr, Latinised OHG Ansleicus and OE Oslac[macr both vowels], suggesting someone who sacrificed to, or worshipped, the group of Germanic gods known to Jordanes as the Anses and in ON as the Æsir’ (21). Theophoric pns. in Gud- in Scan; ‘In addition to this collective word for the gods, the term *ansu- (one group of gods within the Germanic pantheon) can also be used, as in Sw. Åsum (< -hem), Norw. Oslo and German Aßlar. Much more common are place-names which specify an individual god…’ (25). cf. Andersson? No elves 

344-5 OS catechism: Cod. Vat. Pal. Iat. 577, toward end of C8, German-A-S miniscule as missionary codex. Includes OS baptismal formula. ‘The language of this formula reveals a number of interferences between OE and OS … These uncertainties suggest an Anglo-Saxon imperfectly acquainted with OS adapting a presumably OE text as best he could for OS addressees’ (345). With citations of forms—looks good. 346 ff. re OE vocab adopted in Germania at conversion. 346-7 gospel, OHG gotspel, ON guðspjall; but word lasteth not in German. 349ff re more successful OE vocab.

‘Behind the linguistic contrast between Go. fráuja and the WG terms cognate with OE dryhten we may therefore detect a pacific conception of Christianity with Wulfila, leading him to reject a military title for Christ, by contrast with a readiness in WG to make use of such a title. That the chronological priority within WG lay with OE is clear from the occurrence of dryhten as early as in Caedmon’s Hymn, but the Christianisation of OHG truhtin need not therefore be due to OE influence. For that word is too widespread in OHG, too much the standing term in all the German dialects’ (362. Hmm, methodologically tricky stuff).

Green, D. H., The Beginnings of Medieval Romance: Fact and Fiction, 1150-1220, Cambridge Studies in Medieval Literature, 47 (Cambridge, 2002).

*Green, Eugene, Anglo-Saxon Audiences, Berkeley Insights in Linguistics and Semiotics, 44 (New York: Lang, 2001). Stuff on Bwf and halls and stuff.

Green, Joshua, 'From the Faroes to the World Stage', in The Oxford Handbook of Popular Music in the Nordic Countries, ed. by Fabian Holt, Antti-Ville Kärjä (Oxford: Oxford University Press, 2017), pp. 111-29

Green, Mirana J., Dictionary of Celtic Myth and Legend (London: Thames & Hudson, 1992)

Green, Richard Firth, ‘Changing Chaucer’, Studies in the Age of Chaucer, 25 (2003), 27–52. ‘Now, for some reason modern editors have been uncomfortable with the Canon’s Yeoman’s unequivocal statement that the alchemist’s expertise is an elvish one. They evidently don’t want to believe that he says what he quite patently does say’ (28, surveying glosses etc. 28–29)—hardly ‘patent’ if you ask me! But it becomes clear what he means: ‘The standard work in Chaucer, as in most other Middle English writers, for what we generally call a fairy was elf, and, if he felt himself in need of an adjective, the one Chaucer would have found nearest to hand was elvish. The denotative meanings of “elvysshe craft” and “elvysshe loore”, then, are “a skill, or knowledge, exercised by (or resembling one exercised by) the fairies”. But to say this is merely to beg a further question: “Why is an alchemist like a fairy?” ’ (30).

Greene, David and Frank O’Connor (eds and trans.), A Golden Treasury of Irish Poetry, A.D. 600 to 1200 (London: Macmillan, 1967)

Stanley B. Greenfield, ‘Geatish History: Poetic Art and Epic Quality in Beowulf’, Neophilologus, 47 (1963), 211–17

*Greenfield, Critical History has stuff on charms c. 193. May be useful as survey citation.

Grell, Ole Peter (ed.), The Scandinavian Reformation: From Evangelical Movement to Institutionalisation of Reform (Cambridge: Cambridge University Press, 1995)

Gremaud, Ann-Sofie Nielsen, `The Vikings are Coming! A Modern Icelandic Self-Image in the Light of the Economic Crisis', NORDEUROPAforum, 20 (2010), 87--106. accessed from here 21st March 2012. https://www.academia.edu/3582917/The_Vikings_are_coming_A_modern_Icelandic_self-image_in_the_light_of_the_economic_crisis. Quite useful survey on útrásarvíkingur terminology, with lots of reference to Kristín Loftsdóttir. Bergman 2014, 4: 'Referring to Claude Lévi-Stauss’ division of societies into ‘hot’ and ‘cold’ relationships with the past, Germaud [sic!] (2010) categorizes Iceland as a clearly ‘hot society’, ‘where history is an internalized generation that helps to contextualize the future through historically based cultural memory’.'

Gremaud, Ann-Sofie Nielsen, `Ísland sem rými annarleikans: Myndir frá bókasýningunni í Frankfurt árið 2011 í ljósi kenninga um dul-lendur og heterótópíur', Ritið: Tímarit Hugvísindastofnunar Háskóla Íslands, 12 (2012), 7--29.

Gremaud, Ann-Sofie N., ‘Power and Purity: Nature as Resource in a Troubled Society’, Environmental Humanities, 5 (2014), 77–100. http://environmentalhumanities.org/archives/vol5/

Grendon, Felix, ‘The Anglo-Saxon Charms’, Journal of American Folk-Lore, 22 (1909), 105–237 [NF2 P464.c.31]. ‘All the Anglo-Saxon metrical incantations are presented in the text, as well as all prose charms with vernacular or gibberish formulas; while exorcisms with Christian liturgical formulas, and Old English recipes involving charm practices, are represented by typical specimins’ (105). 'The one hundred and forty-six charms considered here include incantations properly so called, as well as numerous remedies depending for efficacy on the superstitious beliefs of the sufferers' (110)—important statement that his criterion for 'charm' is that it's 'superstitious' rather than any particular form. Previous eds, transs and commentaries 106-10. Re færstice charm: ‘Lines 13-14 indicate that these words [ut lytel spere, gif her inne sy] were first used by that semi-divine smith, probably the legendary Wayland, on whom the conjurer relies for aid’ (112). Not so sure re that but the smith connection is interesting, cf. Layamon, Guy of Warwick. Continual but usually completely unreffed comparisons with IE analogues. Looks more trouble than worth tho’ notes might be useful. 115 sees bee charm as exorcising bees of possessing demons! He's quite into possession, as text searches would show/illuminate. ‘Wið fleogendum attre’ trans’d as ‘for infectious disease’ (197), which connects with that whole dweorh-as-‘fever’ problem: we’ll trans. as ‘dwarf’, but can’t stretch our credulity to ‘flying poison’ without rationalising. NB cites Leonhardi 34, lines 3-5 re [elf]shot and adders—might be good scot ref? 'Whether experience had taught that a soft answer turneth away the wrath even of demons, or whether the belief that a demon might be conciliated by fawning had become deeply rooted, it is certain that the coaxing treatment was applied by sorcerers, and has indeed not been entirely abandoned by professional witches, thaumaturgists, and necromancers, even at the present day' with refs--useful for the idea that image of the A-S healer is anthropologically inspired? Terms like 'necromancer' re Vedic text (116), 'Finnish sorcerers' (117), 'The Anglo-Saxon conjurer', 'exorcist' (117) indicate the frame of reference for A-S medicine here I guess--look around for more clues.

hægtessan as pl in trans pp. 165, 167. ‘The spell is intended to cure a sudden twinge or stitch, possibly rheumatism, supposedly due … to shots sent by witches, elves, and other spirits flying through the air. The charm falls naturally into five divisions: 1 (lines 1-2), A recipie for a magic herbal concoction; 2 (lines 2-5), The epic introduction; 3 (lines 6-17), The attack of the flying demons and the exorcist’s three retaliatory measures, -- flying dart, knife forged by the smith, and spears wrought by six smiths; 4 (lines 18-28) the principle incantation; 5 (line 29) a final direction to the exorcist’ (214). Flying throught the air?! Textual basis? NB smiths seen as providing good guys’ kit. “A similar charm is found among the Finns (see Comparetti [Domenico, ‘Il Kalewala o, La Poesie Traditionale dei Finni’, Nuova Antologia, 147, 1896], 273 ff.), but the epic elements are missing. Spears and arrows have been hurled by a malignant sorcerer, while the healing exorcist threatens to attack the evil one with magic pincers made by the great smith Ilmarinen’ (214). ‘Sæt smið. Wayland possibly. Cf. Ilmarinen, above’ (214). Cf.s 20-22 with Merseberg 6-8. Check (215). Note on folklore analogues to elf-shot, incl. ‘Later superstition spoke of shots sent by the Devil. See spell Contra sagittam diaboli (Grimm, ii, 1032). Cf. further [Ælfric homily and Bwf 1743-47]’ hmm, oh der. Check grimm tho’ (215).

Gretsch, Mechthild, The Intellectual Foundations of the English Benedictine Reform, Cambridge Studies in Anglo-Saxon England, 25 (Cambridge, 1999). 149–54 disusses Cleo gloses re Brussels ones—for her mainly as ev. that Brussels has trad going back at least to earlier C10. Ha! Specifically re rel. between them 151–54. ‘In sum, even from a sample collation such as the foregoing, it can be established beyond reasonable doubt that Cleo III and the interlinear glosses in Brussels 1650 are intimately related: more than half of the glosses in Cleo III are identical with, or at least similar to, glosses in Brussels 1650’ (153). Relevant re Nbing that 1650 lacks the castalidas nymphas glosses etc. Re loss of musas from trad. NB that it was probably better-known than nympha, which makes loss rather than innovation more likely. Reckons hroþgirela and wuldorbeag both coined as glosses (98–101). ‘Of special interest are gimrodor and cynecwiððe. Cynewiððe (compounded of cyne- ‘royal’ and wiððe ‘headband’) is an extremely old interpretamentum for Latin lemmata denoting a precious head-band (redimiculum and murenula). Its earliest occurrence is in an epitomeof Isidore’s Etymologiae. This epitome was excerpted from a manuscript (now lost) of the Etymologiae which must have been provided with a certain amount of interlinear or marginal glosses and some of these glosses were copied into the epitome together with their Latin lemmata (in our case murenulae). As Michael Lapidge has shown, the Old English glosses copied from the lost manuscript of the Etymologiae can be dated to c. 700 for various reasons, notably on philological grounds and because the compiler of the Épinal-Erfurt glossary also drew occasionally on this same lost manuscript of the Etymologiae. (The earlier of the two surviving manuscripts of the Épinal-Erfurt glossary, now Épinal, Bibliothèque Municipale, 72, was written in England c. 700.)’ (156). Citing Lapidge 1992, 173–74; 1988–89, 188–93.

Nasty re anonymous ‘philological commentary’ on Aldhelm, NM 95 (1994), 267–71. Check. Cite her re Isidorian infl. on Brussels glosses.

‘All this gives us reason to believe that burhspræc furnishes valuable evidence that some notion of what is called “register” by modern linguists must have existed by the mid-tenth century with regard to the English language. A notion of stylistic register must have been well-established in Anglo-Saxon England as can clearly be seen from the diction of Old English verse, so utterly distinct from that of prose. But there must have been an awareness of social register as well. An Old English compound burhspræc makes sense only if the glossators could rely on a fairly widespread understanding among educated speakers of English that there is a noticeable difference between the speech of (educated) inhabitants ofa burh and (say) the utterances of the peasant population or the discourse of members of clerical and monastic communities’ (164). ‘Furthermore, aside from the language of poetry, we know regrettably little about registers in Old English’ (187).

‘Nevertheless, even our handful of examples will have enabled us to form some impression of [183] the men who provided Aldhelm’s most influential work with a massive corpus of Latin and Old English glosses. They were not beginners in Latin but first-rate scholars who had thoroughly studied and understood the difficulttext they were explaining. In their attempt to clarify and interpret this text, they frequently had repair to scholarly handbooks (such as Isidore’s Etymologiae or glossaries) and they were able to draw consistently on their own ample resources of Latin synonyms and their creative versatility in their their native language’ (182–83).

186–87 lists the problems re working on OE lexicon. ‘Apart from the problems inherent specifically in a lexical comparison of our three texts, we have to face the difficulties encountered by anyone [187] setting about to work on the Old English lexicon. Such difficulties are primarily attributable to our deplorably fragmentary knowledge of the Old English vocabulary, which in turn results from the very limited range of texts which have survived from the more than six hundred years during which this variety of the English language was spoken’ (186–87)—but really also the problem is what texts were written. She notes problem of spotting real hapax legomena and common words rarely-attested; problem of not knowing re register; dialect vocabulary and dearth of nWS; lack of dating.

241–51 re textual history of Regula Benedicti in ASE, earliest app. c. 700.s

Gretsch, Mechthild, ‘The Junius Psalter Gloss: Its Historical and Cultural Context’, Anglo-Saxon England, 29 (2000), 85–121.

Grienberger, Theodor von, ‘Der Münchener Nachtsegen’, Zeitschrift für Deutsches Altertum und Deutsche Litteratur, 41 (1897), 335–63.

*Grierson, Philip, ‘Commerce in the Dark Ages: A Critique of the Evidence’, Transactions of the Royal Historical Society, 5th series, 9 (1959), 129 for the ‘if the spade can’t lie “it owes this merit in part to the fact that it cannot speak”.’

Griffith, Mark (ed.), Judith (Exeter, 1997). n. to 14, p. 110: ‘ælfscinu: etymologically, ‘elf-bright’, ‘beautiful as a nymph’. The Vulgate adds to the detailed description of Judith decking herself, the remark that, because of the virtue of her purpose, her beauty was miraculously increased (10.4), and, consequently, everyone marvelled at her beauty (10.7, 14, 18). Perhaps, then, the cpd. means “wonderfully beautiful”…’ (110).

Griffiths, Bill, Aspects of Anglo-Saxon Magic (Thetford Forest Park, 1996). 50-3 re ælf. Indeed, 50-7 a limited but not unuseful survey of OE supernatural creature words. Quotes streale bit of prose Glc. asnd says ‘Thus illness becomes associated with temptation and moral health’ (51). Dubious, unfortunately, but it works for Glc. B.  ‘Is it possible that the aggressive, human-harming aspect of elves, as disease-causers or (to give them their formal title) ‘projectile-discharging supernatural beings,’ [Thun 1969, 386] comes from fusion of elf and demon, in a Christian context, and relates to a [52] strict dichotomy of good and evil typical of Christianity? If so, Thun’s reasonable assertion, “An important aspect of the Anglo-Saxon conception of elves is that they were thought of as bringing disease,” would both be confirmed and need qualifying to refer only to “the Christian Anglo-Saxon conception of elves” ’ (51-2).

‘The dweorg or dwarf implies small size, and in Old English it glosses Latin words like nanus, pygmaeus, pumilio. In recipies, it may be mentioned not so much as an agent of disease, as an equivalent for disease, dweorg being used in the sense of a convulsive fit or fever, but without the role of dwarf as such in causing the attack being clearly explained. Cameron favours a shift in meaning from “dwarf” to “fever”, and de Vriend notes the quote: “hwile he riþaþ swylce he on dweorg sy,” … which lends some support to this. The Old English charm ‘Wið Dweorh’ … may also be connected with fever. Another occurrence in the Old English herbal [p. 266] … is not any more revealing, for here dweorg represents the Latin verrucas (warts)’ (54).

Re Peterbro’ Chron 1125, ‘the image of the hunt may be no more, in this context, than a blatant satire on the Normans and their habits’ (56) (no 2ndry ref—his own idea? useful one). ‘For the Water-Elf Disease’ (193) in his ed. and trans. of Royal D.xvii

Grimm, Jacob, Teutonic Mythology, trans. by James Steven Stallybrass, 4 vols (London: Bell, 1882–88); originally published as XXXX. Vol. 1 25 notes use of ás etc. in personal names but not the cool ælf names bit. Mentions esa gescot, ylfa gescot (25).

i 404 seems not to read haljarunnae or whatever in Jordanes. Seems quite happy with ali.

pp. 374ff. re Earendil. ‘We have still remaining a somewhat rude poem, certainly founded on very ancient epic material, about a king Orendel or Erentel, whom the appendix to the Heldenbuch pronounces the first of all heroes that were ever born. He suffers shipwreck on a voyage, takes shelter with a master fisherman Eisen, [n.: Who is also apparently found in a version of the Lay of king Oswald] earns the seamless coat of his master, and afterwards wins frau Breide, the fairest of women: king Eigel of Trier was his father’s name’ (1:374). Historically attested name too in OHG (374). 375 refers to story in SnE 110-1. ‘Grôa, the growing, the grass-green, is equivalent to Breide, i.e. Berhta (p. 272) the bright, it is only another part of the history that is related here: Örvandill must have set out on his travels again, and on this second adventure forfeited the toe which Thôrr set in the sky, though what he had to do with the god we are not clearly told’ (375). ‘I am only in doubt as to the right spelling and interpretation of the word; and OHG. ôrentil implis AS. ea’rendel, and the two would demand ON. aurvendill, eyrvendill; but if we start with ON. örvendill, then AS. earendel, OHG. erentil would seem preferable. The latter part of the compound certainly contains entil=wentil. [n.: Whence did Mattesius (in Frisch 2, 439a) get his “Pan is the heathens’ Wendel and head bagpiper”? can the word refer to the metamorphoses of the flute-playing demigod? In trials of witches, Wendel is a name for the devil, Mones anz. 8, 124.] The first part should [376] be either ôra, ea’re (auris), or else ON. o:r, gen. o:rvar (sagitta). Now, as there occurs in a tale in Saxo Gram., p. 48, a Horvendilus filius Gervendili, and in OHG. a name Kêrwentil (Schm. 2, 334) and Gêrentil (Trad. fuld. 2, 106), and as geir (hasta) agrees better with o:r than with eyra (auris), the second interpretation may command our assent; [n.: And so Uhland (On Thor, p. 47 seq.) expounds it: in Grôa he sees the growth of the crop, in Örvandill the sprouting of the blade. Even the tale in Saxo he brings in.] a sight of the complete legnd would explain the reason of the name’ (376).

‘Far-fames heroes were Wieland and Wittich, whose rich legend is second to none in age or celebrity. Vidigoia (vidugáuja) of whom the Goths already sang, OHG. Witugouwo as well as witicho, MHG. witegouwe and Witege, AS. Wudga, in either form silvicola, from the Goth. vidus, OHG. witu, AS. wudu (lignum, silva), leads us to suppose a being passing the bounds of human nature, a forest-god’ (376). Watlingestrete in Chaucer and Douglas as Milky Way, G cfs also Ermingestrete cf. Irmin and prec. pages (356-7); re Wade ‘Watlingestrêt could only be brought into connexion with him, if such a spelling as Wædling could be made good’ (377). Well, I guess this is in the background to the Eärendil story in JRRT anyway! Notes German Wielant-place names, plant-names (Dan. Velandsurt is valerian); also smiths’ workshops ‘were styled Wieland’s houses’ Hmm, maybe, check note… (‘I also find Witigo faber, MN. 7, 122’ 377 n. 1) ooh, check up re La3amon (or is this La3amon?); ‘the ON “Völundar hûs” translates the Latin labyrinth’ (377). 378 wondering re etymology, OE wëlan to make; vala, hmm…

‘Tacitus informs us, that a famous battle-field on the Weser was called by the Cheruscans Idisiaviso (so I emend Idistaviso), i.e. nympharum pratum, women’s meadow; it matters not whether the spot bore that name before the fight with the Romans, or only acquired it afterwards … There at one time or another a victory was won under the lead of these exalted dames’ (401). Hmm, can’t find this in Rives. Personal names in Itis- (401). 1st suggests dís, ides connection 11, 97, 402. For loss of 1st syll. in dís cf.s Rígr for Iring, Sangrim for Isangrim; dís Skjöldunga, ides Scyldinga (402). 95 impressive list of classical germanic prohetesses. Tac Germ 8; Hist. 4: 61, 65; 5:22, 25. Re Aurinia ‘hardly a translation of any Teutonic name, such as the ON. Gullveig, gold-cup; some have guessed Aliruna, Ölrûn, Albruna’ (95). Dio Cassius 67, 5; ‘and in the year 577 Gunthcramnus consulted a woman “habentem spiritum phitonis, ut ei quae erant eventura narraret,” Greg. Tur. 5, 14 (in Aimoin 3, 22 she is mulier phytonissa…)’ (96).

Re Aurinia, ‘But anyhow we cannot fail to recognise the agreement (which many have noted) with Jordanes cap. 24, who, in accounting for the origin of the Huns, relates of the Gothic king Filimer: ‘Repperit in populo suo quasdam magas mulieres, quas patrio sermone aliorumnas (al. alyrumnas, aliorunas, aliuruncas) is ipse cognominat, easque habens suspectas de medio sui proturbat, longeque ab exercitu suo fugatas in solitudine coegit errare. Quas silvestris homines, quos faunos ficarios vocant, per eremum vagantes dum vidissent, et earum se complexibus in coitu miscuissent, genus hoc ferocissimum edidere’ .’ (i 404).

i 418 ‘I am quite safe in assuming an OHG. walachuriâ (walachurrâ); valakusjô would be the Gothic form. At the end of the Langobardian genealogy we find a man’s name Walcuasus’ (418). OHG form real?

ii, pp. 439-517 (chapter 17, ‘Wights and elves’); for supplement, iv, pp. 1407-36. ‘On the nature of Elves I resort to the ON authorities before all others. It has been remarked already (p. 25), that the Elder Edda several times couples æsir and âlfar together, as though they were a compendium of all higher beings, and that the AS. ês and ylfe stand together in exactly the same way’ (443). Assocs pixy with ban-sidhe 1409. Argues for 3 orders of elves (corresp. to Snorri’s ljós-, döck- and svart-) 445-7, 1409-10. Kormaks saga elf-offerings on hillside; ‘With this I connect the superstitious custom of cooking food for angels, and setting it for them (Superst. no. 896)’ (448; cf. 1411-12). ‘The OFr. fable of Huon of Bordeaux knows of a roi Oberon, i.e. Auberoun for Alberon, an alb by his very name: the kingdom of the fays (royaume de la féerie) is his’ (453). Ref to Ivalda as father of elves and dwarfs in diff sources (454). ‘Of the dwellings of light elves in heaven the folk-tales have no longer anything to tell; the more frequently do they describe those of dwarfs in the rifts and caves of the mountains. Hence the AS. names bergælfen, dunælfen, muntælfen. 187 some connection betwween elves and thunder-god, cf. 460.

‘It was a very old belief, that dangerous arrows were shot down from the air by elves; this evidently means light elves, it is never mentioned in stories of dwarfs, and the A.S. formula couples together ‘êsagescot and ylfagescot,’ these elves being apparently armed with weapons like those of the gods themselves [cf. p. 436 vol 1]; the divine thunderbot [sic] is even called an albschoss (pp. 179, 187), and in Scotland the elf-arrow, elf-flint, elf-bolt is a hard pointed wedge believed to have been discharged by spirits; the turf cut out of the ground by lightning is supposed to be thrown up by them [ref ‘Irish elf-stories’]. On p. 187 I have already inferred, that there must have been some closer connexion, now lost to us, between elves and the Thundergod: if it be that his bolts were forged for him by elves, that points rather to the black elves’ (460). 179: ‘So the, as the god who lightens has red hair ascribed to him, and he who thunders a waggon, he who smites has some weapon that he shoots. But here I judge that the notion of arrows being shot (wilder pfîl der ûz dem donre snallet, Troj. 7673. doners pfîle, Turnei von Nantheiz 35. 150) was merely imitated from the XXXXgk, tela Jovis; the true Teurtonic Donar throws wedge-shaped stones from the sky…’ (179). ‘The coupling of Alp (elf) with Donar in Albthonar and Thôrâlfr is worthy of notice, for alpgeschoss (elf-shot) is a synonym for the thunderbolt, and Alpruthe (elf-rod) for the donnerkraut [donnerbesen? see p. 183]. An intimate relation must subsist between the gods and the elves (p. 180), though on the part of the latter a subordinate one (see Suppl.)’ (187). ‘Among herbs and plants, the following are to be specially noted: … the donnerbesen (-besom), a shaggy tangled nest-like growth on boughs, of which supertition ascribes the generation to lightning; otherwise called alpruthe’ (183).

ii ‘The âlfar are a people, as the Edda expressly says (Sn. 21), and [451] as the Alvîsmâl impies by putting âlfar, dvergar, and helbûar (if I may use the word), by the side of men, giants, gods âses and vanir, each as a separate class of beings, with a language of its own. … Whether we are to understand by this a historical realm situate in a particular region, I leave undecided here’ (452). ‘…and English tradition tells of an elf-queen … I suppose, because Galic tradition likewise made female fairies (fées) the more prominent’ (453).

*Grim, Jacob, ‘Über die Elfen’, Kleinere Schriften, ed. by Hinrichs (XXXX), i 405ff.

Grimm, Jacob and Wilhelm Grimm, Deutsches Wörterbuch (Leipzig: Hirzel, 1854–1954)

Grimm, Jacob and Wilhelm Grimm, Deutsches Wörterbuch, new ed. (Leipzig: Hirzel, 1965–)

Grimstad, Kaaren, ‘The Revenge of Vọlundr’, in Edda: A Collocation of Essays, ed. by Robert J. Glendinning and Haraldur Bessason (Manitoba, 1983), pp. 187–209. ‘According to scholarly consensus, V²lundarkviða is one of the oldest poems in the collection’ [of codex regius] (187). Deor ‘presumably from the eighth century’ (187). Hmm. N. 2 p. 205 has bit list of refs, many c. 1900. Very good on refs, indeed. Photocopy this article. n. 19 re theory that it’s Böðvildr’s ring that enables Völundr to fly (also 191). ‘If V²lundr is human, then we have the only instance of a flying hero in the heroic material of the Edda or elsewhere’ (192). Völundr’s revenge and escape as a very unheroic policy 192-3. ‘To regard Völundr as a human hero and Vkv as one of the heroic poems demands that either one somehow justify this curious unheroic behaviour or simply dismiss it as an aberration. If, on the other hand, we proceed on the assumption that V²lundr is actually an elf, then our frame of reference changes, for we are no longer dealing with a heroic peom’ (193). Fair enough. ‘As in Grímnismál, we have a situation in which the supernatural being triumphs over his human opponent and then vanishes. Together with Alvíssmál, Vkv forms a duet of poems in the codex dealing with elves and dwarfs, creature who, with the gods and giants, were certainly part of the ancient Scandinavian folk belief’ (193). ‘ It may be important in understanding the ambiguity to consider the role of V²lundr’s son Viðga, who, although never mentioned directly in the poem, had an eminent position among the outstanding heroes of Germanic tradition. Thus, within the broader sphere of the heroic poem cycle, Vkv would function as a tale about Viðga’s father’ (199). As in Þiðreks saga (199; cf. 199-200). ‘From the point of view of the elf the resolution of the poem is entirely satisfactory; Níðuðr is the villain and deserves his punishment, and the audience can hardly fail to comprehend the tale’s broader message: let sleeping elves lie’ (201)—her main point, and a good one. Has idea that Vkv might represent an initiation rite, with the god moving onto a higher plane 201-4. Don’t think so… But some interesting refs. ‘By viewing Vkv in the light of this ritual interpretation, it becomes possible to understand V²lundr’s humiliation and torture as essential components in his initiation ordeal, analogous to Óðinn’s experience in Hávamál and Grímnismál, through which he ascends to a higher position as priest and dispenser of cultic knowledge, and the association of the verb kunna with the smith takes on symbolic importance’ (203).

Grinda, Klaus, ‘The Myth of Circe in King Alfred’s Boethius’, in Old English Prose: Basic Readings, ed. by Paul E. Sxarmach, Basic Readings in Anglo-Saxon England, 7/Garland Reference Library of the Humanities, 1447 (New York: Garland, 2000), pp. 237–65. Trans from Klaus R. Grinda, ‘Zu Tradition und Gestaltung des Kirke-Mythos in König Alfreds Boethius’, in Motive und Themen in Englisch-sprachiger Literatur als Indikatoren Literaturgeschichtlicher Prozesse: Festschrift zum 65. Geburtsdag von Theodor Wolpers, ed. by Heinz-Joachim Müllenbrock and Alfons Klein (Tübingen: XXXX, 1990), pp. 1–22. Goes for variety of sources, Alfred not totally hapless, emphasis on ungemetic love but not as far as Irvine so just cf. (esp. 247-51)

*Grocock, C., ‘Bede and the Golden Age of Latin Prose in Northumbria’, in Northumbria’s Golden Age, ed. by J. Hawkes and S. Mills (Stroud: Sutton, 1999), pp. 371–82. Apparently includes idea that Bede designs his prose to be heard.

Grön, F., Altnordische Heilkunde (Harlem: Bohn, 1908). Seems still to be the standard work! (According to the short bibl to the scanty entry in Medieval Scandinavia: An Encyclopedia).

***Gruber, Essays on Old, Middle, Modern English and Old Icelandic lots of cool stuff.

Grund, Peter, ‘Albertus Magnus and the Queen of the Elves: A 15th-Century English Verse Dialogue on Alchemy’, Anglia, 122 (2004), 640–62. C15. Edn pp. 657–58. ll. 9ff:

In þe cyte of Damaske was Albert dwellyng

And as he wente be weldernesse in a somerys morwenyng

There he mette wyth Elchyúel fayre & fre

þe queen of elphys lond vndyr an ev tre

Albertus knew here ful wel I wene

for oftyn beforn he had here sene

And quan he saw þat lady bryúte

he heylyd here be name as sche hyúte

Tho þat lady vp gan ryse

and spak to hym on þis wyse

I am kome sche seyde in þis norwenyng

to helpe þe in þin stodying

Of a trewe lixer I can telle þe

...

NB sche lines 19, 56 shows that elphys must be pl. noun not elvish; could check further in LALME for Trinity College, Cambridge, MS R. 14. 44 (Part IV) (poem is ff. 15v–17r). 669, Norfolk.

Re how to make mercury and sulphur (or whatever is understood by them in ME: ‘In this context, mercury and sulfur should not be understood as the substances known as mercury and sulfur today; rather, they should be regarded as the two primary constituents or elements of all metals and of the elixir’ since all metals contained these two things, but in different proportions, 644) into silver. ‘Casting the Queen of the Elves as Albertus’s instructor in the poem does not necessarily detract from the poem’s claim of authority. In fact, it may have been part of a conscious strategy, taking advantage of Albertus’s reputation as a man possessing [648] superhuman powers. Numerous stories of Albertus performing magical feats and supernatural acts were circulating in the 14th and 15th centuries; several of these stories involve Albertus conversing with spirits or demons. It is quite possible that Albertus’s dialogue with the Queen of the Elves would have been understood and interpreted as yet another example of his connection with the supernatural, this adding to Albertus’s already mythical status’ (647–48). Connections of Damascus with alchemy in medieval lore 648–59.

Gruntvig, Svend and Jón Sigurðsson (eds), Íslenzk fornkvæði, Nordiske Oldskrifter, 19, 2 vols (Copenhagen: Det Nordiske Literatur-Samfund, 1854-58). I, 1-11 for Ólafur liljurós.

Grundtvig, Svend, et al. (eds), Danmarks gamle folkeviser, 12 vols in 13 (Copenhagen: Samfundet til den danske literaturs fremme [vols 6-12 issued by Universitetsjubilæets danske Samfund], 1853-1976).

Grundy, G. B., ‘The Saxon Land Charters of Hampshire with Notes on Place and Field Names, 4th Series’, Archaeological Journal, 84 (2nd series, 34) (1927), 160–340. 177–79 re First Polhampton Charter (S 465), 180-83 re S 970 (contra electronic sawyer which dates this article to 1929). He just goes for ‘Fecc’s Wood’ 178, 181. Grundy P468.c.46 NF2.

Grundy, Stephan, ‘Freyja and Frigg’, in The Concept of the Goddess, ed. by Sandra Billington and Miranda Green (London, 1996), pp. 56–67. Frigg and Freyja have much in common. Óðr looks 2B older form of adjectival Óðinn (cf. Wod in wild hunt stuff, 59), both have falcon cloaks, lend to Loki in time of need, have jewelery obtained by unchastity (56). Frigga has sex for gold off Ó’s statue in Saxo ch 25. Brísingamen story well attested in Skaldic verse for Freyja (57). But doesn’t buy Saxo as very authentic and notes that he seems not to know Freyja (57-8). Has a concept of authentic norse mythology lurking around. Hmm. Argues a distinction between ‘wife of Óðr’ and ‘wife of Óðinn’ at least back to Völuspá (58). Óðr never appears as by-name for Óðinn (58). But diff genealogies for frigg and freyja and Freyja clearly a Vanir not ás (59). ‘However, the dentification of Frigg’s father Fjörgynn when a feminine Fjörgyn, who seems to be the personified earth, also exists, raises some suspicion when Freyja’s parents are considered’ (59)—argues the Njörðr/Nerthus thing could represent a pair of gods like Freyja/Freyr, with Tac’s mother earth identification bringing Frigg’s parentage to look a lot like Freyja’s (59).

Frigg and Freyja very different roles in ‘the Norse myths’ (59). Saxo surely has not clue of Freyja since he’s want to moralise about her if he did (58). But Lokasenna has Frigg ‘ever greedy for men’ and sleeping with Óðinn’s brothers; Saxo has her shared by them when Óðinn goes away, ch. 3. (59). ‘In this case the possession of Frigg seems to be part and parcel of the possession of the realm; therefore she [60] can hardly be blamed for unchastity’ (59-60). Frigg as basically maternal goddess 56, 60. And I guess the fact that Loki accuses both of unchastity is hardly significant since he accuses everyone thus. Oddrúnargrátr has freyja and Frigg called on childbirth, tho its considered a young poem, only such ref for Freyja (60). Re Freyja in Hyndluljóð: ‘Her patronage is also apprently, like Óðinn’s, as dangerous as it is protective: Hyndla accuses her of riding Óttarr (whom she transformed into a boar) on his valsinni, a journey to be slain’ (60). Connections with medical-demonic elf trad? Freyja well into seiðr, frigg has no more than prophetic abilities unused, in Lokasenna (60-1). Freyja assoc with treasure as Frigg is not (61). Freyja as female counterpart to Óðinn—gold, magic, sex; battle/death—refs herefore for Freyja (61), Frigg lacks these entirely. ‘The fact that freyja and Óðinn share a function as apparent equals lends some plausibility to the theory that Freyja might originally have been seen as the wife of Óðinn’; however, other eg.s of vanir/Æsir duplication (61). Freyja and Frigg only explicitly both together in Oddrúnargrátr and Lokasenna, but other ev for them being together at same time (62). gullveig and Heiðr as by-names for Freyja. Etymologies hereof? < hador, gold-?

Frigg and Freyja as not overlapping in kennings except where all female deities can be used, and tending to be assoc with quite diff things (62). ‘Therefore as far as the survivng Old Norse literary materials are concerned, it seems quite clear that Freyja and Frigg were firmly differentiated in antiquarians’ accounts and probably also in the Viking Age (63). However, possibility still open that they’re same in origin, divergence poss due to exigencies of narrative and proper characters in mythology, contrasting with actual normal belief etc (63). Plenty of pns for Freyja (tho’ hard to tell from Freyr), few for Frigg. Adam of Bremen has 3 statues in Uppsala—Þórr, Wotan and Fricco, latter assoc with peace, pleasure, marriages (63). ‘However, it is impossible to derive the name Fricco from Freyr, for, as Paul Bibire has pointed out to me, Fricco is a regular Latin derivation of what would have been the weak masculine form of Frigg. This raises the possibility that Adam of Bremen, or one of his informants, knew of an Old Norse god called *Friggi’ (63). So Freyr~Frigg thing going down. ‘As the root word had already ceased to be productive, it is impossible that *Friggi could be a title: it must have been either a personal name, preserved for some centuries, or a secondary [64] formation from the name Frigg’ (64). But the Fricco form could be an OHGisation of Freyr form, esp. if Adam’s mixing things up (64). ‘One of the chief arguments in favour of the theory that the name Freyja was a later development of Frigg is the fact that Freyja’s name is not attested anywhere outside Scandinavia, whereas Frigg’s appears in the Origio gentis Langobardorum, in the Old High German Zweite Merseburger Zauberspruch and in the Old English Frig-dæg (Friday)’ also possibly OE place names (64); ‘The spread certainly implies that a common Germanic goddess *Frijjo was known. Although it is always dangerous to argue from silence, we can say that there is no evidence for a common Germanic goddess *Fraujon … since the name is a distinct title, the Lady, it is possible that, originally, Freyja had another personal name. From the evidence of the names it is entirely plausible that Óðinn’s wife could have been given the title (and possibly taboo-name) Freyja in Scandinavia. The survival of the feminine form of Freyja as the ordinary title frau until the modern period suggests that the process in Scandinavia did not happen on the continent, and also that an independent goddess Freyja was not known there … In Scandinavia, of course, the title Freyr and Freyja must have dropped from ordinary use at quite an early date, as they do not appear in a human context (with the sole exception of the half-kenning title húsfreyja, for housewife)’ (64).

All tricky re Freyja ‘cos no ev for vanir either (64-5). No ev for Freyr outside Scand, unless ‘he is the same god was Ing or *Ingwaz (for which there is a reasonable, though disputed, amount of evidence)’ in which case ‘he was then known to the Goths—a runic name Enguz appears in the Salzburg-Wiener MS’, etc. (65). NB no cognates of Vanr outside NGerm, tho’ forms <*Ansuz (ie. Æsir) in all Germ langs (ooh, what’s the Gothic form?) (65). Accepts Vanir as old, whether as pre-IE or IE fertility gods (65), but says ‘If the Vanir were known only to the Scandinavians and North Sea Germns (and perhaps to the Goths) it becomes much less likely that the common Germanic *Frijjo was originall one of their number’ Fair enough I guess. (65). Freyja and Freyr look very similar (65). ‘Freyja is defined by her association with the Vanir, whereas the primary importance of Frigg seems to be through her association with Wodan. This is so in Old Norse and on the continent, where Frija never appears independently of her husband, and it is a reasonable guess that the cult of Frigg spread with that of Wodan. It is not impossible that the wife of *Wodhanaz had originally been one of the Vanir, and, if so, the process of migration could have separated her from her kin in the beliefs of those tribes which wandered, while leaving the relationship intact in Scandinavia … Alternatively, if theories that the cult of Wodan sprang up first in the south and later came [66] to Scandinavia were correct, there would be a strong argument for completely different origins for Frigg and Freyja’ (65-6). NBs that where we have continental ev re Frigg/Freyja, Frigg does well: Origio gentis Langobardorum has Frea trick ‘Godan into betraying his favourites to grant victory to hers’ like Frigg tricking Óðinn into killing foster-son in Grímnismál. Merseburg has sister of Frija, Volla = Fulla, Frigg’s handmaid according to Snorri. (66).

Believes himself in diff origins. Shared partnership with Óðinn as due to polygamy, which causes trouble as Norse folks abandon polygamy promoting invention of Óðr/Óðinn thing (66).

Tricky, this problem with not having vanir (what would North do about that…?) outside NorthGer. Can this be worked into argument for vanir=elves? Find lots of vanir citations and check out.

***Grunewald, Eckhard, ‘ “Der túfel in der helle ist úwer schlaf geselle”: Heidnischer Elbenglaube und christliches Weltverständnis im Ritter von Staufenberg’, in Volksreligion im hohen und späten Mittelalter, ed. by Peter Dinzelbacher and Dieter R. Bauer, Quellen und Forschungen aus dem Gebiet der Geschichte, Neue Folge, 13 (Paderborn: Schöningh, 1990), pp. 129–43.

Guðbjörg Hildur Kolbeins, `...svo sem vér og fyrirgefum... Fyrirgefningin og hrunið', Rannsóknir í félagsvindum: Viðskiptafræðideild, 12 (2011), 45--53.

Guðbjört Guðjónsdóttir and Júlíana Magnúsdóttir, `Ingólfur Arnarson, Björgólfur Thor og Ólafur bóndi á Þorvaldseyri: Karlmennska, kynjakerfi og þjóðernissjálfsmynd eftir efnahagshrun', Rannsóknir í félagsvindum: Stjórnmálafræðideild, 12 (2011), 45--53. accessed from here 21st March 2012. [The discussion on masculinity, patriarchy, and national identity after the economic collapse, using Ingólfur Arnarson (officially Iceland ́s first settler), Björgólfur Thor (an international Icelandic business man), and Ólafur (enterpreneurial farmer in South Iceland)]. International phenomenon of business masculinity on which útrásarvíking image builds: 'Bent hefur verið á að sú alþjóðlega viðskiptakarlmennska, sem íslenski útrásarvíkingurinn byggði á, hafi á árunum fyrir efnahagshrunið orðið að ráðandi karlmennskuviðmiði í vestrænum samfélögum (Connell og Wood, 2005; Þorgerður Einarsdóttir og Gyða Margrét Pétursdóttir, 2010)' (45). pp. 47-48 endurskoðun víkingsins--revisionist views of útrásarvíkingur. 'Við íslenska efnahagshrunið haustið 2008 féllu samtímis í valinn þær tvær karlmennskuhugmyndir sem einna mest völd hafa haft í íslensku samfélagi á lýðveldistímanum. Hér var um að ræða víkingakarlmennskuna sem á 20. öld var notuð til að festa í sessi völd karlmanna borgarastéttarinnar yfir öðrum þjóðfélagshópum, og yngri viðskiptakarlmennska sem festi í sessi völd viðskiptamanna í íslensku samfélagi 21. aldar' (51). Handy evidence that the farmer provides a post-Crisis touchstone of true masculinity--very consistent with the novels.

Guðbjört Guðjónsdóttir, ` “We Blend in with the Crowd but They Don't”: (In)visibility and Icelandic Migrants in Norway', Nordic Journal of Migration Research, 4 (2014), 176–183. DOI: 10.2478/njmr-2014-0026.

Guðmundur Böðvarsson, Landsvísur: Ljóð (Reykjavík: Bókaútgáfa Menningarsjóðs, 1963).

*Guðmundur Hálfdanarson, 'Thingvellir: An Icelandic "Lieu de Mémoire"', History and Memory, 21 (2000), 4--29.

Guðmundur Hálfdanarson, 'Severing the Ties: Iceland's Journey from a Union with Denmark to a Nation-State', Scandinavian Journal of History, 31 (2006), 237--54. DOI:10.1080/03468750600930878

Guðmundur Hálfdanarson, Historical Dictionary of Iceland, 2nd edn, Historical Dictionaries of Europe, 66 (Lanham, Maryland: The Scarecrow Press, 2008). p. 21: 'BJÖRGÓLFSSON, BJÖGÓLFUR THOR (1967-- ). The most successful businessman in Iceland's history was born on 19 March 1967 in Reykjavík. After graduating from Commercial College in Reykjavík in 1987, he studied marketing at New York University, completing a B.S. in 1991. He entered the investment arena through acquiring a Russian brewery with his father, which they sold later with good profit to the Dutch giant Heineken. Björgólfsson invested his profits both in Iceland and Eastern Europe and then primarily in telecommunications and drug companies. Björgólfsson is now based in Great Britain, and according to Forbes Magazine, in 2007, he was the 249th richest man in the world, with a net worth of US$3.5 billion.'

Guðmundur Magnússon, Thorsararnir: auður – völd – örlög (Reykjavík: Almenna bókafélagið, 2005). 'Thor hafði árið 1914 keypt sögufræga landnámsjörð á Snæfellsnesi, Bjarnarhöfn. Henni fylgdu ýmis húsalaus eyðikot og eyjar, Guðnýjarstaðir, Efrakot, Neðrakot, Hrútey og Hafnareyjar, og einnig Ármýrar með húsum. Kaupverðið var átján þúsund krónur. Leigði hann jörðina í fjögur ár en þá hóf hann þar umfangsmikinn sauðfjárbúskap á eigin vegum. Hafði hann bústjóra á staðnum en kom þangað reglulega til dvalar og ráðagerða. Hann var hrifinn af dölunum fyrir ofan Berserkjahraun í nágrenni Bjarnarhafnar og keyptu á nástu árum hverja jörðina á fætur annarri. Fjarðarhorn, Árnabotn, Hraunsfjörð, Selvelli, Seljahraun og Kothraun. Hann segir í endurminningum sínum að hann hafi aðeins vantað tvær jarðir til að eignast allt hið forna landa Bjarnar austræna. Sem fyrr voru fornsögurnar honum ofarlega í huga og hann virðist á vissan hátt hafa skynjað sig í fótsporum landnámsmannanna. // Í Bjarnarhófn lét Thor resia stór og rúmgóð fjárhús fyrir um 600 fjár. ...[147]... Jörðina seldi hann árið 1929. // Á Borgarnesárunum byrjaði Thor að stunda laxveiðar á flugu, lengst af í félagi við vin sinn, séra Einar Friðgeirsson á Borg. Veiddu þeir einkum í Langá og Haffjarðará. Einar átti ásamt Þórði Guðmundssyni kaupmanni í versluninni Glasgow í Reykjavík nokkrar jarðir í Hnappadalssýslu, svokallaða Kolbeinsstaðatorfu, og tilheyrði þeim talsverður hluti af veiðirétti í Haffjarðará. Árið 1909 keypti Thor Kolbeinsstaðatorfuna í því augnamiði að eignast smám saman allan veiðirétt í Haffjarðará. Um var að ræða jarðirnar Heggstaði, Kaldárbakka, Kolbeinsstaði, Hallkelsstaðahlíð, Hraunholt, Hafursstaði, Tröð, Mýrdal, Landbrot og Skjálg. Áin var þá eins og flestar íslenskar lexveiðiár illa farin af ofveiði, enda veiddu bændur á þessum tíma laxinn ótæpilega í net sér og sínum til matar. Næstu árin keypti Thor fleiri jarðir á nágrenninu og eignaðist að lokum einn allan veiðirétt í Haffjarðará. Hann hafði ekki hug á að stunda búskap á þessum slóðum og leigði því sumar jarðirnar og seldi aðrar en undanskildi veiðiréttinn í ánni og Oddastaðavatni, þar sem áin á upptök sín. Kolbeinsstaðatorfuna, að undanskildum jörðunum Landbroti og Skjálgi, seldi hann fyrir tæpar fimmtán þúsund krónur árið 1915.

Guðmundur Magnússon, Íslensku Ættarveldin: Frá Oddaverjum til Engeyinga (Reykjavík: Veröld, 2012), 231--83. 'Fjölskyldurnar fjörtán'. Pressunnar article in May 1991 'Eru "fjölskyldurnar fjórtán" til?' (235, 237), in the context of elections. 'Mðal annars hafði einn af frambjóðendum Alþýðuflokksins, Össur Skarphéðinsson, varað kjósendur við Sjálfstæðisflokknum með þeim orðum að "handlangarar fjölskyldnanna fjórtán, kolkrabbans í íslensku efnahagslífi" hefðu brotist til valda í flokknum og hann væri orðinn fulltrúi einokunar og miðstýringar' (235). Ch gives 5 family trees, so I think he sees 5 or 6 families as being key here, much as in online news reporting. Alas, no real discussion of the origins of the term.

Guðmundur Óskarsson, Bankster: Skáldsaga (Reykjavík: Ormstunga, 2009). Diary is initiated by Vésteinn, apparently wanting to get his unemployed friend to do something useful recording the kreppa. 'Fyrr um kvöldið hlustaði ég á Vésteinn tala um doktorsverkefnið sitt--eitthvað í sambandi við pólitísk átök á Sturlungaöld, mjög áhugavert þt ég muni ekki vel eftir því efnislega--og mig grunar að sagnfræðingurinn í honum eigi hugmyndina að dagbókinni með formálanum, hann, vill kannski að ég semji eitthvað sem síðar mætti kalla frumheimild um sögulegt tímabil.' (3). Protests first mentioned 24. Ég skoðaði fólkið og okkur Hörpu á myndunum eins og maður skoðar múmíurnar á British Museum, fikraði mig undir fótleggi Hörpu, hallaði mér og rýndi í smáatriðin' (32). '16.12. -- þriðjudagur Ég togast viljalaus eftir götunum. Enn of aftur fór ég niður eftir og rétt nǽði að beygja áður en ég kom að bankanum, fór Pósthússtræti og þvert yfir Austurvöll, undir og framhjá ljósskreyttum trjám, og eftir Kirkjustræti. Ég hægði á mér meðfram rammgerðu girðingunni utan um fornleifauppgröftinn. Innan hennar er síðasta partítjald Íslands varðveitt, hvítt og ílangt og hefur örugglega einhvern tímann skýlt öðru en snyrtilegum moldargryfum. Skilaboð til áhorfenda höfðu verið fest á girðingarteinana, svartur olíutússpenni á nakið A4-blað: Do not feed the archaeologists. / Gefið ekki fornleifafræðingunum. Nokkrir þeirra stóðu í kofadyrum innan vinnusvæðisins og reyktu, allir í drullugum hlífargöllum og öllum kalt. Ætli það heiti ekki "að norpa", það sem þau voru að gera, "norpa reykjandi" kannski, eða "reykja norpandi". Allavega--ein af þeim var fíngerð stelpa sem reykti krumpaða, handvafna sígarettu undir alltof stórri, grófprjónaðri ullarhúfu. Hvorkt sígarettan né húfan passaði við andlítið sem hélt mér kyrrum við ósveigjanlega girðinguna. // Ég hélt áfram og settist inn á hótelkaffihúsið sem ég kom á um daginn, að morgni 8. desember nákvæmlega. Áður en ég gekk hingað inn sá ég auglýsingarnar fyrir utan, um sýninguna í kjallaranum, Reykjavík 871 +/- 2. Nú sit ég beint fyrir ofan þar [65] aður var skáli landnámsmanns. Fólk bjó hérna, horfði héðan á heiminn, bara ekki núna heldur á öðrum tíma--fyrir skömmu, jarðfræðlega séð, fjallahringurinn er nákvæmlega eins. // Það eru töluvert fleiri hérna en síðast, ekki bara sú sem afgreiddi mig þá heldur líka setið við nokkur borð. Þetta eru allt ferðamenn sýnist mér. Kaupsýslufólki hefur örugglega fækkað mikið. Kannski að stöku fulltrúi erlendra lánardrottna snæði hérna síðbúinn kvöldverð áður en hann fer upp á herbergi, flakkar á milli sjónvarpsstöðva, fróar sér á meðan hann klæmist við makann í síma, ræsir vekjarann og sofnar með herkjum. // En ég kemst ekki yfir þessa einkennilegu tilfinningu, að sitja og drekka bjór í loftrýminu sem landnámsmaður horfði í gegnum þegar hann leit beint upp af hlaði sínu, kannski nýbúinn að blóta Þór eða Frey og skýjaður desemberhiminn yfir honum eins of núna, nákvæmlega eins himinn og núna--himinninn er alltaf eins, í vissum skilningi, og Hallgerður var víst alltaf lesbía.' (64-65). Finds himself at statue of Leifur heppni--nothing very striking as far as I can see but might be worth checking (81). 83ff. Laxness stuff. 86 Gaza stuff; 108 turning pages of old newspaper like the pages of an 'ómetanlegt skinnhandrit'.

Guðni Elísson, 'Vogun vinnur... hvar liggja rætur íslenska fjármálahrunsins?', Saga, 47.2 (2009), 117--46.

Guðni Elísson and Jón Ólafsson, 'Háskólinn á tímum kreppu', Ritið: Tímart Hugvísindastofnunar Háskóla Íslands, 11.1 (2011), 3-9

Guðni Jónsson (ed.), Grettis saga Ásmundarsonar; Bandamanna saga, Íslenzk fornrit, 7 (Reykjavík: Hið Íslenzka Fornritfélag, 1936)

Guðni Jónsson and Bjarni Vilhjálmsson (eds), Fornaldarsögur norðurlanda, 3 vols (Reyjkjavík: Bókaútgáfan Forni, 1943–44)

Guðni Jónsson (ed.), Eddukvæði (Sæmundar-Edda), 2 vols (Reykjavík: Íslendingasagnaútgáfan, 1949).

Guðni Jónsson, Þiðreks saga af Bern, 2 vols (Reykjavík, 1951).

Guðni Thorlaicus Jóhannesson, The History of Iceland (Santa Barbara: Greenwood, 2013). http://books.google.co.in/books?id=Elh1oH6ESSIC& 'The impact of foreign-born persons in Iceland on the actual running of society was minimal. Two Icelanders with that background briefly sat in the Althing (permanent MPs can be substituted temporarily), one of them U.S.-born and the other a Palestinian who came to Iceland in 1995 as a stateless person' (p. 138)--maybe a clue to Jamil Ásmundur? Sees Sept 11th as an extra (if minor) reason for US pulling out of Keflavík, despite Icelandic support for invasion of Iraq (139).

Guðni Th. Jóhannesson, `Exploiting Icelandic History 2000–2008', in Gambling Debt: Iceland’s Rise and Fall in the Global Economy, ed. by E. Paul Durrenberger and Gisli Palsson (Boulder: University Press of Colorado, 2015), pp. 15--22. DOI: 10.5876/9781607323358.c002.

Guðrún Ása Grímsdóttir (ed.), Biskupa sögur III: Árna saga biskups, Lárentius saga biskups, Söguþáttr Jóns Halldórssonar biskups, Biskupa ættir, Íslenzk fornrit, 17 (Reykjavík: Hið Íslenzka fornritfélag, 1998)

Guðrún Baldvinsdóttir, '„Hver á sér fegra föðurland?“ Þjóðarsjálfsmynd í íslenskum hrunbókmenntum', unpublished BA thesis, University of Iceland, 2014; http://hdl.handle.net/1946/17953. 'Hinn útópíski endir bókarinnar er ósennilegur og verður írónískur þegar litið er til hliðstæðunnar, íslensks samfélags í raunveruleikanum. Hin dæmigerða tvíhyggja, hið góða og hið illa, konur og karlar, ríkidæmi og fátækt, við og hinir, getur bjargað útópískum heimi en ólíklegt að hún geri það í raun og veru. Málin eru flóknari en svo og höfundur bókarinnar bendir á þá firringu sem býr í hugsunarhætti okkar. Einnig er gert grín að hugsunarhætti sem oft má finna í orðræðu íslensks samfélags, að Ísland skipti á einhvern hátt máli fyrir alþjóðasamfélagið. Þó að þjóðerniskenndin hrynji þá er hún byggð upp aftur á þeirri blekkingu að við endalokin verði það við sem munum bjarga heiminum.' (21).

Guðrún Bjartmarsdóttir, ‘Vättetro i isländska huldrefolksägner’, in Nordisk hedendom: et symposium ed. by Gro Steinsland, Ulf Drobin, Juha Pentikäinen and Preben Meulengracht Sørensen (Odense, 1991), pp. 41–46 [NF2 463:1.c.95.118]. \pretty pants, Jón Hnefill Aðalsteinsson-style. Don’t think it’s worth reading properly. But seems to think there’s relevant material in Landnámabók re Björn Molda-Gnúpsson, in Kristni saga re Koðrán and in Þorvalds þáttr víðfōrla re same dude (41–42).

Guðrún Helgadóttir, `Nation in a Sheep’s Coat: The Icelandic Sweater', FORMakademisk, 4.2 (2011), 59--68. http://dx.doi.org/10.7577/formakademisk.201

Guðrún Kvaran and Sigurður Jónsson frá Arnarvatni, Nöfn Íslendinga (Reykjavik, 1991).

Guerreau-Jalabert, Anita, Index des Motifs Narratifs dans les Romans Arthuriens Français en Vers (XIIe-XIIIe Siècles)/Motif-Index of French Arthurian Verse Romances (XIIth-XIIIth Cent.), Publications Romanes et Françaises, 202 (Geneva: Droz, 1992). Concordance, p. 476 sv. Smith: ‘D853 Magic object forged by smith (to order). F 343.3 Fairy Smith gives knight a magic sword. F 663 Skilful smith. M 301.19 Smith as prophet. N 855 Helpful Smith. P. 447 Smith’. sv. Smiths ‘F 271.3 Fairies Skilful as smiths’. Cool! F301 fairy lover, gives only Merv. Rigomer 7991–8436 [Les Mervelles de Rigomer von Jehan: Altfränzösischer Artusroman des XIII. Jahrhunderts; t. I. ed. by Wendelin Foerster and Hermann Breuer (Dresden, 1908–15)]; Tydorel 5–110, 331–488; Yonec 51–124. (65), but many more for fairy mistress. My impression from list of motifs in Rigomer is that princess gets snatched by fairies into a mountain and has to be rescued—but I might be wrong!

Guidot, Bernard, ‘Pouvoirs et séductions, pouvoir de séduction dans les Lais de Marie de France’, Romanische Forschungen, 102 (1990), 425-33. Rather than a criticism or an act of subversion, Bernard Guidot sees in the Lais a successful reconciliation of the world of feudal masculine power and the imaginative, physically seductive feminine world of imagination and the marvellous, of "aspirations irraisonnées à un Au-delà rédempteur" (Guidot 433). This idea of a reconciliation of the two worlds seems more likely than the notion that Marie was actively criticizing the very bases of the society in which she lived. There does seem to be some gentle criticism, however, in the depiction of an alternative which is to be preferred and yet which cannot be found in this world. Can I cope with this sort of twaddle. Not in French.

*Gunkel, Hermann. The Folktale in the Old Testament. Trans. M. D. Rutter. Shef® eld: Shef® eld. Looks like a handy way of finding all the weird monster, witchy stuff in OT without reading it. Yay!

Gunnar Gunnarsson, 'Feðgarnir', Eimreiðin, 20 (1914), 7-15, http://timarit.is/view_page_init.jsp?pubId=229&lang=is (also available as Gunnar Gunnarsson, 'Feðgarnir', Voröld (12 November 1918), 2, http://timarit.is/view_page_init.jsp?pageId=2314212&lang=da).

Gunnar J. Gunnarsson, Gunnar E. Finnbogason, Hanna Ragnarsdóttir and Halla Jónsdóttir, `Friendship, Diversity and Fear: Young People’s Life Views and Life Values in a Multicultural Society', Nordidactica: Journal of Humanities and Social Science Education (2015, part 2), 94--113.

Gunnar Sigurðsson (dir.), Maybe I Should Have (XXXXX 2010). Richard Wade 'south-east asia' 9:41--10:03: 'In Iceland we're not like the people in Asia. We have our young Vikings; they are very clever businesspeople; they know what they're doing; they know that they're doing; they are very sophisticated at managing risk; and so there's really nothing to worry about'. 11.41--54 Frederick Mishkin 'In that report they talked about Iceland being like an emerging market economy and being vulnerable in the same way that those economies are vulnerable, and that's what we -- when you look deeper at the analysis -- that view I think does just not hold up.'

Gunnell, Terry, ‘How Elvish were the Álfar?’, in Constructing Nations, Reconstructing Myth: Essays in Honour of T. A. Shippey, ed. by Andrew Wawn with Graham Johnson and John Walter, Making`the Middle Ages, 9 (Turnhout: Brepols, 2007), pp. 111–30

Gunnell, Terry, `Heima á milli: Þjóðtrú og þjóðsagnir á Íslandi við upphaf 21 aldar' in Rannsóknir í félagsvísindum: Félags og mannvísindadeild: Erindi flutt á ráðstefnu í oktober 2009, ed. by Gunnar Þór Jóhannesson and Helga Björnsdóttir (Reykjavík: Félagsvísindastofnun Háskóla Íslands, 2009), pp. 899--907.

Gunnell, Terry 2010: Sagnagrunnur: A New Database of Icelandic Legends in Print. Folklore: Electronic Journal of Folklore, 45, 151-162: http://www.folklore.ee/folklore/vol45/gunnell.pdf

[Gunnlaugur Þorðarson (ed.)]. 1859. Konráðs saga keisarasonar, er fór til Ormalands. Copenhagen: Páll Sveinsson.

Gupta, Suman, `Philology of the Contemporary World: On Storying the Financial Crisis', Philology: An International Journal on the Evolution of Languages, Cultures and Texts, 2 (2016), 275–96. (p. 286). 'But Capital itself does not at- tempt to story the financial crisis; it is a wide-ranging London story, with the metropolis itself as a protagonist of sorts alongside sundry characters. It seems that the promise of storying the financial crisis in Whoops! was meant to cover that which couldn’t fit into the story of the novel Capital – had to be taken aside and attempted separately. And possibly Lanchester felt that Whoops! didn’t quite story the financial-crisis either; ultimately, understanding the financial crisis is less a matter of storying and more a matter of translating a technical-sounding language, a jargon of financial circles, to which his next book How to Speak Money (2014) was devoted.' (286)

Gupta, Suman, Philology and Global English Studies: Retracings (Basingstoke: Palgrave Macmillan, 2015). 'The relationship and balance of linguistics and literary analysis in English Studies is one of the main concerns of this book. Conventionally, in the Anglophone sphere (including colonial contexts) English depart- ments and higher degrees have been primarily devoted to English litera- ture, with English linguistics either a relatively marginalized subsection of the department or a separate discipline with its own department (or space within a Modern Languages department). With global practices of English Studies in view, the situation has become considerably more complex' (2). 'This method calls for the appointment of a retrospective intellectual horizon – a historically resonant concept or project – in relation to which historicist retracings can be undertaken, or with reference to which the gradual emergence of global English Studies can be articu- lated. Philology as a knowledge formation and mode of structuring humanistic scholarship provides such a horizon: that is, in brief, phi- lology as scholarly engagement with texts and languages and cultural formations understood in a joined-up fashion, which was dominant particularly in nineteenth-century institutional settings. Institutional [4] histories of English Studies have repeatedly charted the career of the discipline from a philological horizon.' (4-5).

Gurevich, A. Ya., ‘Time and Space in the Weltmodell of the Old Scandinavian Peoples’, Mediaeval Scandinavia, 2 (1969), 42–53. ‘Dependence of the ancient Scandinavians on nature was so intense that their perception of the wolrd has many features which showed their inability to separate themselves sharply from their environment’ (42), e.g. in analogies between body parts and trees, mountains etc. in poetry. Goes on about this a bit; interesting idea. Re óðal: ‘Such an attitude to the family estate gave it a central place in the old Scandinavian system of cosmic representation. The farmstead was a prototype model of the universe’ (43); miðgarðr and útgarðr paralleled by innangarðs and útangarðs in laws (43). ‘Without a due distance between the human being and the world around, no purely aesthetic attitude to nature could emerge. Man, being an integral, organic part of the cosmos and subject to the rhythm of nature, was not capable of taking a detached view of it. Therefore natural phenomena are [44] active forces in Old Scandinavian poetry. Sea, rocks, fishes, beasts, birds are full and equal participants in the world’s drama together with fantastic creatures, gods, valkyries and others, along with man who is also fully involved in the action’ (43). ‘The Old Scandinavian cosmos is imbued with mythological concepts. On the whole it is amorphous and it is only with great difficulty that it can be analyzed in spatial terms. If, nevertheless, one tries to single out its dominating “force lines”, they could be arranged in one horizontal plane rather than vertically, unlike the hierarchical cosmos of mediaeval Christianity. It is true that in the Scandinavian mythology there was the world tree, Yggdasill, and rainbow, Bifröst, which connected earth with heaven, where Valhöll was placed. But there was an idea that Valhöll could be found somewhere in Sweden. As for Yggdrasill, the stress in its description was clearly laid on its roots, under which the earthly world was situated. Miðgarðr and Útgarðr lay side by side or were separated by the sea; Útgarðr surrounded the Middle Yard of humankind’ (44). Cf. pns like Bær or Meðalhús (indeed, Miðgarðr): your place is the middle of the world (44-45). Inconsistency in SnE and Yngl (46). Due to trad/Xian tensions as well as general vagueness (47). 48-9 re öld. ‘The close propinquity of the notions of time and human race in the minds of the ancient Scandinavians is also seen in the etymology of the word veröld … The world is “the age of humankind”. The concepts of time and life have fused together’ (49). Then goes on re time. No refs anywhere really, but I didn’t mind that hen it was about things I already knew!

*Gurevich, Aron, Das Weltbild des mittelalterlichen Menschen, trans. by Gabriella Losack and Hubert Mohr (Munich, 1978)

Gurevich, Aaron, ‘Oral and Written Culture of the Middle Ages: Two “Peasant Visions” of the Late Twelfth to the Early Thirteenth Centuries’, in Historical Anthropology of the Middle Ages, ed. by Jana Howlett (Cambridge: Polity Press, 1992), pp. 50–64; repr. from New Literary History, 16 (1984), 51–66.

*Gurevich, Aaron, Categories of Medieval Culture (London, 1985)

*Gurevich, Aron, Medieval Popular Culture: Problems of Belief and Perception, trans. by János M. Bak and Paul A. Hollingsworth, Cambridge Studies in Oral and Literate Culture, 14 (Cambridge, 1988).

Gurevich, Aaron, Historical Anthropology of the Middle Ages, ed. by Jana Howlett (Cambridge, 1992). Collected essays. 3–20 ‘Historical Anthropology and the Science of History’, programmatic statement of hist. anth. aimed at soviet audience, first pub 1988. ‘One of the main tasks of historical anthropology is to reconstruct images of the world which are representative of different epochs and cultural traditions. This requires the reconstruction of the subjective reality which formed the content of the consciousness of people of a given epoch and culture. The style and content of the latter determined both the nature of the relationship of these peoples to life and their concept of themselves’ (4). 6–9 vs. cultural relativism and pro acceptance of otherness. ‘For an understanding of human behaviour it is essential to know both the external materialprocess. Here it is useful to acknowledge the difference between potential reasons for people’s social behaviour—stimuli from the surrounding world—and actual causes of events—the impulse determining people’s conduct and actions. This is because the stimuli mentioned have become facts in human consciousness, have passed through its filters and through the transforming psychological mechanisms which prompt individuals, groups, the masses, to act precisely as they do. This means that the entire range of human moods, beliefs, convictions, values and moral judgements should form part of the structure of historical explanation. Man is not a cog in the wheel of history but an active participant in the historical process’ (12). Gets into the groove properly 16–20 where it suggests where things are going and should go. ‘The world-view characteristic of a given human society and differentiated according to strata and class is an integral part of the social system. All incentives and stimuli affecting people’s social behaviour, their economic, political, cultural and creative activity, are filtered through human perception, transformed within it and explicitly coloured by it. I would again emphasize that this does not apply only to precise doctrines and theories; beneath this articulated, rational level of consciousness is the unstable magma of emotive associations, of amorphous and unverbalized, but nonetheless (or therefore) supremely tenacious and set habits of thought. Historians have become accustomed to studying the systematic thought of intellectuals, but the mental processes of the broadest strata of the population has remained outside their ken. Today, the social consciousness of the man in the street intrudes forcibly into the historian’s field of vision’ (17). So folks using different texts—the crappy but popular; records of witch trials rather than demonology (17). ‘Changes in methodology are no less important. Historians no longer rely exclusively on the testimony of people from the epoch studied, [18] expressing as it does their subjective and therefore tendentious view. They have turned to circumstantial evidence which can reveal implicit assessments and opinions and ideas inadvertently expressed, i.e. aspects of a world outlook belonging to the realm of content rather than to the realm of expression. The historian of mentalités sets particular store by cases in which the culture studied gives itself away. As Bakhtin said: “When we ask an alien culture the questions it did not ask itself, it responds, revealing new facets and depths of meaning”.’ (17–18).

Gurevič, Elena A., ‘The Formulaic Pair in Eddic Poetry: An Experimental Analysis’, in Structure and Meaning in Old Norse Literature: New Approaches to Textual Analysis and Literary Criticism, ed. by John Lindow, Lars Lönnroth and Gerd Wolfgang Weber, The Viking Collection: Studies in Northern Civilisation, 3 (Odense: Odense University Press, 1986), pp. 32–55 [first published as E. A. Gurevič, ‘Parnaja formula v eddičeskoi poezii (Opyt analizsa)’, in Chudožestvennyj jazyk srednevekov’ja (Moscow: XXXX, 1982), pp. 61–82.

Gwara, Scott (ed.), Latin Colloquies from Pre-Conquest Britain: Edited from Oxford, St John’s College, MS. 154 and from Oxford, Bodleian Library, MS.Bodley 865, Toronto Medieval Latin Texts, 22 (Toronto: Pontifical Institute of Mediaeval Studies, 1996). Seems largely to be superceded by Gwara-Porter, but not in all respects: edits interlinear and marginal glosses pp. 115–24. Including ‘eliborum: tunsing (tunsingwyrt)’ (117), expansion following Napier.

Gwara, Scott (ed.) and David W. Porter (trans.), Anglo-Saxon Conversations: The Colloquies of Ælfric Bata (Woodbridge: Boydell, 1997). 60–64 (cf. 66–67): Both Ælfric Bata and the Antwerp-London class glossary build on Ælfric’s class glossary; both add various entries to Ælfric’s class glossary which they share; among the added words is helleborus (in Stevenson’s edn of Ælfric Bata 58:34, in Kindschi’s edn of the glosses 112.13; in the presnt edn of Bata p. 158; in Gwara 1996 edn of Bata, p. 81) (60). ‘We may add to this evidence by citing othr exotica from the Antwerp/London glossaries that appear in Bata’s writing’ (62), with egs. 62–63; mostly from Isidore (63–64); ‘It is also interesting that two glossary entries give unique, idiosyncratic meanings matching the context of Bata’s Colloquies’ (64). Thus ‘various evidence suggests a connection of the Antwerp/London glossaries to Bata’; ‘The foregoing examples establish sufficient connection to suspect Bata’s articipation in the extensive glossarial activity to which the Antwerp/London manuscript is evidence’ (64). Describes Antwerp/London 64–66. Further ev of connections between the MSS of Antwerp/London and Oxford Bodl. 865 66–67, and some other hints 67–68.

*Gwara, Scott, ‘The Continuance of Aldhelm Studies in Post-Conquest England and Glosses to the Prosa de Virginitate in Hereford, Cath. Lib. MS P.I.17’, Scriptorium, 48 (1994), 18-38

**Gwara, Scott, ‘Canterbury Affiliations of London, British Library MS Royal 7 D.xxiv and Brussels, Bibliothèque Royale MS 1650 (Aldhelm’s Prosa de virginitate)’, Romanobarbarica, 14 (1997), 359-74

*Gwara, Scott, ‘Glosses to Aldhelm’s Prosa de virginitate and Glossaries from the Anglo-Saxon Golden Age, ca. 670–800’, Studi Medievali, 38 (1997), 561-645

Gwara, Scott (ed.), Aldhelmi Malmesbiriensis Prosa de virginitate: cum glosa latina atque anglosaxonica, 2 vols, Corpus Christianorum, Series Latina, 124, 124a (Turnhout: Brepols, 2001). [theol D100 COR2 vol 124(a)]

*Gwara, Scott, ‘The Transmission of the “Digby” Corpus of Bilingual Glosses to Aldhelms Prosa de virginitate’, Anglo-Saxon England, 27 (1998), 139–68

Gwynn, Edward, The Metrical Dindsenchas, Todd Lecture Series, 8–11, 4 vols (Dublin: Hidges, Figgis, & Co., 1903–1924). 4 268–71 re Codal and a story not unlike the wooing in Math.

Gewertz, Deborah, ‘Introduction’, in Myths of Matriarchy Reconsidered, ed. by Deborah Gewertz (Sydney, 1988), pp. vi–xi. [678.01.b.1.27]. ‘Thus, although many of us in this volume think that Bamberger overgeneralized about the nature of gender relationships and that she oversimplified the role of myth in he reproduction of those relationships, we nonetheless differ in important aspects from each other in our own discussions of these topics’ (ix). Several articles seem from her summary to propose societies in which gender is not a charged issue. Would be worth looking at other articles if I were a goodle, but they’re all about farna places.

Gyða Margrét Pétursdóttir, `Sköpun alþjóðlegrar viðskiptakarlmennsku: Íslenskt tilvik', Rannsóknir í félagsvindum: Stjórnmálafræðideild, 12 (2011), 62--68. accessed from http://skemman.is/en/stream/get/1946/10251/25562/3/Rannsoknir_%C3%AD_felagsvisindum_XII_Stjornmalafr%C3%A6dideild.pdf.

H

Haavio, Martti, Suomalainen mytologia (Porvoo: WSOY, 1967). 'Vuonna 1917 Kaarle Krohn käsitteli teoksessaan "Suomalaiset syntyloitsut" osaksi samaa aineistoa kuin äsken mainitussa teoksessa. Hän piti edelleen syntyloitsuja kristillislähtöisinä; pakanuudenaikaisilta vaikuttavat piirteet ovat sekundaarisia. Enimmäkseen syntyloitsut ovat läntistä perua, ja vain muutamat palautuvat itäslaavilaisiin aineksiin' (8).

Habermas, Jürgen, ‘The Public Sphere: An Encyclopedia Article’, New German Critique, 74.3 (Autumn 1974), 49–55. =public discourse? (in which case it’s all much easier to understand): ‘By “the public sphere” we mean first of all a realm of our social life in which something approaching public opinion can be formed. Access is guaranteed to all citizens. A portion of the public sphere comes into being in every conversation in which private individuals assemble to form a public body’ (49). ‘It is no concidence that these concepts of a public sphere and public opinion arose for the first time only in their eighteenth century ... It was at that time that the distinction of “opinion” from “opinion publique” and “public opinion” came about. Though mere opinions (cultural assumptions, normative attitudes, collective prejudices and values) seem to persist unchanged in their natural form as a kind of sediment of history, public opionion can by definition only come into existence when a reaoning public is presupposed. Public discussions about the exercise of political power which are both critical in intent and institutionally guaranteed have not always existed...’ (50); last clause may be important for understanding what he means by public sphere. ‘Society, now a private realm occupying a position in opposition to the state, stood on the one hand as if in clear contrast to the state. On the other hand, that society had become a concern of public interest to the degree that the reproduction of life in the wake of of the developing market economy had grown beyond the bounds of private domestic authority. The bourgeoius public sphere could be understood as the sphere of private individuals assembled into a public body, which almost immediately laid claim to the officially regulated “intellectual newspapers” for use against the public authority itself. In those newspapers, and in moralistic and critical journals, they debated that public authority on the general rules of social intercourse in their fundamentally privatized yet publically relevant sphere of labor and commodity exchange. // ... The medium of this debate—public discussion—was unique and without historical precedent’ (52). 53 is all the newspaper stuff.

Habermas, Jürgen, The Theory of Communicative Action, trans. by Thomas McCarthy, 2 vols (London: Heinemann, 1984–XXXXX). McCarthy’s introsays re Lebenswelt ‘he turns to reformulations in which the lifeworld is represented as a “culturally transmitted and linguisticallyorganized stock of interpretative patterns”. In the form of “language” and “culture” this reservoir of implicit knowledge supplies actors with unproblematic background convictions upon which they draw in the negotiation of common definitions of situations. Individuals cannot “step out” of their lifeworlds; nor can they objectify them in a supreme act of reflection. Particular segments of the lifeworld relevant to given action situations can, of course, be problematized; but this always takesplace against an indeterminate and inexhaustible background ofother unquestioned presuppositions, a shared global preunderstanding that is prior to any problems or disagreements’ (xxiv).

‘The deeper one penetrates into the network of a mythical interpretation of the world, the more strongly the totalizing power of the “savage mind” stands out. On the one hand, abundant and precise information about the natural and social environments is processed in myths: that is, geographical, astronomical, and metereological knowledge; knowledge about flora and fauna; about economic and technical matters; about complex kinship relations; about rites, healing practices, waging war, and so on’ (45). Only a few of these would be true of Old Norse material. I’m sure you could see myths as having some relation to most of these, but hardly detailed and technical knowledge (that you could use to forge a sword, steer a ship, use a medical plant etc.). 9 herbs charm brings myths into healing but doesn’t really encode much technical information compared with the associated prose remedy.

‘On the other hand, this information is organized in such a way [46] that every individual appearance in the world, in its typical apsects, resembles or contrasts with every other appearance ... As Lévi-Strauss has put it, the world of myths is both round and hollow. Analogical thought weaves all appearances into a single network of correspondence, but its interpretations do not penetrate the surface of what can be grasped perceptually’ (45–46). Okay, well metaphor (cf. ‘analogical thought’) is a big thing for us all—modern or not. So what? But what’s all this about not penetrating the surface? Sounds like an artefact of scholars who do not themselves penetrate the surface, but I guess I’d have to go back to Lévi-Strauss and Godelier to see where he’s coming from here. I think the surface thing may be about the idea that people are concretistic, I presume as opposed to abstract in how they think. They use analogies of the concrete to deal with the abstract. Well okay, but how is the rationalised lifeworld different here?

Reading and interpreting pp. 46–47 (including footnote 11), it seems that H. views ‘the [47] experience of being delivered up unprotected to the contingencies of an unmastered environment’ (46–47) as being pretty crucial: magical practices etc.are a response to ‘the need to check the flood of contingencies—if not in fact at least in imagination—that is, to interpret them away’. Well again, either this is true of everyone or patronising rubbish surely? The precise mechanism for this (quoting from Godelier) is by imposing the characteristics of human agents upon natural phenomena. Again, good reasons to think that this relates to instinctive mechanisms. Certainly works for some aspects of illness in early medieval world views, but NB the ‘it may be elves or it may not be’ phenomenon—assuming supernatural agents not inevitable. When does this kick in (is it, as H’s arguments would imply, at the point when you can’t control the illness any more)? Partly when healers need to structure their activities (so it relates to exerting power over life-forms rather than just trying to explain things away). NB today we have a moralising structure which acts to support certain ways of living deemed healthy; failure to stick to it can be identified as immoral (e.g. eating too much). But I guess we don’t see illness as an active agent really. Is that inherent in modernity and our rationalised lifeworld? No: it’s not that Anglo-Saxons can’t separate different kinds of thought. Er, at least I think not: at this point I need to understand what H means by objectivating, moral-practical etc.

Mentions ‘the familiar magical-animistic characteristics of mythical worldviews’ so seems to take that as a paradigmatic feature. ‘What we find most astonishing is the peculiar leveling of the different domains of reality: nature and culture are projected onto the same plane. From this reciprocal assimilation of nature to culture and conversely culture to nature, there results, on the one hand, a nature that is outfitted with anthropomorphic features, drawn into the communicative network of social subjects, and in this sense humanized, and on the other hand, a culture that is to certain extent naturalized and reified and absorbed into the objective nexus of operations of anonymous powers’ (47). The natural/culutre blurring seems to be central to H’s understanding: ‘From Durkheim to Strauss, anthropologists have repeatedly pointed out the peculiar confusion between nature and culture’; ‘the demythologization of worldviews ... apparently leads to a basic conceptual differentiation between the object domains of nature and culture’ (48) Well you can see this a bit with trolls being like mountains, or mountains being made out of Ymir maybe. But the imposition of history on the landscape—the relation of landscape to human activity rather than the assimilation of it—surely more prominent? Okay, elves causing disease definitely fits this bill: illness drawn into the communicative network of social subjects in anthropomorphic form etc. But does this actually entail a different structure of rationality?

‘Such an interpretation of the world, in which each appearance is in correspondence with every other appearance through the influence of mythical powers, makes possible not only a theory that explains the world narratively and renders it plausible, but also a practice through which the world can be controlled in an imaginary way. The technique of magically influencing the world is a logical inference from the mythical interrelation of perspectives between man and world, between culture and nature’ (48). I wonder what it means by ‘in an imaginary way’--check German? Because if the world actually CAN be controlled by these means, then it’s not imaginary.

In mythical thinking ‘The ineptitude to which the technical or therapeutic failures of goal-directed action are due falls into the same category as the guilt for moral-normative failings ofinteraction in violation of existing social orders.Moral failure is conceptually interwoven with physical failure, as is evil with the harmful, and good with the healthy and the advantageous’ (48)--and this is different from post-enlightenment medicine how? Lots of illnesses correlate with behaviour which doesn’t fit well with moral norms of society (e.g. homosexual sex and AIDS, obesity and gluttony). And morals arguably have been built up to discourage lifestyles which promote certain illnesses.

‘To be sure, the confusion of nature and culture by no means signifies only a conceptual blending of the objective and social worlds, but also a—by our lights—deficient differentiation between language and world; that is, between speech as the medium of communication and that about which understanding can be reached in linguistic communication. In the totalizing mode of thought of mythical worldviews, it is apparently difficult to draw with sufficient precision the familiar (to us) semiotic distinctions between the sign-substratum of linguistic expression, its semantic content, and the referent to which a speaker can refer with its help. The magical relation between names and designated objects, the concretistic relation between the meaning of expressions and the states-of-affairs represented give evidence of systematic confusion between internal connections of meaning and external connections of objects. Internal relations obtain between symbolic expressions, external relations between entities that appear in the world’ (49). So he seems to think that people think that a word is its meaning, and that it is its referent. Surely I can’t be right—that’d be mad?! Obviously when whatshisface threatens Marjorie with a schott of his hand, she doesn’t go ‘ouch, blimey, you just hit me!’ But I guess you have a kind of discourse in which these categories are blurred, which we might call magic, as in the use of gescot in Wið færstice or of rune-carving in Skírnismál—but people know it’s a special discourse. The blurring is the exception, not the rule. Indeed it is perhaps the exception which proves the rule. This links to the idea that Anglo-Saxons can’t tell the different between natural and supernatural.

To pick up on the last bit of that quotation, ‘The magical relation between names and designated objects, the concretistic relation between the meaning of expressions and the states-of-affairs represented give evidence of systematic confusion between internal connections of meaning and external connections of objects. Internal relations obtain between symbolic expressions, external relations between entities that appear in the world. In this sense the logical relation between ground and consequence is internal, the causal relation between cause and effect is external (symbolic versus physical causation). Mythical interpretation of the world and magical control of the world can intermesh smoothly because internal and external rela[50]tions are still conceptually integrated ... Validity is confounded with empirical efficacy’ (49–50). So is he saying the mythical thinkers can’t tell the difference between logical processes and actual events?

‘... in mythical thought diverse validity claims, such a propositional truth, normative rightness, and expressive sincerity are not yet differentiated’ (50). What interests me here is the not yet—so he has a kind of teleological model in mind here. He goes on ‘But even the diffuse concept ofvalidity in general is still not freed from empirical admixtures. Concepts of validity such as morality and truth are amalgamated with empirical ordering concepts, such as causality and health’ (50)

‘Hitherto we have discussed the “closedness” of mythical worldviews from two points of view: in insufficient differentiation among fundamental attitudes to the objective, social, and subjective worlds; and the lack of reflexivity in worldviews that cannot be identified as worldviews, as cultural traditions. Mythical worldviews are not understood by members as interpretive systems that are attached to cultural traditions, constituted [53] by internal interrelations of meaning, symbolically related to reality, and connected with validity claims—and thus exposed to criticism and open to revision. In this way we can in fact discover through the quite contrasting structures of “the savage mind” important presuppositions of the modern understanding of the world. Of course, this does not yet prove that the supposed rationality expressed in our understanding of the world is more than a reflection of the particular features of a culture stamped by science, that it may rightfully raise a claim to universality’ (52–53). Okay, so hands up who can perceive their own worldview in these terms!! Beyond this, can we show a presence of reflexivity about worldviews in eME? We certainly can re Xianity vs paganism. Also þórr worship vs. Óðinn worship.

‘Horton and Winch base their arguments upon almost the same passages in Evans-Pritchard’s report on the uncritical behaviour of the Azande; but Horton does not attribute this behaviour to a rationality peculiar to the Zande worldview and equally as valid in principle as scientific rationality. Rather, the belief in witches exhibits a structure that binds the Zande consciousness more or less blindly to inherited interpretations and does not permit consciousness of the possibility of alternative interpretations to arise’ (61). NB singular ‘the Zande consciousness’.

‘THis dimension of “closed” versus “open” seems to provide a context-independent standard for the rationality of worldviews. Of course, the point of reference is again modern science, for Horton traces the “sacred”, that is, identity-securing character of closed worldviews, back to an immunization against alternative interpretations; this stands in contrast to the readiness to learn and the openness to criticism that are the outstanding features of the scientific spirit. Horton does not, it is true, simply subject the belief in witches to the demands of protoscience; but he judges its structure only from the standpoint of the incompatability of the mythical-magical world of representation with that reflective basic attitude in the absence of which scientific theories cannot arise’ (62). I think Habermas is citing Horton here with approval...

‘The universalistic position forces one to the assumption that the rationalization of worldviews takes places through [67] learning processes. This by no means implies that the development of worldviews must have taken place in a continuous or linear way, or that it was necessary in the sense of an idealistic causality; questions of the dynamics of development are not prejudged by this assumption. If we are to conceive historical transitions between differently structured systems of interpretation as learning processes, however, we must satisfy the demand for a formal analysis of meaning constellations that makes is [sic] possible to recontruct the empirical succession of worldviews as a series of steps in learning that can be insightfully recapitulated from the perspective of a participant and can be submitted to intersubjective tests’ (66_67). Whatever ‘universalistic position’ is!! And Whatever he means by ‘learning processes’... This bit is probably important if you’re discussing change caused by Xianisation, Reformation, etc., in which case the discussion continues on p. 68. Literacy more important to changes than anything else? A change in technology prompting a change in ways of thinking? What the last sentence means I’m not really sure, but it took me to the end of the para so I thought I’d include it. 67 includes a quotation mentioning questioning of witch-beliefs in C17 Scotland, but unfortunately I don’t understand where it fits into H’s argument. Develops this by paraphrasing with approval from on Piaget. ‘As is well known, Piaget distinguishes among stages of cognitive development that are characterized not in terms of new contents but in terms of structurally described levels of learning ability. It might be a matter of something similar in the case of the emergence of new structures of worldviews. The caesurae between the mythical, religious-metaphysical, and modern modes of thought are characterized by changes in the system of basic concepts. With the transition to a new stage the interpreations of the superseded stage are, no matter what their content, categorially devalued. It is not this or that reason, but the kind of reason, which is no longer convincing. A devaluation of the explanatory and justificatory potentials of entire traditions took place in the great civilizations with the dissolution of mythological-narrative figures of thought, in the modern age with the dissolution of religious, cosmological, and metaphysical figures of thought. These devaluative shifts appear to be connected with socio-evolutionary transitions to new levels of learning, with which the conditions of possible learning processes in the dimensions of objectivating thought, moral-practical insight, and aesthetic-expressive capacity are altered’ (68). My emboldening—rare crystallisation of the stages which H. seems to be envisaging. 70–71 talks about where lifeworld fits into this. ‘Their lifeworld is formed from more orless diffuse, always unproblematic, background convictions’, presupposed by participants in communication. ‘The more the worldview that furnishes the cultural stock of knowledge is decentred, the less the need for understanding is covered in advance by an interpreted lifeworld immune from critique, and the more this need has to be met by the interpretive accomplishments of the participants themselves, that is, by way of risky (because rationally motivated) agreement, the more frequently we can expect rational action orientations. Thus for the time being we can characterize the rationalization of the lifeworld in the dimension “normatively ascribed agreement” versus “communicatively achieved understanding” ’ (70).

‘Thus the decentration of our understanding of the worldproved to be the most important dimension of the development of worldviews’ (75).

Hachmeier, Klaus, 'Bahāʾ al-Dawla', in Encyclopædia of Islam, ed. by Kate Fleet and others, 3rd edn (Leiden: Brill, 2007–),

Häcker, Martina, ‘The Original Length of the Old English Judith: More Doubt(s) on the “Missing Text” ’, Leeds Studies in English, 27 (1996), 1–18. ‘I should like to suggest that the term ælf may have undergone Christian reinterpretation in the tenth century, a development facilitated by features common to the pre-Christian ljósálfar and the Christian angels. The messengers of the Christian God, the king of heaven, are likewise associated with light, as can be seen from the appearance of the angel to the shepherds at the Nativity ...’ [quotes stuff] (9). ‘The hypothesis that ælf may have come to mean angel is supported by a recent study of genealogical and Christian elements in medieval personal names by Michael Mitterauer. He points out that the Anglo-SAxons not only translated Greek Christian names, such as Theodora and Theophilos, which became Godgifu and Godwin, but also reinterpreted pre-Christian religious terms and names. He gives the examples of the elements Ealh and Os, which occur in Alcuin and Osfrith. Mitterauer notes a sudden increase in nams with the first element Ælf in the tenth and eleventh centuries. This coincides with an increase of names containing the element Engel on the continent, an element which is conspicuously absent from the Anglo-Saxon onomastic repertoire. Mitterauer concludes that the combinations with Ælf may have been preferred to those with Engel or Angel to avoid possible ambiguity, as this element could also be interpreted as ethnic (i.e. Anglic) rather than Christian. Ælfscinu may then describe Judith as angelic, i.e. “Beautiful and holy”, rather than “beautiful as an elf”, which would be more consistent with the character assigned to her by the Old English poet’ (9). Hmm, good idea but only if we buy the idea of ælf=engel.

Suggests on verbal patterning basis that we have 98% of the poem, and that the fitt nos derive from a scribe who like us thought it started partway thru.

Hadley, Dawn, ‘Negotiating Gender, Family and Status in Anglo-Saxon Burial Practices, c. 600–950’, Gender in the Early Medieval World: East and West, 300–900, ed. by Leslie Brubaker and Julia M. H. Smith (Cambridge: Cambridge University Press), pp. 301–23. Will argue that ‘gender was both erratically determined and variously expressed in Anglo-Saxon burial display, but was particularly important at times of great social stress’ (301). By C7 grave goods are about status, not gender; ‘it does seem to be true that the sybolic expression of femininity had declined in importance by the seventh century, while sybolic expressions of masculinity and of elite status had become intertwined’ (304). ‘This is not to say, however, that female burials were no longer used to signal issues of contemporary concern’ e.g. cross-shaped pendants primarily in female graves (304). C8–10 there may not be grave goods, but that doesn’t make burial rite egalitarian, contrary to popular belief (305–14); 14–22 looks at high status burial and carving in the North C9–11. Fair enough.

Haefs, Hanswilhelm, Ortsnamen und Ortsgeschichten auf Rügen mitsamt Hiddensee und Mönchgut: Anmerkungen zur Geschichte (Books on Demand, 2003), p. 14: Den Namen der Ranen hat bisher niemand zu deuten gewußt, bis jetzt der bedeutende Münchner Slawist Prof. Dr. Heinrich Kunstmann den Schlüssel entdeckte, indem er die altbekannte Tatsache in Betracht zog, daß die Slawen einer Abneigung gegen Vokale an Wortanfängen haben und diese entweder durch Metathese oder durch Konsonanten-Prothese zu vermeiden trachten. Also konnte er unbedenklich vom protohattischen ar(i)n = Quelle, Brunnen ausgehen, das in ganz Kleinasien ebenso wie in Griechenland zur Bezeichnung von Orten und Siedlungen an Gewässern begraucht wurde: Arnne war der alte Name von Xanthos in Lykien, Arneai der einer kleinen Stadt in Lykien, Arne Ortsnamen in Boiotien und Thessalien, Arnissa bei Dyrrachium und in Makedonien, wohl auch der Arno in Etrurien. // Aus aris wurde durch Metathese Ran-, durch die Prothese -v- der ON Warna in Bulgarien, der FlußN Warnow in Mecklenburg, ebenso wie die ON Warnow. Der Name des von Prokop von Karsareia genannten Kastells zwischen Nikopolis und Odessos (dem vermutlichen Vorgänger von Warna) war Arina: alles ON, die mit "Wasser" zusammenhängen, Wasserworte sind: die Ranen sind also als "Menschen am Wasser" bezeichnet. // Der Chronist Saxo Grammaticus nennt sie auch ad Gudacram amnem, und die Knytlinga Saga Gudaksrá, zwei Namenformen, in denen man Korruptelen von Goderac sieht, dem "obersten Gott der Westslawen", als den Arnold von Lübeck ihn glaubte sehen zu dürfen, als er ihn also Gutdracco volksetymologisierte. // Tatsächlich aber geht Goderac auf das griech. kataraktes = Katarakt, Wasserfall zurück. Als Kataraktes bezeichnet man verschiedene Flüsse in Kleinasien, besonders in Pamphylien und Phrygien. Man nannte aber auch den Marsyas, den phrygischen Flußgott und Quelldämon so, desen Geschichte als erster Herodot niedergeschrieben hat. // Es kan also Goderac tatsächlich der ältere Name der Warnow gewesen sein und auf einem von den Slawen aus Kleinasien mitgebrachten Quellenkult hinweisen (der ursprünglich wohl dem Marsyas geweicht war).

Hafstein, Valdimar Tr. `The Elves' Point of View: Cultural Identity in Contemporary Icelandic Elf-Tradition', Fabula: Zeitschrift für Erzählsforschung/Journal of Folklore Studies/Revue d'Etudes sur le Conte Populaire, 41 (2000), 87--104. https://www.academia.edu/925716/The_Elves_Point_of_View_Cultural_Identity_in_Contemporary_Icelandic_Elf-Tradition. Modern Icelandic elf-stories pretty much all about construction work. 'Now, the interesting thing about this elf turbulence in present-day Iceland is that it is always directed against development--housing development, infrastruc[93]ture, factory construction and other projects contributing to urban expansion. Narratives about the insurrections of elves demonstrate supernatural sanction against development and against urbanization; that is to say, the supernaturals protect and enforce pastoral values and traditional rural culture. The elves fend off, with more or less success, the attacks and advances of modern technology, palpable in the bulldozer. // Furthermore, and despite the anti-modern, anti-technological streak in the tradition, it is interesting to note that the legends are disseminated to a large degree with the aid of such modern technology as radio and television' (92-93). These have an integral role alongside oral stuff in transmitting the stories. 'It should be added that press reports are often mildly tongue-in-cheek. In my view, however, this does not detract from the widespread concern they represent, but does go to show the great ambivalence involved' (93). Sees roads as essential to modernity, which is about communications, and they open up the inside to the outside (94). 'The most salient difference in recent tradition, [sic] is the social or temporal contrast between the state of affairs in the human realm and that of the elves. it is this contrast that most emphatically sets elves in opposition with modern technology. This feature is not present in earlier analogues, including ML 5075 and ML 7060. What it entails, I submit, is that, in contemporary tradition, the elves that so vigilantly defend traditional order, [sic] are semantically inseparable from that order: they are its incarnations' (94). Elves traditionally mirror human life, but 'Elves still have all the material culture of Iceland's pre-industrial peasant society and none of the outward signs of modernization' (94). Elves thus function to mark the difference between present and past (96). 'To my mind, however, that interpretation stops short of bringing out the sum and substance of Icelandic elflore. I propose that the contemporary tradition as a whole may be read as an extended metaphor for social changes. It provides a narrative framework for negotiating their significance, validity, and their import for the cultural system of values and identity' (96). Rates Hastrup 1990, The Island of Anthropology and its emphasis that Icelandic identity is more about farming than fishing: an interesting contrast with foreign reporting on the crisis (98). 'Thus, the elves, as a rural traditional population, are eminently Icelandic. They are, I would argue, a representation of Icelandic cultural identity' (98): interesting. So what has happened to elves as others? Well, modernising Icelanders have themselves become the Other (99-100). And what happens when foreigners appropriate them? Valdimar doesn't cover that, but Sumarlandið does: interesting.

Stefán Jón Hafsteinn, `Rányrkjubú', Tímarit Máls og menningar, 72.3 (September 2011), 6–23. http://tmm.forlagid.is/?p=2451. 'Það eru ekki margir 300 þúsund manna hópar í heiminum sem búa við jafn mikinn auð og Íslendingar.' 'Enn, þremur árum eftir Hrunið, eru íslenskir vinstrimenn í slag við frjálshyggjuna þegar þeir ættu að einbeita sér að spillingunni. Því hún er kjarninn í íslensku leiðinni': interesting. Fighting corruption more important than fighting (neo-)liberalism. I guess this is consistent with the thrust of the negative image of medievalism in some of the novels: these emphasise corruption and patronage over capitalism as the problem per se. 'Í öllum þeim ósköpum sem dundu á kringum Hrunið sat ég suður í Afríku og las sögu nýfrjálsu ríkjanna þar. Þau eru flest örlítið yngri en íslenska lýðveldið, stofnuð í kringum 1960, og af mun meiri vanefnum. Ég hélt lengi vel að Ísland með „sína sterku lýðræðishefð“ og nýfrjálsu ríkin í Afríku og víðar væru ósambærileg. Eftir því sem fleiri steinum var velt í Hruninu, og allt fram á þennan dag, og meira og meira ógeð kemur í ljós, verður manni hugsað til afríska ástandsins': introducing the Africa comparison. Talks about Icelandic 'höfðingjaveldið'. 'Svo kemur hið óumflýjanlega Hrun. Það sem leit í fyrstu út eins og fjármálahrun hefur síðan afhjúpað spillingardýki þar sem ekki stendur steinn yfir steini.24 Sjálfsmynd þjóðarinnar hrynur'--good point well made. §5 a helpful list of good news stories, emphasising the power of grass-roots work to improve society, to whose work government plays catchup. But it includes stuff like the constitutional reform which got shelved.

Hagen, Friedrich Heinrich von der, Gesammtabenteuer: Hundert altdeutsche Erzählungen: Ritter- und Pfaffen-Mären, Stadt- und Dorfgeschichten, Swänke, Wundersagen und Legenden, 3 vols (Stuttgart: Cotta’scherXXXX, 1850)

JAN RAGNAR HAGLAND, Literacy i norsk seinmellomalder. Oslo: Novus, 2005

Jón Árnason (ed.), Íslenzkar þjóðsögur og ævintýri [Icelandic Folktales and Fairy Tales], 2 vols (Leipzig: Hinrichs, 1862--64). https://archive.org/details/slenzkarjsgurog00rngoog.

Hahn, K. A. (ed.), Das alte Passional (Frankfurt A. M.: Broenner, 1945) Late C13. 277, 69 alp; 97, 15 elbisch. Sp. Coll. K. T. 334

Haines, Roy M., ‘ “Our Master Mariner, Our Sovereign Lord”: a Contemporary View of Henry V’, Mediaeval Studies, 38 (1976), 85–96. Bodley MS 649, more fully described in ‘ “Wilde Wittes and Wilfulnes”: John Swetstock’s Attack on those “Poyswunmongeres”, the Lollards’, in Studies in Church History, ed. by G. J. Cumming and D. Baker, 8 (Cambridge, 1971), pp. 143-53. 133 folios of 25 ‘homogeous’ sermons (85). 4 dubplicated in Bodley Laud Misc 706. Much and unsual outspoken comment on Henry V (praise), lollards, etc. (86). Transcribes on sermon 25, ff 128v-133r.

Haki Antonsson, Sally Crumplin and Aidan Conti. "A Norwegian in Durham: An Anatomy of a Miracle in Reginald of Durham’s Libellus de admirandis beati Cuthberti." West Over Sea: Studies in Scandinavian Sea-Borne Expansion and Settlement Before 1300. Edd. Beverley Ballin Smith, Simon Taylor and Gareth Williams. The Northern World 31. Leiden: Brill, 2007. 195-226. (translation of "De clerico quodam Norwagensi", 216-24).

Haki Antonsson, 'Christian Themes', in The Routledge Research Companion to the Medieval Icelandic Sagas, ed. by Ármann Jakobsson and Sverrir Jakobsson (Routledge 2017), pp. X-Y ISBN 9781315613628

Hald, Kristian, Personnavne i Danmark, 2 vols (Copenhagen: Dansk Historisk Fællesforening, 1971–74). 36–52 ‘Sammensætninger med gudebetegnelser og gudenavne’ and 42–52 on especial prominence of Þór- names. Doesn’t include álfr or monsters etc.

Hall, Alaric, ‘Gwŷr y Gogledd? Some Icelandic Analogues to Branwen Ferch Lŷr’, Cambrian Medieval Celtic Studies, 42 (Winter 2001a), 27–50.

Hall, Alaric, ‘Old MacDonald had a Fyrm, eo, eo, y: Two Marginal Developments of <eo> in Old and Middle English’, Quaestio: Selected Proceedings of the Cambridge Colloquium in Anglo-Saxon, Norse and Celtic, 2 (2001b), 60–90. Also available from <http://www.alarichall.org.uk>

Hall, Alaric, ‘The Images and Structure of The Wife’s Lament’, Leeds Studies in English, 33 (2002), 1–29.

Hall, Alaric, 'Changing Style and Changing Meaning: Icelandic Historiography and the Medieval Redactions of Heiðreks saga', Scandinavian Studies, 77 (2005), 1-30. http://eprints.gla.ac.uk/2889/.

Hall, Alaric, ‘Calling the Shots: The Old English Remedy Gif hors ofscoten sie and Anglo-Saxon “Elf-Shot” ’, forthcoming for Neuphilologische Mitteilungen. Forthcoming b

Hall, Alaric, ‘Getting Shot of Elves: Healing, Witchcraft and Fairies in the Scottish Witchcraft Trials’, forthcoming for Folklore. Forthcoming c

Hall, Alaric, Elves in Anglo-Saxon England: Matters of Belief, Health, Gender and Identity, Anglo-Saxon Studies, 8 (Woodbridge: Boydell, 2007; pbk repr. 2009).

Hall, Alaric, ‘The Evidence for maran, the Anglo-Saxon “Nightmares” ’, Neophilologus, 91 (2007), 299–317 (http://dx.doi.org/10.1007/s11061-005-4256-8).

Hall, Alaric, '"Þur sarriþu þursa trutin": Monster-Fighting and Medicine in Early Medieval Scandinavia', Asclepio: revista de historia de la medicina y de la ciencia, 61.1 (2009), 195-218.

Hall, Alaric, 'Interlinguistic Communication in Bede's Historia ecclesiastica gentis Anglorum', in Interfaces between Language and Culture in Medieval England: A Festschrift for Matti Kilpiö, ed. by Alaric Hall, Olga Timofeeva, Ágnes Kiricsi and Bethany Fox, The Northern World, 48 (Leiden: Brill, 2010), pp. 37-80. All up via http://www.alarichall.org.uk/bibliog.php.

Hall, Alaric, Haukur Þorgeirsson, Patrick Beverley, Kirsty Brooks, Ffion Twomlow, David Bishop, Lauren Brogden, Oliver Clarkson, Anna Denholm, Kathryn Denvir, Benjamin Fearn, Laura Friis, Victoria Granata Thorne, Amaris Gutierrez-Ray, Laura Holdsworth, Simon Johnson, Anouska Luboff, Elizabeth Matter, Brianna Metcalf, Louise O’Mahony, David Varley, Harriet Veale, 'Sigurðar saga fóts (The Saga of Sigurðr Foot): A Translation', Mirator, 11 (2010), 56--91.

Hall, Alaric, 'The Contemporary Evidence for Early Medieval Witchcraft-Beliefs', RMN Newsletter, 3 (December 2011), 6-11.

Hall, Alaric. 'A gente Anglorum appellatur: The Evidence of Bede's Historia ecclesiastica gentis Anglorum for the Replacement of Roman Names by English Ones During the Early Anglo-Saxon Period', in Words in Dictionaries and History: Essays in Honour of R. W. McConchie, ed. Olga Timofeeva and Tanja Säily, Terminology and Lexicography Research and Practice, 14 (Amsterdam: Benjamins, 2011), pp. 219-31.

Hall, Alaric, and Katelin Parsons, 'Making Stemmas with Small Samples, and Digital Approaches to Publishing them: Testing the Stemma of Konráðs saga keisarasonar', Digital Medievalist, 9 (2013); https://doi.org/10.16995/dm.51. Working paper at http://www.alarichall.org.uk/working_paper_on_stemmas_from_small_samples

Hall, Alaric, Steven D. P. Richardson, and Haukur Þorgeirsson, `Sigrgarðs saga frækna: A Normalised Text, Translation, and Introduction', Scandinavian-Canadian Studies/Études Scandinaves au Canada, 21 (2013), 80--155. http://scancan.net/article.htm?id=hall_1_21.

Hall, Alaric, and Sheryl McDonald Werronen, 'The stemma of Nikulás saga leikara (the longer recension)', forthcoming. Working paper at: http://www.alarichall.org.uk/nikulas_saga_stemma_article

Hall, Alaric, 'Elves', in The Ashgate Encyclopedia of Literary and Cinematic Monsters, ed. by Jeffrey Andrew Weinstock (Farnham: Ashgate, 2014), http://alarichall.org.uk/ashgate_encyclopedia_elves.pdf.

Hall, Alaric, `Translating the Medieval Icelandic Romance-Sagas', The Retrospective Methods Network Newsletter, 8 (May 2014), 65--67.

Hall, Alaric and Ludger Zeevaert, 'Njáls saga Stemmas, Old and New', in New Studies in the Manuscript Tradition of 'Njáls saga': The 'Historia mutila' of 'Njála', ed. by Emily Lethbridge and Svanhildur Óskarsdóttir (Kalamazoo, MI: Medieval Institute Publications, Western Michigan Universit, 2018), pp. 179-203.

Hall, Matthew, Plants as Persons: A Philosophical Botany (Albany: State University of New York Press, 2011) Freakiness of plants in Aristotle as being about their relentless bgrowth and inability to restrain it 33-34 -- CF women's reproduction. The ease with which riddles can metaphorise human as plant emphasises how they are both forms of life, and that the human/animal distinction do long drawn by theologians and philosophers doesn't hold up. 119 Karen houle quote handy -- plants help to see humans as part of an assemblage. OE riddle studies more excited by things than plants, CF Heidegger on equipment Hall p 63 good quote on limitations of plant metaphorsHall 65 plants as food resources in the Bible -- fits with the focus of our riddles (except perhaps the rose). But are plants merely instrumentalisted in the riddles or do they speak back?111 predation by animist humans on plants  part of engaging with them and recognising their roles in human existence, 112 this leads to seeking permission and offering placation. 122: quotes Grímnismál: From Ymir’s flesh the earth was made and from his sweat or, blood, the sea; Mountains from his bones, trees from his hair, and heaven from his skull. 'As well as Greek, Norse, and Anglo Saxon materials, depictions of plant per- sonhood also occur in the mythologies of Western Finland. Indeed, some of the most complete and interesting European accounts of plant personhood occur in the Finnish epic poem the Kalevala. This is an epic presentation of a collection of traditional oral poetry, which recounts the creation of the remote Finnish province Karelia. One of the most interesting aspects of the Kalevala is that it is based upon traditional poetry collected in the nineteenth century from this remote area of Eastern Finland. Like the Kalevala, the original poems are ani- mistic and mythical in nature.' (129). Handling of the Kalevala ends on 131; all focuses on moments when trees get to talk.

Hall, Matthew, The Imagination of Plants: A Book of Botanical Mythology (Albany, NY: SUNY, 2019). xxii-xxv: anthropocentrism of myth (or at least of how myths tend to be read). 'Redressing this balance is itself a mammoth task. It requires a radical change in the way in which humans understand nature, remaking nature in the "active voice" --- that is, recognizisng and theorizing nature and her species as volitional, purposeful, and mindful. To do so, other natural species need to be the focus of dynamic and heroic stories. As the basis of the natural world, we need plants in particular to step out of the shadows of human instrumentalism. Plants urgently need to become the focus of our modern myths (xxv). xxvi-xxvii opposes tendency to accuse all attempts at empathy with other species of being mere anthropomorphism.

Häll, Mikael, 'Den övernaturliga älskarinnan: Erotiska naturväsen och äktenskapet i 1600-talets Sverige', in Dygder och laster: Förmoderna perspektiv på tillvaron, ed. by Catharina Stenqvist and Marie Lindstedt Cronberg (Lund: Nordic Academic Press, 2010), pp. 135-53, books.google.co.uk/books?hl=en&lr=&id=YPmrQGFvNLUC. 143-44 re ballads.

Hall, R. A. and Mark Whyman, ‘Settlement and Monasticism at Ripon, North Yorkshire, from the 7th to 11th Centuries a.d.’, Medieval Archaeology, 40 (1996), 62–150.

*Hallberg, Peter, Snorri Sturluson och Egils saga Skalla-Grímssonar, Studia Islandica, 20 (XXXX 1962)

Hallberg, Peter, 'A Group of Icelandic "Riddarasögur" from the Middle of the Fourteenth Century', in Les Sagas de Chevaliers (Riddarasögur): Actes de la Ve Conférence Internationale sur les Sagas Présentés par Régis Boyer (Toulon. Juillet 1982), XXXXXno editor given--Boyer?XXXXX, Serie Civilisations, 10 (no place etc. that I can see XXXXX), pp. 7-53. Using lexical evidence to argue that Rémundar saga, Dínus saga and Clárus saga belong in a group. And stuff on authorship of Clárus saga, Jóns þáttr biskups Halldórssonar etc.

Halldor Hermannsson, BIBLIOGRAPHY OF THE MYTHICAL-HEROIC SAGAS, Islandica, 5 (Ithaca, NY: Cornell University Library, 1912). http://www.archive.org/stream/bibliographyofmy05hermuoft/bibliographyofmy05hermuoft_djvu.txt

Halldór Kiljan Laxness, Vefarinn mikli frá Kasmir, 3rd edn (Reykjavík: Helgafell, 1957) [first publ. 1927 XXXXX].

Halldór Kiljan Laxness, Sjálfstætt fólk: Hetjusaga (Reykjavík: Briem, 1934--35) [trans. by J. A. Thompson as Independent People: An Epic (London: Allen & Unwin, 1945)].

Halldór Laxness, The Atom Station, trans. by Magnus Magnusson (London: Vintage, 2004). Atómstöðin. 'My trunk had already been moved in, as well as my harmonium. I had bought the latter that same day with all the money I had ever owned in my life, and it had still not been enough'--so she's got a loan? Or what? (3). Previous life seems like a dim memory 'or a story in an old book'--metatextuality, writing the countryside as the past, etc. (7). 'If there is such a thing as sin, then it is a sin not to be able to play a musical instrument ... If there is any such thing as a crime, then it is a crime to be uneducated' (8). First mention of crime, and it's already being subverted. NB Búi's wife thinks women should look uneducated. 'It is a characteristic of great art that people who know nothing feel they could have done it themselves--if they were stupid enough' (15)--the organist. 'Or if you like I shall beat Benjamin up and take the Cadillac off him. I have just as much right to steal the Cadillac as he does' (18). First mention of theft. Key passage pp. 20-21. 24 Ugla's mother not recognising money. 'Madam awoke for her hot chocolate at 11 a.m. and sat up in the huge big bed, glowing with happiness that there should be no justice in the world, and began to drink that sweet fatty brew and read the Conservative paper; for it was little wonder that the woman should think this a splendid world and want to conserve it.' (24). 'cavaliers' p. 25--check Icelandic. Riddarar? When politicians come over for the first time: 'but far into the night I felt that the house was some sort of clandestine marketplace' (28). 'Those who know Nature hear it rather than see it, feel it rather than [39] hear it; smell it, good heavens, yes--but first and foremost eat it'. 40-46 key passage on how the sons of the rich can get away with theft, the poor get punished for it, and the really important thefts go unnoticed: 'one ought therefore to become a legal thief'--the organist (43). Tristram and Isolde reference--'They died in Buchenwald' (where's that??) p. 66. Holocaust refs p. 92. 'He reached into his breast pocket and brought out a bulging wallet, opened it beside his coffee cup, and pulled out half of its contents, bunches of 100 krónur notes and 500 krónur notes like new packs of playing cards, fresh from a bank: 'The Northern Trading Company', he said. 'Cars, bulldozers, tractors, mixing machines, vacuum cleaners, floor-polishers: everything which whirls, everything which makes a noise; modern times. I'm on my way south from my first trading trip.' I reached out my hand for the notes and said, 'I'll burn them for you, my lad.' [145] He pushed them back into his wallet and returned it to his pocket. 'I'm not above people, as the gods are, much less above gods, as the organist is', he said. 'I am a person, money is the only reality. The reason I show you my wallet is so that you should not think me mad.' 'Anyone who thinks that money is reality is mad', I said. 'That's why the organist burned the money and then borrowed a króna off me for boiled sweets' (145-46). 'I recognised the merchandise quickly enough from my pantry work in the south: Portuguese Sardines imported from America, that fish which the papers said was the only fish which could scale the highest tariff walls in the world and yet be sod when ten years old at a thousand per cent profit in the greatest fish country in the world, where even the dogs walk out and vomit at the mere mention of salmon' (150). Priest gets taken in by the gods here: similar to the finance-as-religion discourse of Bjarni's novel? 'The people are children. They are taught that criminals live in Skólavörðustígur and not Austurvöllur' (167). While the accompaniment was ending he put his hand casually in his pocket and it seemed as if he had been carrying eggs in it and they had broken and his hand had become all covered with muck—was this play-acting? The only certain thing was that he began to pull out of his pockets vast sums of money, bunch after bunch of bank-notes, 10 krónur notes, 50 and 100 krónur notes; and in a sudden fit he began to tear the notes in two, crumpling up the pieces and throwing them on the floor and grinding them down like a man killing an insect. Then he sat down and lit a cigarette. The god Brilliantine continued to play until the postlude was finished. The organist first laughed, rather affectionately, then fetched a dustpan and brush and swept the floor, emptied the dustpan into the fire, thanked them for the song, and ordered more coffee. ‘Yes, well, naturally an intelligent and musical person like him quickly realised that valuables are too well guarded for country people to get at them simply by climbing through a window at night. If someone wants to steal in a thieves’ community, he must steal according to the laws; and he should preferably have taken part in making the laws himself. That is why I have never tired of urging him to get into Parliament, get himself the backing of a millionaire, float a joint-stock company and get himself a new car—simultaneously, if possible. But he was too much of a peasant, and never fully understood me; and that is why it happened as it did ... In other words, he made blunders in all the technical details of his vocation. The obvious outcome is that he, who ought to have started by setting up house at Austurvöllur, is now resident in Skólavörðustígur.’

Halldór Kiljan Laxness, Vefarinn mikli frá Kasmír, 2nd edn (Reykjavík: Helgafell, 1948). Halldór Laxness, The Great Weaver from Kashmir, trans. by Philip Roughton (Brooklyn, NY: Archipelago, 2008). Re the 'yoke of Örnólfur Elliðason': 'There was never any rebuke too strong for him: he was the one whom untold thousands of oppressed cried out most passionately to see dragged down. It was he "who bribed members of Parliament with loans, expensive gifts, and banquets, and dictated terms to the ministers," and, "when voting takes place on important matters in Parliament the same poltergeist can always be found roaming about the antechambers. It it Örnólfur Elliðason, peering in through the doorways, keeping an eye on his subordinates. It is said that they don't betray the conservative flag so easily if they are shown 'the smile'." "At the end of a bad year one can always be certain that an ingratiating lanky fellow with a golden tongue slinks in through the back doors of the banks: this is Örnólfur Elliðason. He makes suggestions, using carefully chosen blandishments, concerning whether it might not be more prudent for the banks to empty their vaults into his company's hands than for the state to go bankrupt. He asks, with deepest respect for the public, whether he might not be allowed to reach into the pocketbook of every man, woman, and [193] child in the country, and filch a third of the value of every króna so that Ylfingur could continue to speculate. Although he is dapper and smiles warmly when he meets with the representatives of the workers concerning wage negotiations, various people know for a fact that he has been seen these days in Parliament, frowning and banging his fist on the tabe." "It is Örnólfur Elliðason who hands out hundreds of thousands in secret to newspaper reporters, to have them publicly propagate shameless political lies, scandalous stories, and insults among all of the honorable people in the country, cleverly fabricated falsehoods about the situation in Soviet Russia, praise for the noble-mindedness of the millionaires in the West, essays and poems by national poets who live by begging from the capitalists and then allow themselves to be used as dupes of advertising in order to panegyrize conservatism," and so on' (192-93). Diljá on Steinn Elliði: 'His views were never anything other than poetic prattle' (202); (202), quotin 'a German proverb' according to Phil's note p. 444 n. 49.

Halldór Lárusson, `A Lesson from Auden: What Can Iceland Learn from the Late English Poet W. H. Auden about the Icelandic Króna?', Icelandic Review/Atlantica, 50.1 (2014), 40--42. 'But remember that in 1981 Iceland changed its currency from króna to "new" króna and knocked two zeroes off---not quite as drastic as the Zimbabwean Centrl Bank's decision to knock 10 zeros off in 2008, but enough to bring the depreciation of the króna against the pound since 1936 to 99.88 per cent' (42) 'The ISK 500 note from 1981, for example, would have to be reprinted as an ISK 20,100 note to have the same purchasing power today as it had when it was launched. nd that was after two zeroes had been knocked off. Not quite Zimbabwe territory, but neither is it something that happens in developed countries' (42).

*Hallencreutz, Carl Fredrik, ‘Adam, Sverige och troskiftet’, in Historien om Hamburgstifte och dess biskopar, trans. by Emanuel Svenberg (Stockholm: Propius, 1984), pp. 355–78

*Hallencreutz, Carl Fredrik, Adam Bremensis and Sueonia, Acta Universitatis Upsaliensis. Skrifter rörande Uppsala universitet. C. Organisation och historia, 47 (Uppsala: XXXXX, 1984)

Hallencreutz, Carl F., ‘Missionsstrategi och religionstolkning: Till frågen om Adam av Bremen och Uppsalatemplet’, in Uppsala och Adam av Bremen, ed. by Anders Hultgärd (Nora: Nya Doxa, 1997), pp. 117–30. ‘Adam’s account of the Uppsala-temple and its cult has to be seen in a wider context, i.e. the central ideas which structure the Gesta, both the first three books, being chronicles, and the fourth book, the ethno-geographical description of Scandinavia. The missionary strategy of Adam and the Hamburg-Bremen diocese is analysed in its different aspects of ecclesiastical law, salvation history, and colonialism. In Adam’s historico-theological dualism the pagan cult at Uppsala constituted the final hindrance opposing the victory of Christianity in Sweden. It is suggested that this view aso explains Adam’s treatment of Swedish ethnogeography’ (abstract, 117).

Hallgrímur Helgason, The Hitman’s Guide to Housecleaning (Las Vegas, NV: AmazonCrossing, 2012).

Halliday, M. A. K., Explorations in the Functions of Language (London: Arnold, 1973).

Halliday, M. A. K. and Christian M. I. M. Matthiessen, Construing Experience Through Meanings: A Language-Based Approach to Cognition (London: Continuum, 1999). ‘Condensed into one short paragraph, our own point of departure is the following. Language evolved, in the human species, in two complementary functions: construing experience, and enacting social processes. In this book we are concerned with the first of these, which we refer to as constructing the “ideation base”; and we stress that the categories and relations of experience are not “given” to us by nature, to be passively reflected in our language, but are actively constructed by language, with the lexicogrammar as the driving force. By virtue of its unique properties as a stratified semiotic system, language is able to transform experience into meaning’ (xi).

Hallur Örn Árnason, ‘Bad Apples’ (2010), http://www.icelandiccinema.com/film/Bad-Apples or https://www.youtube.com/watch?v=_lO0qVxEG30.

Halperin, David M., John J. Winkler and Froma I. Zeitlin, ‘Introduction’, in Before Sexuality: The Construction of Erotic Experience in the Ancient Greek World, ed. by David M. Halperin, John J. Winkler and Froma I. Zeitlin (Princeton: Princeton University Press, 1990), pp. 3–20. ‘To recapture the significances of sex in Greek antiquity, then, we must explore many cultural areas in which sex is not predominantly featured, and we must discern extensions, analogies, and mirrorings of sexual experience that give point to the sexual meanings constituted within these other cultural configurations. Sexuality does not just happen to undergo change; it is an area of discussion in which many different social projects (marriage, luxury, politics, housework, inheritance, to name but a few) are contested. Sexuality, as cultural historians view it, is not so much a subject in and of itself—a unitary category of analysis—as it is one of the languages for defining, describing, interpreting, and (hence) transacting all manner of other business’ (4). 7–19 historiographical survey. Maybe I could construct a point along the lines that while Germanic Phililogy starts pretty muchat the same time as the Greek, the OE data has never force scholars out of their early C19 sexual paradigms.

James W. Halporn, 'The Editing of Patristic Texts: The Case of Cassiodorus', Revue des Études Augustiniennes, 30 (1984), 107--26.

*Halsall, Guy, Humour, History and Politics in Late Antiquity and the Early Middle Ages (2002). useful re Bwf article?

Halsall, Guy, ‘The Sources and their Interpretation’, in The New Cambridge Medieval History: Volume I, c. 500‒c. 700, ed. by Paul Fouracre (Cambridge: Cambridge University Press, 2005), pp. 56‒90. History of C20 history-writing 56‒60 handy stuff on rise of longue durée etc. Rise of interest in practice of politics, institutions as mutable and reflecting their members, power and discourse (58). ‘Further levels of source criticism were thus introduced, in order to examine the ways in which texts functioned as power strategies in their own right’ Cites Pohl 2001 re linguistic turn example/discussion. 78‒81 similar survey of ‘culture history’ as the late C19, early C20 archaeological practice of identifying ‘cultures’ to present.

David G Halsted, 'Accuracy and Quality in Historical Representation: Wikipedia, Textbooks and the Investiture Controversy', Digital Medievalist, 9 (2013), DOI: http://doi.org/10.16995/dm.50.

Hamel, A. G. van, ‘Aspects of Celtic Mythology’, Proceedings of the British Academy, 20 (1934), 207–48. ‘Have we the right to regard the three benevolent Sons of the King of Iruath as gods of the Fiann? The question is not altogether irrelevant seeing the harm often caused by the lack of a well-defined terminology in mythological matters. If a distinction is made between gods and divinities, then the Sons of the King of Iruath are on the side of the gods, since there exists a continuous relation between them and their clients. A divinity is a supernatural being, exercising power in a world not identical to ours; it may influence human society, man will occasionally feel and realize its existence, but this contact was never intended by either of the two parties. The god, on the other hand, acts upon human affairs and intervenes whenever it is deemed necessary; man, from his side, seeks to approach him. As we shall see in the course of the present investigation, gods are rare in our sources of Irish paganism, and this must not be imputed to the imperfect state of our authorities, seeing the wealth of light they shed on other sides of early Celtic religion’ (210). But still disses the use of god: not immortal etc., as liable to lead folks astray 210–11. ‘Not only is the nature of the Irish divine magicians, at least in some respects, in straight opposition to that of gods, but the attitude of their human dependants is also of a very unusual character. They just have to let them alone. A nearer approach, even with perfectly friendly and humble intentions, would prove disastrous. Strange though this relation of man with the higher powers may appear, the reason is obvious as soon as it is realized that these powers can only communicate with us by means of magic. From this the early Irish outlook derives its essence, which makes it so much a puzzle for those conversant with the conceptions of, say, the Greeks or the Scandinavians’ (213). Not at all! But I take Mackey’s point about wobbliness of magic here. ‘The better one becomes acquainted with Celtic pagan thinking, the more does one realize that there is always a religious undercurrent, which, through many branches, tends towards the central notion of the preservation and protection of the land, both from inside and outside. In Ireland the official historians created a system, according to which the successive groups of colonists wring the island from their predecessors and from the Fomore, the demons of the surrounding sea. These unfriendly beings appear as the original owners, they are always on the watch and never loosen their grip completely. No fresh colony ever landed without their resistance. In this system there was no room for Fenian tradition, probably because official Milesian history was not interested in it. Still, Finn also has his fights with transmarine monsters and, as a matter of fact, all his activities are at bottom intended for the protection of the land’ (222). Wow, I really like the latitude he allows here for different trafitions, but still getting a conherent sort of trend. Sets up a chain of divinity from individual gods thru landspritis and heroes to kings (223–226).

Hamel, Mary and Charles Merrill, 'The Analogues of the "Pardoner's Tale" and a New African Version', The Chaucer Review, 26.2 (Fall 1991), 175-83.: https://www.jstor.org/stable/25094193.

Hamerow, H. F., ‘Settlement Mobility and the “Middle Saxon Shift”: Rural Settlements and Settlement Patterns in Anglo-Saxon England’, Anglo-Saxon England, 20 (1991), 1–17. Didn’t read it properly, but seems like a general survey; we don’t know much about early settlement; nucleation very late and presumably comes with major changes in farming to open-field farming; early on things are pretty mobile. Citable for major changes in settlement p atterns during A-S period.

Hamerow, Helena, ‘The Earliest Anglo-Saxon Kingdoms’, in The New Cambridge Medieval History: Volume I, c. 500‒c. 700, ed. by Paul Fouracre (Cambridge: Cambridge University Press, 2005), pp. 263‒88. Emphs that A-S cemeteries and settlements, even when there might be little gap with R-B chronologically, are on de novo sites. E.g. Mucking. ‘A new settlement and a new burial community were thus defined simultaneously’ (264). But emphs Queenform Farm (Oxon)--early C5 A-S stuff in nearby Dorchester-on-Thames, but this cem. keeps going into C6. Wasperton (Warwickshire) an exception—continuity of use but burial rite changes C4-C7 at C6 (265). ‘In the light of this kind of evidence, as well as the impluasibility of the population of late Roman Britain being numerically dominated or displaced by immigrants crossing the North Sea in small boats, the many thousands of cremations and inhumation burials of the fifth and sixth centuries, where the deceased was buried with continental-style grave-goods and costume, are no longer seen as necessarily those of immigrants, or even the direct descendants of immigrants’ (265). The business of how big population displacements you can expect remains pretty central then. It’d be good to have a clearer idea/fuller discussion. ‘the tiny number of British loan-words (only about ten), which survived in English, even in the West of the country’ (266)--reveals wobbly grasp of nature of our OE dialect type evidence? Those WS is pretty Western and well attested I guess. Emphs that A-S settlements are reasonably often near RB ones, but ‘the thorny question of “continuity” of settlement persists’ (267). Maps total invasion-elite-bigish immigration swing (267‒68), cultural unification of ASs as after migration 268‒69. ‘In those areas less directly affected by the collapse of Roman rule and barbarian assaults, for example in the Peak District and the west midlands, very few Anglo-Saxon style burials of the sixth century have been found and local groups presumably maintained their position; in east Yorkshire, Roman-style burial rites survived well into the post-Roman period’ (269) citing Loveluck’s 1994 Durham PhD. C6 region distinctions in material culture (esp. pottery and female dress) peak. ‘It is sobering to realise that, of over 1500 early Anglo-Saxon cemeteries known to date, only fifty or so have been excavated on a scale and to a standard which allow for meaningful statistical analyis (at the time of writing). Only around a dozen have in addition yielded well-preserved skeletal material, essential for the study of age and gender’ (270 n. 29). Late C6 foundation trenches come in, and a few exceptionally large buildings (275). Barrows appear mid- to late-C6, within flat-grave cemeteries; by early C7 there’s a few barrow-only cemeteries; isoltaed barrows C7 too. Shows concentration of wealth and rank, competition for wealth and resources (276‒77). About the same time you go over to Style II, originating in Scand and restricted to prestigious metalwork and MSS, but style II is rare in England; in Scand it’s arguably assoc with establishing a new elite class. Model of many small polities following period of social fluidity and then a shakeout by c. 650 (282‒). Cites Wood in Hines 1997 volume pp. 47‒49 re Salian code thing about escaped slaves suggesting reciprocal legal arrangement with Kent—could be very interesting. Bede HE iv. 16, 19 and 23 has ev. for kings of Elmet and Wihtgara. Re -ingas pns ‘It has been suggested that the basis of these -ingas groups was not concensual and founded on a belief in shared descent, but was instead a “possessive, imposed description” ’ (282 citing Hines in 1995 Ausenda volume, 82‒87)--interesting ev for dynamics of place-nmae formation if so? Emphs underrated ev. for trade 284‒86

Hamerow, Helena, Christopher Fergus and John Naylor, 'The Origins of Wessex Pilot Project', Oxoniensia, 78 (2013), 49-69. 'The fate of the Britons in the fifth century assumes an added dimension in the upper Thames valley, since written sources indicate that it saw significant levels of British survival. Indeed, the names of several of the ‘founding fathers’ of the Gewisse point to British origins, and the conclusion that at least some Britons were incorporated into Anglo-Saxon kinship networks seems inescapable.41 As Barbara Yorke has observed, ‘the claim that the West Saxon royal house was descended from Cerdic (Caradoc) seems to embody a willingness to claim descent from a former British hero and so acknowledge a British contribution to West Saxon identity’.42 A key question to be explored is whether some of the late Romano-British aristocracy survived by reinventing themselves as members of the Gewisse, much as some members of the late Iron- Age elite appear to have survived by ‘becoming Roman’ several centuries earlier, not simply by assimilating, but through interactions between indigenes and immigrants such as marriage and fostering' (59). 'Such gaps in the evidence, though often ignored, raise the possibility that some of these areas represent enclaves where ‘native’ forms of settlement and burial persisted into the post- Roman period. In considering the distributions of different kinds of dress items and buildings, it is necessary to recall that ‘early Anglo-Saxon’ material culture stands for a whole social and political system; its absence therefore is unlikely to indicate an empty landscape, but rather to communities with different ways of doing things' (61). 'The project’s second chronological focus concerns the period from c.570 to 650. This period saw socio-political structures change decisively across much of England, with the emergence of leading families able to mobilize resources in new ways, who lived and buried their dead in a manner that marked them out as distinctive. The narrative accounts we have indicate the formation in the late sixth century of a more stable polity in the upper Thames valley, ostensibly under Ceawlin and his successors' (62, citing Yorke, Kings and Kingdoms of Early Anglo-Saxon England; Blair, Anglo-Saxon Oxfordshire).

Hamp, Eric P., ‘Mabinogi and Archaism’, Celtica (1999), 96–110. Basically tidies up some loose ends in philological arguments for dating 4 branches, such that there are none; emphasises that many characters look divine in origin (and with my new perspective on how gods mingle with men, I’m not too troubled by this); and points out that if mabinogi contains mab it should show i-mutation—argues it’s actually *mapon-āk-ijī ‘ ‘the collective material pertaining to those of Maponos’, perhaps ‘the material pertaining to the family of Maponos’ ’ (quoting 108).

**[RQD]Hankins, Freda Richards, ‘Balds’s Leechbook reconsidered’ (Diss. U of North Carolina, Chapel Hill, 1993).

Hanna Ragnarsdóttir, Collisions and Continuities: Ten Immigrant Families and Their Children in Icelandic Society and Schools (Saarbrücken: VDM Verlag Dr. Müller, 2008).

Hanna Ragnarsdóttir, `Competences for Active Communication and Participation in Diverse Societies: Views of Young People in Iceland', in Intercultural Competence in Education: Alternative Approaches for Different Times, ed. by Fred Dervin and Zehavit Gross (London: Palgrave Macmillan, 2016), pp. 73--93. DOI 10.1057/978-1-137-58733-6_5 (DOI for the whole book: DOI 10.1057/978-1-137-58733-6)

Hanna, Ralph, III, `The Manuscripts and Transmission of Chaucer's Troilus', in Pursuing History: Middle English Manuscripts and their Texts (Stanford, CA: Stanford University Press, 1996), pp. 115-29 (repr. from The Idea of Medieval Literature: New Essays on Chaucer and Medieval Culture in Honor of Donald R. Howard, ed. by James M. Dean and Christian K. Zacher (Newark: University of Delaware Press, 1992), pp. XXXXX-XXXXX Brotherton Main floor 4 English C-0.3 DEA)

Hanna, Ralph, `The Application of Thought to Textual Criticism in All Modes---with Apologies to A. E. Housman', Studies in Bibliography, 53 (2000), 163--72, accessed from http://etext.lib.virginia.edu/bsuva/sb/ 18 June 2012

*Hansen, Elaine Tuttle, ‘From Freolicu Folccwen to Geomuru Ides: Women in Old English Poetry Reconsidered’, Michigan Academician, 9 (1976), 109–17.

Hansen, Joseph, Quellen und Untersuchungen zur Geschichte des Hexenwahns und der Hexenverfolgung im Mittelalter (Hildesheim: Olms, 1901). Canon Episcopi, c. 900, got from Regino of Prüm’s Libri de synodalibus cuasis et disciplinas ecclesiasticis (38). Canon 371 ‘De mulieribus, quae cum daemonibus se dicunt nocturnis horis equitare’. Relevantest bit: ‘Illud etiam non omittendum, quod quaedam sceleratae mulieres retro post Satanam conversae (1 Timoth. 5, 15) daemonum illusionibus et phantasmatibus seductae, credunt se et profitentur nocturnis horis cum Diana paganorum dea [Späterer Zusatz [‘later addition’ I think] ‘vel cum Herodiade’] et innumera multitudine mulierum equitare super quasdam bestias, et multa terrarum spatia intempstae noctis silentio pertransire, eiusque iussionibus velut dominae obedire, et certis noctibus ad eius servitium evocari. Sed utinam hae solae in perfidiae sua perissent, et non multos secum in infidelitatis interitum [39] pertrxissent. Nam innumera multitudo hac falsa opinione decepta haec vera esse credit, et credendo a recta fide deviat et in errorem paganorum revolvitur, cum aliquid divinitatis aut numinis extra unum deum esse arbitratur’ (38-39). infl. on anon Tractatus de daemonibus, f. 176 (p. 82). etc. Cf. **Wasserschleben, F. G. A. (ed.), Reginonis abbatis Prumensis libri duo de synodalibus et disciplinis ecclesiasticis (Leipzig, 1840), 355 re Regino and ‘wild hunt’ stuff.

From Burchard’s bit, most relevant is: Kap. 5 § 170 ‘Credidisti quod multae mulieres retro Satanam conversae credunt et affirmant verum esse, ut credas in quietae noctis silentio, cum te collocaveris in lecto tuo et marito tuo in sinu tuo iacente, te dum corporea sis ianuis clausis exire posse, et terrarum spatia cum aliis simili errore deceptis pertransire valere, et homines baptizatos et Christi sanguine redemptos sine armis visibilibus et interficere et decoctis carnibus eorum vos comedere, et in loco cordis eorum stramen aut lignum, aut aliquod huiusmodi ponere, et commedtis, iterum vivos facere et inducias vivendi dare? Si credidisti, quadraginta dies, id est carinam, in pane et aqua cum septem sequentibus annis poeniteas’ (40).

Prints the Münchener Nachtsegen in normalised form 639–41.

Hansen, Lars Ivar and Bjørnar Olsen, Hunters in Transition: An Outline of Early Sámi History, The Northern World: North Europe and the Baltic c. 400–1700 AD. Peoples, Economics and Cultures, 63 (Leiden: Brill, 2014), {{ISBN|978-90-04-25254-7}}. 'For various reasons, ten years would pass before Barth’s dynamic view of ethnicity had an impact on research into the emergence of Sámi ethnicity. In 1983, however, social anthropologist and archaeologist Knut Odner published a book in which Barth’s theory forms the basis for understanding the emergence and maintenance of Sámi ethnicity. In the introduction to his study, Odner urges us to stop asking questions such as, “When did the Sámi arrive and where did they come from?” For him, the crucial question is rather, “Why did Sámi ethnicity arise and how has it been maintained to the present day?”' (23). 'Our position is that it may be meaningful to speak of Sámi ethnicity, at least as a retrospective category, from the end of the last millennium BC. Only then do we have documentation of hunting communities in interior, northern, and eastern Fennoscandia being involved in more extensive external interaction that may have caused the crucial ‘us-them’ awareness' (31). 'Previously, it was common to view both the emergence of farming and Germanic cultural identity as a result of immigration. Germanic/Norwegian groups from southwest Norway migrated to the northern areas where they appropriated the coastal zone most suitable for farming. Similarly, Finnish-speaking farmers from Estonia migrated into southern Finland and established themselves as rulers there. As we have mentioned earlier, there is little to support this ‘colonialist’ model. Already in the Bronze Age (and to a certain degree in the middle and late Neolithic Ages), the northern coastal communities show a southern affinity in mate­rial culture and economy.30 What took place, however, was a process of ‘Germanization’ within the northern coastal farming societies. // Decisive in the ‘final’ identity choice of these societies was probably the fact that increasing social stratification had led to the formation of chieftaincies in the first centuries AD. Consolidation of the chieftain­ cies was dependent on alliances with comparable societies and access to status goods that could legitimate the chieftains’ power. These were to be found in the south, and, as mentioned above, the ‘entry ticket’ to these alliance networks may well have been the adoption [p. 47 has pictures, text continues p. 48] of Germanic identity ... Participation in these exchange networks, however, also requires hav­ ing products to contribute. The greatest asset the northern chieftains possessed were the exotic hunting products they could supply to their southern alliance partners. Hunting products like walrus teeth, precious furs, and probably hunting falcons were luxury goods coveted by the European elite, in addition to more staple but important goods such as eider down, ship ropes, blubber oil, and common furs and skins. These goods were supplied by the Sámi hunting communities and transactions between the two ethnic groups were accordingly of great significance for the northern chieftaincies.' (pp. 46-48). 'Following the cessation of eastern contacts with metal-producing peoples in what is today Russia around the beginning of our era, the cultural his­ tory of northern Fennoscandia entered a new epoch. In the Sámi areas, the millennium that followed was characterized by apparent ethnic ano­ nymity in the material remains. ... According to Carpelan, the relationship of dependence on the surround­ ing peasant communities caused the hunter-gatherers to abandon some of their characteristic cultural traits, which were the consequence of a more independent economic adaptation. This change may also be due to the fact that the need to signal their ethnicity, or to emphasize sepa­ rate socio-economic interaction patterns, was less prominent among the hunter-gatherers during the first millennium ad than in both the preced­ ing and following eras. Like Carpelan, it is our view that this was related to the specific condition of interaction established between the Sámi hunt­ ing communities and their farming neighbors. This interaction involved new social and economic conditions for the hunting population, which, in turn, affected their cultural articulation' (p. 123). 'During the Early Metal Age, interaction between the hunting population of northern Fennoscandia and the metal-producing societies to the south and east was characterized by long distance networks where things and goods traveled through many intermediaries. The hunter-gatherer groups became involved in different systems of exchange: the coastal popula­ tion in a southern network and the population of the interior (and the far northern coast) in an eastern one. Direct encounters, in which repre­ sentatives of other cultures actually met the hunter-gatherers, were prob­ ably quite limited. However, in the Iron Age, these former long-distance contacts, characterized as they were by minimal face-to-face interaction, were replaced by much more intimate contacts organized on a local, inter­ ethnic level. In northern Norway, the former hunting communities along the coast had transformed and now appeared as hierarchically-organized farming communities. It was through these groups that the ‘remaining’ hunter-gatherers in the north and the interior organized much of their contacts with the outside world' (124). 'As a result of different forms of cultural contact, linguists assume that an earlier original language common to Sámi and Balto-Finnic (which could be termed ‘the common Sámi-Finnic proto-language’) was divided up into languages which constituted the precursors of Sámi and the different Balto-Finnic languages respectively (see box text: The Sámi Language).290 This separation is assumed to have taken place in the latter half of the second millennium bc. Considerable uncertainty is connected with both the dating and cultural processes of linguistic development, but this proto-language may have been spoken throughout much of northern Fennoscandia, including the later ‘Germanic’ coastal areas.291 A language change in the direction of Germanic may have occurred simultaneously with the emergence of the precursors of modern Balto-Finnic languages. // [126] This linguistic parting of ways may have occurred as part of a more extensive process of cultural differentiation during the last millennium bc, as we have described earlier (see chap. 2.5). As a result, what began as a relatively heterogeneous population of hunter-gatherers was divided up into three main groups. In the south of what is now Finland lived the pre­ decessors of the Finns, who, to an increasing extent, adopted agriculture as their principal livelihood. In inner and northern Fennoscandia lived the predecessors of the Sámi, who kept to their original way of life as hunter- gatherers. In the coastal areas of northern Norway and northern Sweden, we must assume that a more dramatic language change took place. Here, the predecessors of the Germanic population adopted an early Germanic language on the basis of social and economic choices. During the first few centuries ad, Sámi (ethnic) identity was gradually consolidated through interaction and exchange with Finnish (Finlanders) and Scandinavian (northern Germanic) groups. As a result of this trade, mutual stereotyped conceptions of expected behavior developed and spread to include other, more distant hunting groups. This spread of what were originally region­ ally limited ethnic categories might have occurred because ethnicity had resulted in structured access to resources and had become a gateway to desirable commodities.' (125-26). New Loanwords still travelling across all the Sámi languages from early Norse, c. C8, so Sámi is still a dialect continuum then; but break up into different languages seems to be underway in first centuries AD and is clear by C16 when we first have written evidence for Sámi. South Sámi seems to have archaic features suggesting it's in position in the last milennium BCE. P. 127: first millenium CE there's little evidence for ostentatious ethnic marking by the hunter-gatherer populations, unlike the Germanic-speaking ones. Maybe they just didn't feel the need to signal commonalities/differences of this kind, Hansen and Olsen think. 'It is also worth noting that, with the exception of a language community and social and eco­ nomic similarities, there is little in the Iron Age (up to the Viking Age) to suggest any conscious identifiers of Sámi ethnicity in the form of a common, pan-Sámi repertoire of symbols. As we shall see, this probably changed towards the end of the Viking Age' (127). C9 Novgorod draws Finns and Sámi people into long-distance, east-facing trading contacts attested by bronze finds in northern Fennoscandia. At the same time, slab-lined pits indicate similar West-directed trade, with western coin finds turning up from late C10 in sacrificial sites.

*Hansen, William, 'The Theft of the Thunderweapon: A Greek Myth in its International context', Classica et Mediaevalla, 46 (1995), 5-24.

Hanslik, Rvdolphvs (ed.), Benedicti Regvla, Corpvs scriptorvm ecclesiasticorvm latinorvm, 75 (VindobonaeXXXX, 1960).

Hardy, Thomas Duffus and Charles Trice Martin (ed. and trans.), Lestoire des Engles solum la translacion Maistre Geffrei Gaimar, The Rolls Series, 91, 2 vols (London: Eyre and Spottiswoode, 1888).

Hare, David, The Power of Yes (London: Faber and Faber, 2009)

*Harf-Lancner, Laurence, ‘Une Mélusine Galloise: La Dame du lac de Brecknock’, Mélanges Jeanne Lods, ENSJF, 1 (Paris, 1978), pp. 323–38.

Harf-Lancner, Laurence, Les Fées au Moyen Âge: Morgane et Mélusine: La naissance des fées (Paris, 1984). 63-74 re male fairies. Also Crane 1994, 151, n. 14, ‘Harf-Lancer’s premise is that fairies are of two types, that of the conquering and controlling Morgan who ravishes heroes to the otherworld and that of the submissive Melusine who marries a mortal and serves him with her magic; my argument is that conquest and submission, benevolence and malevolence, and other oppositions are more importantly confounded than distinguished in fairies of romance’. 13 bit of a survey of dictionary definitions. ‘Dans toutes ces définitions (hormis la dernìere), la fée est dotée d’un don divinatoire qui ne va pas toutefos jusqu’au pouvoir de déterminer l’avenir des humains: elle appartient ainsi de droit aux déesses du Destin’ (13). Accepts fata etymology without pause (17). ‘Comme les Parques, les Fées ou Destinées décident du destin des hommes à leur naissance. Mais les Parques ne possèdent pas le trait dominant des fées médiévales, leur charactère essentiellement érotique’ (17). Rather the nymphae do (17). Fallen together, then? Citing Alfred Maury, Les Fées du Moyen Age (Paris, 1843) (17 n. 2; cf. 17-18). This much sounds fine. Quotes De Civitate Dei XV, 23 re incubi: interesting, check out. also mentions mysterious Dusii.6, 7; 7, 27; 7, 18; 18, 17 alos look interesting re nymphae etc. Quotes also Martin of Braga, De correctione rusticorum §§7-8, incl. ‘Praeter haec autem multi daemones ex illis, qui de caelo expulsi sunt, aut in mari aut in fluminibus aut in fontibus aut in silvis praesident, quos similiter homines ignorantes deum quasi deos colunt et sacrificia illis offerunt. … quae omnia maligni daemones et spiritus nequam sunt, qui homines infideles, qui signaculo crucis nesciunt se munire, nocent et vexant’ (21), wow, what a great passage. Re Isidore on classical gods etc, ‘Mais les incudes, présentés par Augustin comme l’objet d’une superstition populaire (“quos vulgo incubos vocant”), semblent rejoindre ici dans le domaine de la culture savante (“Latine incubi […] dicuntur ab incumbendo”) les divinités oubliées’ (22). ‘On ne semble les confondre ni avec les “Fata” ni avec les nymphes’ (22). None of the characteristic fairy shags knight stuff here (23).

23-25 re Burchard of Worms. c. 1000, penitentiary, Chh. 10, 19 look well interesting. PL 140, coll. 831-54, 950-1014. trans anywhere? Parcae and Sylvaticae (cf. re Eadric Sylvaticus?) Diana and her lot zooming about etc. ‘L’évocation des chavauchées nocturne de Diane et de ses compagnes dan la forêt apparaît pour la première fois dans le Canon episcopi, qui énumère les pratiques de sorcellerie le plus courantes vers l’an 900: voir J. Hansen, Quellen und Untersuchungen zur Geschichte des Hexenwahns, Bonn, 1901, p. 38; *C. Ginzberg …[night battles]. Ces figures sont explicitement identifiées aux fées dans les procès de condamnation de Jeanne d’Arc … (*éd. P. Tisset, Paris, 1971, t. I, p. 178)’ (24 n. 20). Doesn’t seem bothered that Burchard is not obviously on the Roman/Celtic side of proceedings. Fair enough—but does that situate lots of this stuff with the Gmc. folks?

Härke, Heinrich, ‘Early Anglo-Saxon Social Structure’, in The Anglo-Saxons from the Migration Period to the Eighth Century: An Ethnographic Perspective, ed. by John Hines, Studies in Archaeoethnology, 2 (Woodbridge, 1997), pp. 125–70. Age 126–30 not really relevant to me, except that all ages seem to live together (really for want of evidence to the contrary). 130–37 ‘Sex and Gender’. Covers debate about whether women get high status early on, tending to favour yes, esp. 130–32. ‘One aspect that all commentators have agreed on, though, is the clear assumption in virtually all extant sources that marriage was monogamous’ (130). ‘Where females are mentioned in the laws, from Æthelberht’s (between AD 597 and 616) to Alfred’s (between AD 885 and 899), a woman’s status is almost invariably determined by that of her father: marriage did not lead to a change of social class ….[ref] [131]. Apart from her calss, the most important status distinction of a free woman is her marital status (unmarried, married, widow): in the case of men, this is less oftend mentioned and clearly of much less importance (Fell 1984a:62). And the laws of Ine mention almost in passing, as a matter of course, that a woman must obey ‘her lord’ (Ine 57). i.e. her husband’ (130–31). ‘It has often been suggested that Christianity brought about a change in women’s status because ecclesiastical writings portraying women as inferior and impure are assumed to have affected social attitudes. However, Fell (1984a:13-4) has emphasized that these writings largely remained theoretical, and that—at least initially—little changed at the practical level. One may add that, if there was any change in the perception and status of women after about AD 600, this may have had as much to do with Christian theories as with the emergence of statehood in England. One concomitant of the development of state structures is the decline in importance of kinship and family links, and this is likely to have affected gender relations as it probably affected the status and treatment of children’ (132). Majority—if only slightly—of early Anglo-Saxon burials strong on gender-marking with grave-goods. Men get weapons, women spinning and weaving kit (132). ‘The mutually exclusive gender attribution of these artefacts has been supported, in the overwhelming number of cases (over 99 per cent), by skeletal sexing. There is a small number of exceptions where archaeological and skeletal sexing are in disagreement. It is not impossible that some of them are genuine cases of cross-dressing, but the very rarity of this phenomenon suggests that it may be the product of the error span inherent in skeletal sexing. This suspicion is confirmed [133] by a current re-study of the archaeology and biology of key cases from this group. Also, there is not a simgle unambiguous case of mixing of the gender-specific artefact kits in undisturbed graves’ (132–33) citing an ongoing study by N. Stoodley (arch, Reading), T. Molleson (Phys anth. London) and J. Bailey (DNA Oxford). Gender differences in inhumation orientation: women more often head to south than males and more often in flexed position on the side; standard is on back, head west. ‘Both traits link the mortuary treatment of female adults with that of children (ca 20 per cent with head to south, and ca 20 per cent flexed; cf. above). In her analysis of the East Anglian cemetery of Holywell Row, Pader (1982:130) suggested that this could mean tht women and children were assigned a similar status, different from (and by implication, inferior to) men. It should, however, be noted that the gender-specific differences in burial treatment vary from cemetary to cemetary. This need not weaken Pader’s interpretation, but it does indicate local variations in gender-linked ritual symbolism. It is conceivable that this also implies local and regional variations in gender relations’ (133). Notes Alfred’s will refers to ‘spear side’ and ‘distaff side’ (133–34, on correlation of arch ev. with this sort of thing). Cf. notes on Curzan if you took any. Anthrop comparisons suggests that gender roles blur in frontiersocieties; soes the arch. contradict this or reflect attempts to redress the balance? (135–36). Settlement archaeology doesn’t give much away, though check Hastorp 1991 (136); but he goes for SFBs as weaving workshops; ‘The even distribution of SFBs within settlement sites means that [137] weaving sheds were not concentrated to create a female activity area for the entire settlement. Rather, each household or farmstead had its own female activity area defined by it own weaving shed (if it had one). Other gender-specific areas in settlements of this period have yet to be identified’ (136–37). ‘Social groups: family, household, community’ 137–41. Looks like a useful survey; concludes ‘Overall the evidence seems to point to small communities made up of a few farmsteads each. It is suggested here that households formed the basic residential and economic units in the fifth to mid-seventh centuries. They comprised individuals and groups of different status, most likely the family of the master of the household, and unfree or semi-free dependants’ (140). 141–48 re legal status and social class. 146 particularly useful on arch ev. for C7 decrease in burial of weapons etc. except in a continuing small elite group. But status not very evident in settlement C5–6 but maybe appearing C7 (146–48).

Härke, Heinrich, ‘Cemeteries as Places of Power’, in Topographies of Power in the Early Middle Ages, ed. by Mayke de Jong and Frans Theuws with Carine van Rhijn, The Transformation of the Roman World, 6 (Leiden: Brill, 2001), pp. 9–30.

Härke, Heinrich, 'Anglo-Saxon Immigration and Ethnogenesis', Medieval Archaeology, 55 (2011), 1-28 https://doi.org/10.1179/174581711X13103897378311

HARLEY 3376 f. 76r ll. 9 ff (new line starting fan-entries), with fonts approximately accuate relative sizes etc:

godwrecnes. ,hearhlicre. þæs hæþenan . ł templicre

fanaticia · fanatice ·i· profani ·

futura praecinens. ł ylfig . praedicandum · pronuntiandum ·

fanaticus ·i· minister templi · fandum ·i· loquendum

Did you know? Harley 3376 top margin ff. 16v–17r has some very faint early (?) Middle English on. Is this noted by folks?

59r has a column of z-words crossed out among a load of Ds.

Sometimes groups glosses by root I think, as in fanatic stuff and as in f. 39v re contemplation contemplator, contemplatio, contemplor, etc.)

*Harman, M., T. J. Molleson and J. L. Price, ‘Burials, Bodies and Beheadings in Romano-British and Anglo-Saxon Cemeteries’, Bulletin of the British Museum, Nat. Hist. (Geology), 35 (1981), 145–88.

*Harmening, Dieter, Superstitio: Überlieferungsund theoriegeschichtliche Untersuchungen zur kirchlich-theologischen Aberglaubensliteratur des Mittelalters (Berlin: Schmidt, 1979); see Künzel 1992 for a critique.

*Harner, Michael J., Hallucinogens and Shamanism (OUP, 1973)

*Harrington, Christina, Women in a Celtic Church: Ireland 450–1150 (Oxford: Oxford University Press, 2002). Including CH. 8, ‘Proximities and Boundaries: Sexual Anxiety and the Monastery’. 226–46. ‘Another change is also evident. A new topos is that of the woman who attempts to seduce the monk or cleric. The rise of this subject in ecclesiastical writing is hardly surprising, given the events and trends in England and the Continent. In England, the Benedictine reforms were proceeding apace … On the Continent, from the eleventh century the papalreforms, one of whose platforms was reform of the clergy to a celibate norm, were alsocreating a stir. Both movements framed women as clerics’ seducers’ (238).

Harris, Anne Leslie, ‘Hands, Helms, and Heroes: The Role of Proper Names in Beowulf’, Neuphilologische Mitteilungen, 83 (1982), 414–21. Just some notes re appropriateness of Honscio, Æschere, Wulf, Eofer, Dæghræfn.

Harris, Joseph, 'A Note on eorðscræf/eorðsele and Current Interpretations of The Wife's Lament', English Studies, 58 (1977), 204-8; https://doi.org/10.1080/00138387708597824.

Harris, Joseph, ‘Cursing with the Thistle: “Skírnismál” 21, 6–8, and OE Metrical Charm 9, 16–17’, in The Poetic Edda: Essays on Old Norse Mythology, ed. by Paul Acker and Carolyne Larrington (New York: Routledge, 2002), pp. 79–93. originally published as ‘Cursing with the Thistle: Skírnismál 31, 6–8, and OE Metrical Charm XXXX, 16–17’, Neuphilologische Mitteilungen, 76 (1975), 26–33. The notes are from the original but the repr. has an afterword which is worth knowing, es. for bibl. Check on out. Summary: ‘The disputed passage in the Skínismál curse (“ver þú sem þistill, / sá er var þrunginn / í ²nn ofanverða”) can be clarified by comparison to a magical simile in the curse from OE Metrical Charm 9: “Eall he weornige, swa syre wudu weornie, / swa breðel seo swa þystel…”; in both the cursed person is imperatively likened to a brittle autumn thistle about to burst with its load of seed. This interpretation is supported by occurrences of þrunginn in other Eddaic passages, by plant images in in the OE Metrical Charms, and by reference to the general folklore phenomenon of association between human life and dying or waning objects’, etc. literary stuff (26). Þistill bit follows bit on ‘með þursi þríh²fðoðom…’. Historiog 27-28. No particularly strong verbal parallel.

Harris, Stephen J., Race and Ethnicity in Anglo-Saxon Literature, Medieval History and Culture, 24 (New York: Routledge, 2003). H Avokok. 820 Good this, get it in Glasgow.

Harris, Sylvia C., ‘The Cave of Lovers in the “Tristramssaga” and Related Tristram Romances’, Romania, 98 (1977), 306–30.

Harrison, Dick, ‘Invisible Boundaries and Places of Power: Notions of Liminality and Centrality in the Early Middle Ages’, in The Transformation of Frontiers: From Late Antiquity to the Carolingians, ed. by Walter Pohl, Ian Wood and Helmut Reimitz, The Transformation of the Roman World, 10 (Leiden: Brill, 2001), pp. 83–93. ‘In discussions of boundaries, frontiers, centres and similar spatial concepts, the human mind has a tendency to focus on what is—or rather what appears to be—visibly apparent. Furthermore, if the participants of the discussion happen to be historians, they will in most cases go one step furhter, limiting their debates to speculations on cultural and geographical features that can be grasped within a political sphere of thinking, such as the famous walls of Hadrian, Aurelian, Shi Huangdi and Erich Honecker. The political facts would stand in the foreground of the debate and/or the study. What I would like to suggest is that we morecarefully take into consideration what is meant by the spatial concepts themselves. In order to grasp the nature of a so-called frontier (or, for that matter, a so-called centre), we must try to understand the very conceptualisation of space. Political, religious and economic thinking was mirrored in a specific kind of spacial consciousness’ (83).

Harrison, Dick, ‘Structures and Resources of Power in Early Medieval Europe’, in The Construction of Communities in thr Early Middle Ages: Texts, Resources and Artefacts, ed. by Richard Corradini, Max Diesenberger and Helmut Reimitz, The Transformation of the Roman World, 12 (Leiden: Brill, 2003), pp. 17–37. Rants about lack of explicit theorising, holistic approaches to stuff etc. But not very exciting.

Harsley, Fred (ed.), Eadwine’s Canterbury Psalter, Early English Text Society, 92 (London: Trübner, 1889)

Hart, Stephen M. and Wen-chin Ouyang, 'Introduction. Globalization of Magical Realism: New Politics of Aesthetics', in XXXXX, pp. 1-. 'From a term used in 1925 by a German art critic, Franz Roh, to indicate the demise of Expressionism, 1 magical realism grew to become an important feature of the Boom literature of the 1960s in Latin America (particularly in Gabriel García Márquez’s One Hundred Years of Solitude of 1967) until it became, by the 1990s, in the words of Homi Bhabha ‘the literary language of the emergent postcolonial world’.' (citing Homi Bhabha, ‘Introduction’, Nation and Narration (London: Routledge, 1995), pp. 1–7 (pp. 6–7).). 'Stephen Slemon’s 1988 article, ‘Magic Realism as Post-Colonial Discourse’, for example, epitomises this trend' of linking magical realism with postcolonial (6). 'The question inevitably arises: how is it that magical realism has been so successful in migrating to various cultural shores?' (6)--but is it polygenesis? 'As Boehmer further suggests: ‘Like the Latin American, they [postcolonial writers in English] combine the supernatural with local legend and imagery derived from colonialist cultures to represent cultures which have been repeatedly unsettled by invasion, occupation, and political corruption. Magic effects, therefore, are used to indict the follies of both empire and [7] its aftermath’ (p. 235)' (6-7).

Harte, Jeremy, ‘Holy Wells and Other Holy Places’, Living Spring Journal, 1 (2000), < http://www.bath.ac.uk/lispring/journal/home.htm> [accessed 26–3–2004]

Harte, Jeremy, ‘Hell on Earth: Encountering Devils in the Medieval Landscape’, in The Monstrous Middle Ages, ed. by Bettina Bildhauer and Robert Mills (Cardiff: University of Wales Press, 2003), pp. 177–95. A survey of various stories about walking dead and devils in the world. Mainly English, some French; occasional glances to Scandinavia. Some interesting stuff on landscape: demons infest pockets of woodland, not vast wastelands. Re glc, ‘On one occasion he woke from the troubled dream of an old soldier to hear the devils speaking Welsh, the language of the Other’ (190). Beautifully deadpan! Quotes Vita Antonii with a good bit about how demons used to be everywhere but with the coming of the Word they started to get chased away (citing Contra gentes & De incarnatione, ed. and tr. Robert W. Thomson (OUP 1971), 253).

*Haruta, Setsuko, ‘The Women in Beowulf’, Poetica (Tokyo), 23 (1986), 1–15.

Harva, Uno, Suomalaisten muinaisusko (Porvoo: Söderström, 1948).

*Harward, V. J., The Dwarfs of Arthurian Romance and Celtic Tradition (Leiden, 1958), pp 74–81.

Hast, Sture (ed.), Harðar saga, Editiones Arnamagæanae, series A, 6 (Copenhagen: Munksgaard, 1960). 15-88 on AM 556 a 4to--mainly on palaeography etc. (places of residence in the following borrowed from handrit.is): 'Hs torde ha ägts av f[oljande personer, vilkas namn finnas i hs: s marginaler eller vilka äro befryndade med föregående och följande i ägarekedjan: 1) Eggert Hannesson (c:a 1515-c:a 1583 [1544-1580, Núpur (bóndabær), Ísafjarðarsýsla, Western, Iceland 1580-1583, Hamburg (borg), Germany]); 2) Magnús Jónsson hinn prúði (c:a 1525-1591 [?]); 3) Þorleifur Magnússon (c:a 1581-1652 [?]); 4) Gísli Magnússon eller Vísi-Gísli (1621-1696 [Hlíðarendi (bóndabær), Rangárvallasýsla, Southern, Iceland]); 5) Þórður Steindórsson (c:a 1630-1707). Från den sistnämnde har tydligen A.M.:s morbror Páll Ketilsson fått den och sänt den till A.M. senast 1699, ty detta år skriver A.M. i AM 122c, fol., s. lr f...' (15); more on how Árni got it and from whom 15-16. 16-30 puts together the evidence for an earlier owner, lögmaður Jón Sigmundsson (died 1520); the Wikipedia entry for him suggests he's pretty mboile though! http://is.wikipedia.org/wiki/J%C3%B3n_Sigmundsson.

Hast, Sture, Pappershandskrifterna till Harðar saga, Bibliotheca Arnamagnæana, 23 (Copenhagen: Munksgaard, 1960). Important as a study of a complete tradition of saga MSS. Has some important methodological points at the start about stemma-making. Finds weight of production to be in C17 and South and West.

*Hastorp, C., ‘Gender, Space and Prehistory’, in Engendering Archaeology, ed. by J. M. Gero and W. M. Conkey (Oxford, 1991), pp. 132–59.

*Hastrup, K., ‘Cosmology and Society in Medieval Iceland’, Ethnologia Scandinavica (1981)

Hastrup, Kirsten, Culture and History in Medieval Iceland: An Anthropological Analysis of Structure and Change (Oxford: Oxford University Press, 1985). 136-54 re ‘The World Beyond Society’; 145-54 ‘Alternative models of the cosmos’. Problems of sources (145-7). ‘There was a fundamental distinction between a horizontal and a vertical axis. Horizontally, the cosmos was divided into Miðgarðr and Útgarðr. Miðgarð was the central space, as implied by the name, inhabited by men (and gods), while Útgarðr was found ‘outside the fence’, beyond the borders of Miðgarðr, and inhabited by giants and non-humans. We note here the close parallel to the conceptualization of the farmstead (innangarðs) and the surrounding uncontrolled space (útangarðs). According to the myths of creation, this initial division of cosmos into two separate spaces was brought about by the gods (æsir), who subsequently built their own abode, Ásgarðr, somewhere inside Miðgarðr. There was no opposition between heaven and earth in this model, and topologically Ásgarðr was inseparable from Miðgarðr. Consequently there was no absolute distinction between men and gods. In opposition to the men and the (controlled) gods stood the uncontrolled, often hostile, jötnar (‘giants’) and other kinds of supernatural beings’ (147), with refs. ‘We can understand that such a horizontal model of cosmological space should have caught the imagination of Icelanders (—or of Snorri) in particular. This model so fitted Icelandic social and spacial realities that each level of reality affirmed the others to an astonishing degree’ (148). Thus æsir vs jötnar 148. ‘In quite a few mythological events, as well as in some of the genealogies of the æsir and jötnar, the distinction between gods and giants was blunted. As Haugen (1970) has demonstrated for Norse mythology in general, it is a characteristic feature of this system of beliefs that elements which are distinct at one level merge into a single category at another, the distinctive feature being nautralised by a mediating element. THis appears to have been the case as regards the distinction between men and gods. At one level men are distinct from the gods, but at another level both merge into a single category opposed to the category of the [149] inhabitants of Útgarðr. In this connection the mediating element was Miðgarðr itself’ (148-9). 149-51 re vertical elements; ‘In yhr horizontal model the Christian parallels are less conspicuous. The horizontal model with its opposition between Miðgarðr and Útgarðr seems to have been based on a particular Scandinavian concept of cosmology, which was independent of the presence of Ásgarðr inside Miðgarðr. This seems to explain why the fundamental opposition between the inside “middle” garth and the “outer” garth could persist in the imagination of the people, even when the æsir of Ásgarðr had been expelled once and for all by Christianity. Consequently the giants, elves, and trolls of Útgarðr were able to survive even though the gods disappeared, because the horizontal model was left untouched by Christianity, which was essentially based on a vertical model—like Yggdrasill. In this way two alternative models continued to exist in Iceland; in some senses, they still do’ (151). Innangarðs and útangarðs too basic to be glossed over by Xianity (151).

Hastrup, Kirsten, A Place Apart: An Anthropological Study of the Icelandic World (Oxford: Clarendon Press, 1998)

Hastrup, Kirsten, `Getting it Right: Knowledge and Evidence in Anthropology', Anthropological Theory (2004), 455--72. DOI: 10.1177/1463499604047921. Interesting generally; discusses huldufólk 465--66.

Hasenfratz, Robert J., ‘the Theme of the “Penitent Damned” and its Relation to Beowulf and Christ and Satan’, Leeds Studies in English, n.s. 21 (1990), 45-69. Grendel and penitent damned—emphs sympathy you feel for him (and Satan). Convincing enough. How does it relate to the Danes? Grendel approaches humanity in his damnation; but Beowulf approaches Damnation for his own part (cf. Andy; Dragland, 1977).

Hathaway, E. J., P. T. Ricketts, C. A. Robson and A. D. Wiltshere (eds), Fouke le Fizt Waryn, Anglo-Norman Text Society, 26–28 (Oxford: Blackwell, 1975)

*Haubrichs, W., ‘Althochdeutsche in Fulda und Weissenburg: Hrabanus Maurus unt Otfried von Weissenberg’, in Hrabanus Maurus: Lehrer, Abt und Bischof, ed. by R. Kottje and H. Zimmerman (Wiesbaden, 1981), pp. 182–93.

Hauck, Frühmittelalterlichen Studien 2 (1968) on FrC

Hauer, Stanley R., ‘Stucture and Unity in the Old English Charm Wið Færstice’, English Language Notes, 15 (1977–78), 250–57. Hauer 1978 [NW2 P718.c.141] Vs. the old bipartite reading and other divisive readings (summarized 250–51). ‘Instead, I suggest a return to an earlier view (intimated in part by A. R. Skemp and others, but never fully articulated) that the three scenes describing the attacking spirits in the first part of the charm are echoed in the twice-intoned triplets of gods, elves, and witch in the second; and by these very parallels the two part [252] of the lyric are given a common purpose, structure, and unity. The wild riders of lines 3–6 reappear as the esa of lines 23 and 25; the mighty women of lines 7–12 are represented by the hægtessan of lines 24 and 26; and the smiths of line 16 occur as the ylfa in lines 23 and 25’ (251–52). This assumes that the mihtigan wif are not the dudes riding around (252–53)—hmm. Makes usual link of smith with magic; cleverly argues that ælfe ae smiths cos of dökkálfar (255). Also ‘cos stones etc. are called elf-stones etc. (255) but cf. Meaney on that. Alas! Diligent about reading hægtessan as sing. see 256 for another e.g. Obviously taking it as pl. works much better.

Haugen, Einar, ‘The Mythical Structure of the Ancient Scandinavians: Some Thoughts on Reading Dumézil’, in Structuralism: A Reader, ed. by M. Lane (London, 1970), pp. 170-83. [Soc sci A200LANE] repr. frpom To Honour Roman Jakobson (The Hague, 1956). Seems impressed by Dumézil. Not very interesting anyway.

Haugen, Odd Einar, The Menota Handbook: Guidelines for the Electronic Encoding of Medieval Nordic Primary Sources, Version 2.0, TEI P5 Conformant (Bergen: The Medieval Nordic Text Archive, 2008), http://www.menota.org/guidelines/index.page

Haukur S. Magnússon, `What Are You Voting For, Reykjavík?', The Reykjavík Grapevine, XXXXX (25 May 2010), XXXXX. http://grapevine.is/mag/feature/2010/05/25/feature-what-are-you-voting-for-reykjavik.

Haukur Þorgeirsson, 'Gullkársljóð og Hrafnagaldur: Framlag til sögu fornyrðislags', Gripla, 21 (2010), 299–334

Haukur Þorgeirsson, ''Hljóðkerfi og bragkerfi: Stoðhljóð, tónkvæði og önnur úrlausnarefni í íslenskri bragsögu ásamt útgáfu á Rímum af Ormari Fraðmarssyni'' (Reykjavík: Hugvísindastofnun, 2013), {{ISBN|978-9935-9073-8-7}} https://web.archive.org/web/20190412221000/https://notendur.hi.is/haukurth/Hljodkerfi_og_bragkerfi.pdf.

Haukur Þorgeirsson, 'A Stemmatic Analysis of the Prose Edda', Saga-Book, 41 (2017), 49-70.

Hawkes, Jane, ‘Symbolic Lives: The Visual Evidence’, in The Anglo-Saxons from the Migration Period to the Eighth Century: An Ethnographic Perspective, ed. by John Hines, Studies in Archaeoethnology, 2 (Woodbridge, 1997), pp. 311–44.

Haymes, Edward R. (trans.), The Saga of Thidrek of Bern, Garland Library of Medieval Literature, Series B, 56 (New York: Garland, 1988).

Healey, Antoinette diPaolo, ‘Questions of Fairness: Fair, Not Fair, and Foul’, in Unlocking the Wordhord: Anglo-Saxon Studies in Memory of Edward B. Irving, Jr., ed. by Mark C. Amodio and Katherine O’Brien O’Keefe (Toronto: University of Toronto Press, 2003), pp. 252–73 apparently discusses the problem of assigning meanings,primary and secondary. Hmm, well doesn’t do it explicitly.

*Hearne, Hemingi chartularium ecclesiae Wigorniensis, ed. by T. Hearne, 2 vols (Oxford, 1723)

*Hedeager, Lotte, ‘Myter og materiel kultur: den nordiske oprindelsesmyte i det tidlige kristne Europa’, Tor, 28 (1996), 217–34. Goes totally with Traditionskern thing, and extends to material culture it seems: argues that style I iconography reflects mythical and cosmological view of the world, and the identity that goes with it.

Hedeager, Lotte, ‘Odins offer. Skygger af en shamanistisk tradition i norsk folkevandringstid’, Tor, 29 (1997), 265–78. Hmm, seems to predicated on assumptions of what Odin-worship was like which look dodgy. Couldn’t be arsed reading the rest.

*Hedeager, L., ‘Cosmological Endurance: Pagan Identities in Early Christian Europe’, European Journal of Archaeology, 1 (1998), 382–96.

*Hedeager, L., ‘Myth and Art: A Passport to Political Authority in Scandinavia during the Migration Period’, in The Making of Kingdoms, ed. by T. Dickinson and D. Griffiths, Anglo-Saxon Studies in Archaeology and History, 10 (Oxford, 1999), pp. 151–56.

Hedeager, Lotte, ‘Asgard Reconstructed? Gudme—a “Central Place in the North” ’, in Topographies of Power in the Early Middle Ages, ed. by Mayke de Jong and Frans Theuws with Carine van Rhijn, The Transformation of the Roman World, 6 (Leiden: Brill, 2001), pp. 467–507. Funen, C3–6/7 Buys into Gudme as home of Odin cult partly on pants bracteate evidence partly on just making it up I think. Nice idea though (475–78). On importance of hall with nice refs (which I’ve mainly taken down) and citeworthy as a sort of recent survey 478–80. Cites one Mary Helms, whose books sound interesting. Emphs cultural, spiritual power of connections with distant places, as by artefacts from those places.481–85. Opens up the dry-sounding concept of ‘prestige goods’. 485–87 re prominence of craft activity (metalworking, jewellery; weaving and woodworking hard to spot) and argued from comparative ev. for spiritual cache of smiths; ‘These views from anthropology and ethno-history furnish a tempting frame of reference for the interpretation of the archaeological evidence from Gudme … In Gudme as well, artisan smiths, shamans and long-distance travellers may have functioned as “specialists in distance”, concentrated in what constituted a multifunctional central place’ (487). NB the tempting. 490–92 smiths in ON lit: emphs material involving dvergar, who live on their own, magical etc.—but do I believe it? 490–91 re Vkv with some odd exaggerations like that V. is married to a ‘valkyrie, a giant woman from the outside world. She was a skilled weaver…’ (491), hmm. 491–92 Reginn, perhaps slightly more convincing: a bit out on a limb, a traveller etc. But ‘To sum up, such skilled smiths, whether dwarfs or men, have certain specific traits in common. They all belonged to the realm outside human society; they were all males and they were—for social, not biological reasons—unable to reproduce themselves’ (492) says it all: attractive but tosh. Hines 2003 better but still owes more to rhetoric than data. 494–98 re ‘Central places as “centres of the universe” ’ (494)—really general musings on the issue, leading into the more specific 498–500 ‘Asgard: Home of the gods’ and 500–505 ‘Gudme: the paradigmatic model of Asgard’. Disappointingly unconvincing in its details, just for lack of decent ev. perhaps, but I buy the concept. Cite with Sundqvist on same reading of Uppsala?

Heide, Eldar, 'Loki, the Vätte, and the Ash Lad: A Study Combining Old Scandinavian and Late Material', Viking and Medieval Scandinavia 7 (2011)

Heikkilä, Tuomas, ed., Kirjallinen kulttuuri keskiajan Suomessa, Historiallisia tutkimuksia 254, Suomalaisen kirjallisuuden seura: Helsinki 2010

Heinrich, Fritz (ed.), Ein mittelenglisches Medizinbuch (Halle, 1896) [XI.33.3]. 155 re elf cake (‘A’, BL. Add. MS 33996 f. 107a): For þe eluene · Take þe rote of gladene, 7 make | pouder þer of, 7 gyue þ seke boþe in hys metes | 7 in hys drynkes; take halue a sponeful at ones 7 | he schal be hool wyþ þynne nye dayes 7 nye | ny­tes, or be ded · |

B: Sloane MS. 3153 ‘For þe elf cake’

C: Royal MS. 17 AIII ‘For þe elf cake’

D: Sloane MS. 405 ‘For þe Eluen’

E: Royal MS 19674 ‘For hym that is Elf taken’

F: Hrl 1600 ‘For þe elfe cake gud medcyne’

Other variations too but not significant for present purposes. Other elements clearly similar also to material ed. by Henslow (man, Heinrich’s so much better)—e.g. ‘Pro sacro igne ·i· wildefuyre’ (79, f. 84a). Heinrich p. 90 (A f. 87b) ‘Pro tela in oculo’—no hint of elves. And a fair enough figurative usage. 207 (f. 129b) has ‘For þe pokkes’. No hint in text of little puck types, possibly different word? Oh, yeah, like pox. Wake up. Scan of titles of recipes shows no more stuff of relevant sort, tho’ usually in latin. No evil spirits etc tho’.

*Heinrichs, Anne, et. alXXXX (eds), Óláfs saga hins helga: Die ‘Legendarische Saga’ über Olaf den Heiligen (Hs. Delagard. saml. nr. 8ii) (Heidelberg: Winter, 1982)

Heinrichs, Anne, ‘Annat er várt eðli: The Type of the Prepatriarchal Woman in Old Norse Literature’, in Structures and Meaning in Old Norse Literature, ed. by John Lindow, Lars Lönnroth and Gerd Wolfgang Weber, (Odense: Odense University Press, 1986), pp. 110–40. [752:16.c.95.28] develops similarities between Laxdæla, Vọlsunga and Brynhildr.

**Heinrichs, Anne, Der Óláfs þáttr Geirstaðaálfs: Eine Variantenstudie (Heidelberg, 1989) [752:37.d.95.18]

Heinrichs, Anne, ‘The Search for Identity: A Problem After the Conversion’, Alvíssmál, 3 (1993), 43–62

Heinrichs, Anne, ‘Der liebeskranke Freyr, euhemeristisch entmythisiert’, Alvíssmál, 7 (1997), 3–36. Accessed from <XXXX>, XXXX.

Heizmann, Wilhelm,'Bildformel und Formelwort. Zu den laukaR[small cap]-Inschriften auf Goldbrakteaten der Völkerwanderungszeit', in Runor och runinskrifter: Föredrag vid Riksantikvarieämbetets och Vitterhetsakademiens symposium 8-11 september 1985, Kungl. Vitterhets Historie och Antikvitets Akademien: Konferenser, 15 (Stockholm: Almqvist & Wiksell, 1987), pp. 145-153. Over 80o C5-6 bracteates, over 160 with runes (145). 'Unter den über 800 bisher bekannten Goldbrakteaten aus dem 5. und 6. Jahrhundert finden sich über 160 mit Runen. Viele dieser Inschriften sind entweder gar nicht oder doch nur sehr schwer zu deuten. Die deutbaren Inschrifted enthalten neben Runenmeisterformeln zumeist eine Reihe von Wörtern, die häufiger wiederkehren. So etwa alu, ehwu, laukaR[small cap] oder [sic italics] laþu. Die Forschung spricht dabei von magischen Formeln bzw. Formelwörtern. Ich beschränke mich bei dieser Untersuchung auf die laukaR[small cap]- Inschriften. // Die verwandten Wörter in den verschiedenen germ. Sprachen, also etwa an. laukr, aengl. leac, ahd. louh usw., dienen im allgemeinen zur unspezifischen Bezeichnung einer Reihe von Pflanzen der Gattung Allium. In Anschluß an Wolfgang Krause faßt man die Bedeutung von runischem laukaR[small cap et seq.] 'auf Grund der konservierenden Wirkung des Lauchs' gewöhnlich als magische Formel zur Förderung von Gedeihen und Gesundheit auf. Dieser Deutung setzte Krause in seinen Beiträgen zur Runenforschung II noch ein vorsichtiges 'vielleicht' voran. In den Runneninschriften im älteren Futhark dagegen wird diese Deutung bereits also gesichert hingestellt und daraus in verschidene Darstellungen übernommen. // Dabei wird jedoch außer acht gelassen, daß diese Deutung ihr Entstehen nicht zuletzt einer sehr hypothetischen Interpretation der Fløkandinschrift verdankt. Magnus Olsen hatte in seiner zu Recht gerühmten Abhandlung über die Inschrift des Knochenmessers von Fløksund (um 350 n.Chr.), diese mit Hilfe des Völsa þáttr aus der Flateyjarbók (ca. 1387-95) zu deuten versucht. Diese Deutung ist hinreichend bekannt und soll deshalb hier icht wiederholt werden. Klaus Düwel hat im zweiten und leider noch immer ungedruckten Teil seiner Habilschrift diese Interpretation einer kritischen Betrachtung unterzogen und auf deren Schwachstellen und sehr hypothetischen Charakter hingewiesen. // Un die Bedeutung der laukaR-Inschriften auf Brakteaten zu ergründer, halte ich es methodisch für angebrachter, die Vorstellungen, die mit Lauch verbunden waren und sind, mit Hilfe des reichen komparatistischen Materials zu untersuchen. Eine kritische Sichtung der Sekundärliterature zu Lauch in [146] der an. Literatur etwa zeigte dabei, daß auch dort Lauch zumeist in Zusammenhang mit einer bestimmten Textstelle oder -Gruppe nur unter einem Aspekt behandelt wurde. Daraus resultierende, 'ortsgebundene' Eisichten in die Funktion und Bedeutung von Lauch, fanden dann jedoch auch in anderen Zusammenhängen also Interpretationsbasis Verwendung. In der Regel läuft dies daraus hinauf, daß für Lauch eine enge Beziehung zur Sexualität, Potenz und Fruchtbarkeit postuliert wird. Dies läßt such in der Tat durch eine Vielzahl von Beispielen aus allen Teilen der Welt und allen Zeiten belegen. Doch ist dies, und das möchte ich eben besonders ausdrücklich betonen, nur ein Aspekt von Lauch, der nich de Blick auf eine ganze Reihe anderer Möglichkeiten verstellen soll. Ich nenne etwa die allseitz bekannte Verwendung von Lauch als Apotropaion. Lauch, vor allem natürlich Knoblauch, gehört zu den apotropäischen Zauberpflanzen schlechthin. Wenn also Magnus Olsen den laukaR- Formeln auf den Brakteaten eine mehr allgemein reinigende und schützende Bedeutung zuspricht, dann lassen sich dafür gute Gründe geltend machen. Auch Moltke hatte ha, allerdings vom Amulettcharakter der Brakteaten her arumentierend, für laukaR eine Bedeutung 'værn', 'beskyttelse' angenommen. // Nicht außer acht gelassen werden darf ferner die große Rolle, welche Lauch in der Heilkunde spielt. Praktisch ale Angehörigen der Gattung Allium zählen zu den meist verweendeten Heilpflanzen. Eine Reihe von Belegen, gerade aus der an. Literatur, umgeben Lauch geradezu mit der Aura eines Panacee oder Lebenskrautes. Auch daraus ließe sich die Verwendung der laukaR- Formel erklären. // Die von Krause lediglich auf grund des Völsa þáttr angefürhrte konservierende Wirkung der Pflanze--auch diese Wirkung wäre noch weit besser, sogar exerimentell, zu belegen--ist somit nur eine Möglichkeit neben anderen. Zieht man nur eine davon in Betracht, so wird das Bedeutungspotential von laukaR in einseitiger und unbefriedigender Weise reduziert. Es werden dabei Möglichkeiten übergangen, die keineswegs mit zwingenden Argumenten auszuschließen sind. // Neben den breits genannten Erklärungsversuchen, möchte ich nun im folgenden auf eine weitere und sehr viel konkretere Deutung aufmerksam machen. Ausgangspunkt meiner Interpretation ist dabei die Entschlüsselung der Brakteatenbildformeln duch Karl Hauk. In zahlreichen Publikationen zur Brakteatenikonologie hat Hauck einen entscheidenden Beitrag zur Erforschung des geistes- und religionsgeschichtlichen Hintergrunds eines Raums und einer Epoche geleistet, über die wir sonst kaum unterrichtet sind. Der vorläufige Höhepunkt dieser Bemühungen steht mit der kritischen Ausgabe und Kommentierung des gesamten bisher bekannten Corous kurz bevor, ein Werk das in engen Zusammenarbeit mit Fachwissenschaftlern benachbarter Disziplinen entstanden ist. Daß dieses Unternehmen keineswegs frei von [147] Irrtümern bleiben konnte, liegt in der natur der Sache. Gerade in der Anfangsphase bewegte sich meines Erachtens die Haucksche Argumentation häufig in der Sphäre gewagter Spekulation, denn in der wissenschaftlicher Argumentation. // Es kann hier natürlich nicht angehen, die Thesen und Ergebnisse Haucks auch nur annähernd vorzustellen und zu behandeln. Ich muß deren Kenntnis voraussetzen und beschränke mich auf wenige einführende Bemerkungen. Den Weg zur Entschlüsselung der Bildformeln eröffnete die grundsätzliche Einsicht, daß die Brakteaten auf dem Boden einer spätantiken Kaisermedallions. Diese wurde zunächst imitiert, dann gemäß eigener Vorstellungen abgewandelt. Über die Bildkonventionen der Mittelmeerwelt, deren Verständnis literarische Zeugnisse wesentlich erleichtern, sowie Vorstufen und ältere Analogien wird ein Eindringe in die Bildwelt der Brakteaten ermöglicht. Mit Hilfe der erstmals auf Brakteaten angewendeten Methode der Kontext-Ikonographie konnte Hauck zeigen, daß der Bildinhalt der überwiegenden Zalh der Brakteaten (besonders der C-Brakteaten) auf eine Pferdeheilungsthematik zu beziehen ist. // Eines der überzeugndsten Beispiele dafür ist die Interpretation der engen Verbindung des mächtigen Hauptes, insbesondere aber dessen Mundes, mit dem Schulter- und Kammbereich des Brakteatenpferdes. Varianten zeigen dabei sogar den Atem und das Blasen des Hauptes. Dieser Dastellung entspricht im Bereich der Erfahrungsmedizin ein um 330 n. Chr. von Apsytus, dem Stabsveterinär Kaiser Konstntins des Großen beschriebenes Heilverfahren der subkutanen Luftinsufflation bei Schulterlähmung. Diese Behandlung wuder noch zu Beginn unseres Jahrhunderts angewandt. Auf Brakteaten, so die Interpretation Haucks, wird dieses rationale Heilverfahren dem Götterfürsten in seiner Rolle as göttlichen Zauberarzt selbst zugeschriben, dessen Atem freilich der chirurgischen Unterstützung nicht bedurfte. Zu einer Reihe weiterer Indizien, diefür die Deutung Haucks sprechen, daß auf den C-Brakteaten das Thema der Pferdeheilung behandelt wird, zählt fermer die Darstellung der heilenden Handauflegung oder der Fuß-heilt-Fußbehandlung. Die heilungsbedürftigkeit des Tieres fällt dabei dem Betrachter nuch unbedint auf den ersten Blick ins Auge, sie erschließt sch jedoch überzeugend mit Hilfe der von Hauck angefürhrten Beispiele, deren Interpretation in enger Zusammenarbeit mit der Veterinärmedizin erfolgte. // Das religionsphänomenologische Verständnis dieser Heilungsthematik wird erhellt durch exemplarische Zeugnisse der Christus- und der Asklepios-Religion zr Rolle des göttlichen Therapeuten und deus medicus.Vor diesem Hintergrund wird die Deutung zahlreicher Brakteatenbilder als rühmende Darstellung des seegermanischen Götterkönigs in seiner Arztfunktion [148] verständlich. In Analogie zum magischen Weltbild zahlreicher Zaubersprüche, wonach deren Wirksamkeit die Bezugnahme bzw. Reaktivierung eines heisgeschichtlichtlichen Präzedenzfalles bedingt und sicherstellt, wird die These vom Amulettcharakter der Brakteaten erst durch die Annahme sinnvoll, es handle sich dabei um die bildliche realisierung einer primordialen Heistat. Haucks Versuche, dieses Geschehen in den größeren Rahmen von Regenerationsmythen zu stellen, sollen hier unerörtert bleiben. // Die methodische Vorgehensweise Haucks läßt such auch für die Deutung der laukaR- Inschriften gewinnbringend anwenden. Wenn nämlich in ungebrochener Tradition von der Antike bis in under Jahrhundert hinein Zauber- und Segensspruüche im Bereich der Pferdeheilkunde Anwendung fanden, insbesondere im Bereich der Verletzungen und Erkrankungen der Extremitäten, so gilt das in gleicher Weise für rationale Heilverfahren.. Das Schwergewicht liegt hier auf der Anwendung von Heilmitteln aus dem mineral- Pflazen- und Tierreich. Unter den dabei verwendeten Heilpflanzen sind an vornehmster Stelle die verschiedenen Spezien der Gattung Allium zu nennen. Meine Belegbeispiele entstammen zum einen antiker Tradition, die sich von der Mulomedicina Chironis aus der 2. Hälfte des 4. Jahrhunderts n-Chr. oder den Rezeptsammlungen im Corpus Hippiatricorum Graecorum, einer im 9. Jhd. n.Chr. veranstalteten Sammlung von Autoren des 4. nachchristlichen Jahrhunderts, bis in die mittelalterliche lateinische Fachliteratur mit Vertretern wie Jordanus Rufus aus calabrien (13. Jhd.) und Laurentius Rusinus aus Rom (ca. 1320-70) erstreckt. Zum anderen aber einer Überlieferung, die ihren Ausangspunkt im Roßarzneibuch des Meisters Albrant nimmt. Das Werk dieses Mannes, den die ältesten Handschriften also Schmied und Marstaller Kaiser Friedrichs in Neapel (=Kaiser Friedrich II von Hohenstaufen) bezeichnen, ist eine Leistung von großer Eigenständigkeit. Ebenfalls wenig beeinflußt von den antiken Fachschriften der Mittelmeerländer zeigen sich die Empiriker der sog. Stallmeisterzeit. Aus der schier unübersehbaren Zahl dieser Roßarzneibücher habe ich 12 herangezogen. Sie alle bestätigen die überragende Bedeutung von Allium in der Bahandlung von praktisch allen Arten der Verletzung und Erkrankung der Pferdeextremitäten. Ich nenne in aller Kürze, ohne die verschiedenen Erkrankungen im Detail zu erklären: Rehe, Atrophie der Huflederhaut, entzündete Anchwellungam Elenbogengelenk, Geschwulst an den Füßen der Pferde, Mauke, Ausschuhen, Verbällung u.a.m. Auch ein Blick auf die Verwendung von Allium in der Humanmedizin bietet das gleiche Bild. Immer wieder werden gerade diese Entzündungen etc. herangezogen. // Im Lichte dieser Zeugnisse wird ees daher kaum mehr überraschen, daß mit einer Ausnahme ich alle eindeutig identifizierbaren laukaR- Inschriften auf Brakteaten wiederfinden, die das Thema der Pferdeheilung beinhalten. Der [149] Sonderfall des Skydstrup-B Brakteaten kann hier nicht behandelt werden, sonder soll einer gesonerten Untersuchung vorbehalten bleiben. Ich möchte betonen, daß es mir hier um eine bedeutungsgeschichtiche Erklärung der laukaR- Inschriften geht, nicht um eine runologisch-philologische Untersuchung. Aus diesem Grund lasse ich die ganz Problematik, welche Inschriften nun dieser Grupper zuzuordnen sind, völling außer Betracht. Es ist ja eine beannte Tatasche, daß die Brakteatenmeister nicht immer mit den Runenmeistern identisch sein mußten. In der kopialen Überlieferung kam es daher immer wieder zu Entstellungen bis hin zur Unifentifizierbarkeit der Inschriften. Diesem Prozess waren auch die laukaR- Formeln unterworfen. // Zu Recht stellt Hauck in seiner Einleitung zum Brakteatencorpus heraus, daß die Runen es ermöglichten, die Verknüpfung con Heilsbild und Schrift auf den antiken Vorbildern auch auf den Brakteaten beizubehalten. Während aber bisher die laukaR- Inschriften im Sunne von Gedeihen, Gesundheit, Fruchtbarkeit, als formelhafte Entsprechungen zu den υγίεια- σωτηρία- und salus-Formeln spätentiker Münzprägungen zu sehen wären, so würde mein Deutungsvorschlag zusätzlich die weit konkretere Dimension eines Bezugs zu tatsächlich geübten rationalen Heilverfahren eröffnen. Damit erwiese sich laukaR als ein Formelwort, das in engster Beziehung zum Inhalt des bildlich Dargestellten stünde und somit der ganzen Mehrschichtigkeit der Bildformel durchaus entspräche: im Bereich der Erfahrungsmedizin als rationales Äquivalent zur subkutanen Luftinsufflation und ähnlichen Praktiken, auf der Ebene der vom Gott geübten Zaubermedizin als magische Zauberpflanze par excellence. In all diesen Eigenschaften ist Lauch janusköpfig wie die Bildformel selbst. Dieses Formelwort hat seine Funktion auf den verschiedenen Ebenen im innern Geschehen des Darstellten und wirkt doch auch wie jener heilsgeschichtliche redenzfall nach außen in die reale Gegenwart der Amuletträger und verheißt ihnen Heilung bzw. Schutz und Unversehrheit.'. With catalogue of LaukaR inscrpitions 149-51, notes 151-53.

Heizmann, Wilhelm, ‘Lein(en) und Lauch in der Inschrift von Fløksand und im Vǫlsa þáttr’, in Germanische Religionsgeschichte: Quellen und Quellenproblemel, ed. by Heinrich Beck, Detlev Ellmers and Kurt Schier, Ergänzungsbände zum Reallexicon der Germanischen Altertumskunde, 5 (Berlin: de Gruyter, 1992), 365–95. App argues that Loki accuses Heimdallr of homosexual sex—but I didn’t find it.Can’t have been big or significant if there.

Heizmann, Wilhelm, Wörterbuch der Pflanzennamen im Altwestnordischen, Ergänzungsbände zum Reallexikon der Germanischen Altertumsunde, 7 (Berlin: de Gruyter, 1993). Wissenschaftliche Pflanzennamen list under allium: Allium L. laukr (+M,P); Allium cepa L. blóðlaukr 1 (M), cepa (+M), rauðr laukr (M), unian (+M);Allium porrum L. porlaukr (M), porrum (+M); Allium < L. allium (M), geirlaukr (+P), hvítr laukr (M), kloflaukr (M); Allium schoenoprasum L. graslaukr; Allium ursinum L. rams (not sure what the codes mean--M for medicinal?) (p. 308). Mainly just gives piles of attestations--doubtless potentially useful if I want to follow this up.
73 (poetic) blóðlaukr just says 'Blut-Lauch (SK)' (whatever SK is), citing only Sturl:Hák 23; 95 (medical) blóðlaukr: 3 MedMisc citations, 'Tak (brodd af) blóðlaukum' (my normalisation of 3 different spellings.
34-35: laukagarðr, lots of attestations; poetic forms (laukagrund, lauk-Frigg, laukjafn); also laukalǫgr + laukslǫgr (Med), laukastuldr, laukaþefr, lauksblað, laukshǫfuð. Defines laukr (with loads of attestations) as 1. Lauch, Komp. benlaukr P, blðlaukr (M, P), geirlaukr, graslaukr, halmlaukr, hjalmlaukr, húslaukr (M), hvítr laukr (M), ímunlaukr (P), ítrlaukr (P), kloflaukr (M), náttlaukr (M), porlaukr (M), randlaukr (P), rauðr laukr (M), sárlaukr (P), vínlaukr; 2. PBN 'Lauch' [poetic by-name I suspect, 'cos all the citations are poetic], 3. Schwert (Poet), 4. Mast (Poet), citing SNE 157.21/2: 'Her er skip kallat lavks hestr;lavkr heitir siglv tre'; Komp. remmilaukr (P). With other attestations for poetic material (but no new words or compounds I don't think) 78-79 (including the citation 'sem manni mær lauk eða ǫl bæri' Flokka af Sveinn Alfífuson c. 1034, Skj. 1A 423, B 393), and for medical 111.
NB 160 (Glossen) 'elleborus: Elleborus þung a donsku' (Med Misc 71.15).
More to be done with this when you have time.

Helga Birgisdóttir and María Bjarkadóttir, `Kreppa í íslenskum barnabókum: Hugleiðingar um barna- og unglingabækur ársins 2010', Spássían (spring 2010), 37--40. Flateyjarbréfunum eftir Kristjönu Friðbjörnsdóttur: 'Þar er kreppan aflið sem setur söguna af stað en bókin fjallar um Ólafíu Arndísi sem flytur ásamt fjölskyldu sinni til Flateyjar yfir sumartímann. Pabbi hennar er atvinnulaus en fær tímabundna vinnu í eynni. Bókin fjallar þó að öðru leyti lítíð um kreppu og meira um það hvernig er að vera á mörkum þess að vera barn og unglingur. Ólafía Arndís stendur við þröskuldinn að spennandi en samtímis ógnvekjandi heimi unglinga og í Flatey lærir hún að meta einfaldari hliða lífsins og fær næði til þess að velta hlutunum fyrir sér í fjarlægð frá borginni þar sem asi og stress ráða ríkjum' (Helga Birgisdóttir and María Bjarkadóttir 2010, 38). Helga Sigurðardóttir, Stúfur tróllastrákur: 'er samfélagsgagnrýnin ádeila á allt sem farið hefur úrskeiðis undanfarin ár, hvort sem um er að ræða neyslumenningu, samfélagið fyrir hrun, banka, peningabrask, verksmiðjubyggingar eða umhverfisstefnu stjórnvalda ásamt ýmsu öðru. Sagan fjallar um Stúf tröllastrák, betur þekktan sem einn af 13 jólasveinum, og upplifun hans af umheiminum þegar [39] hann ákveður að hefja skólagöngu í barnskóla. Einamanaleiki og gildi þess að eiga góða og samheldna fjölskyldu eru höfundi einnig hugleikin umfjöllunarefni og Stúfur er gáttaður og oft forviða yfir því hvernig mennirnir láta. Tröllin, álfarnir, og náttúran sem þau byggja eru sett fram sem skörp andstæða við það sem höfundur telur að þurfi að bæta í samfélaginu. Tröll og álfar eru göfugar verur sem við mennirnir ættum að hlusta á og draga lærdóm af lifnaðarháttum þeirra. Gallinn við bókina er sa að höfundur hefur viljað koma allt og mörgum atriðum á framfæri og lesandinn þreytist fljótt á því hve allt er erfitt og flókið. Tröllin eru ekkert sérstaklega heillandi persónur frekar en mennirnir og hefði mátt leggja meira í persónusköpun ef koma ætti á framfæri skilaboðum um ákjósanlega lifnaðarhætti' (Helga Birgisdóttir and María Bjarkadóttir 2010, 38-39).

Helga Þórey Jónsdóttir, 'Atomic Station', in ''World Film Locations: Reykjavík'', ed. by Jez Connolly and Caroline Whelan (Bristol: Intellect Books, 2012), pp. 14-15 (14).: 'the powerful imagery is coincidentally linked to the 2009 protests ... following the Icelandic banking crisis'. http://books.google.co.uk/books?hl=en&lr=&id=7em2oTwjfisC&

*Helm, Karl, ‘Der angelsächsische Flursegen’, Hessische Blätter für Volkskunde, 41 (1950), 34-44.

Helm, Rvdolfvs (ed.), Fabii Planciadis Fvlgentii V.C. opera (repr. Stuttgart, 1970) Originally 1898 it says, no place tho’. ‘Fabii Planciadis Fulgentii V. C. Expositio Sermonum Antiquorum ad Grammaticum Calcidium’ pp. 109–26. p. 118 (§22): ’22. [Quid sit catillatum.] Catillare dicitur per alienas domus infrontate girare, a catulis tractum, quod per omnes domus circuant; unde et Propertius: “Catillata geris uadimonia, puplicum prostibulum” et Plautus similiter ait: “Quin meam uxorem mittam catillatum?”

What a load of rubbish, don’t need that.

’52. [Quid sit alucinare.] Alucinare dicitur uana somniari tractum ab alucitas quos nos conopes dicimus, sicut [125] Petronius Arbiter ait: “Nam centum uernali me alucitae molestabant”.’ (124–25).

* Cecil G., Culture, Health and Illness (Butterworth-Heinemann 1990)

Helmerson, Erik, `Han sågar hemlandet Island', Dagens nyheter (21 March 2014), 5. 'När man läser Steinar Bragis böcker och talar med honom om hemlandet förefaller han vara den sämste isländske turistambassadören sedan Eyjafjallajökull. Han får Island att framstå som en nordlig bananrepublik med en liten skräpvaluta som snarast borde kastas i havet och ersättas med euron: "Vi lider av kulturell främlingsfientlighet och påminner om Ukraina, med en massa små Putin vars enda intresse är att hålla landet utanför EU" '.

Helms, Mary W., Ulysses’ Sail: An Ethnographic Odyssey of Power, Knowledge, and Geographical Distance (Princeton: Princeton University Press, 1988). 22–30 e.g.s of spacial zones include both binary and trinary (latter with a frontier area before total outsideness); 30– discussion, including relationships with time, shapes and patterns of space etc. 49–65 ‘The Politics of Distance’. ‘In these paradigms and schemata [those discussed thitherto], distant places and things carry various moral connotations that assist members of society, living in the here and now, to understand their place and significance within a wider cosmic setting’ (49); blexer,ut also marks out useful resources etc. ‘In other words, concepts of geographical distance can signify more than the quaint expression of myth; places, peoples, creatures, and material items from the world “outside”—even the very concept of “distance”—can be used directly and concretely to regulate and operate the world “inside”. Cosmic ideologies, including concepts of geographical distance, can be put to use, as we well know, to identify and activate political intents and ideologies’ (49). The power in the ability to conquer distance by flight, superhuman speed etc. 61–64.

Helms, Mary W., Access to Origins: Affines, Ancestors and Aristocrats (Austin: University of Texas Press, 1998). ‘Access to Origins is the fourth volume in which I have sought to explore implications of the general hypothesis, first presented a number of years ago in Ancient Panama (1979), that in human cosmologies geographical distance corresponds with supernatural distance. This idea was initially suggested to me as I pondered the fact that indigenous peoples of pre-Columbian Panama, and especially the elites of the centralizes polities of chiefdoms characteristic of the isthmus, tangibly embodied the qualities of the celestial realm in skillfully crafted golden ornaments frequently obtained from neighbouring Columbia, a locale situated not celestially “up there” but geographically “out there”—yet apparently evocative, nonetheless, of the qualities associated with the cosmological realm “above”. // Intrigued by the theoretical possibilities suggested by investigation of geographically distant or outside locales in terms of cosmography rather [xii] than of ecology, as was then the fashion, I sought to further ground the initial hypoethesis in a broader, cross-cultural setting. Thus, in Ulysses’ Sail (1988), using ethnographic data from a wide range of societies, I argued that awareness of a geographically distant places, peoples, and things constitutes a valued type of esoteric knowledge often avidly sought and greatly prized as a politically useful resource by politically ambitious persons in both centralized and noncentralized polities’ (xi–xii).

*Hemmendorff, O., ‘Gravens bipersoner’, in Skalks Gæsteborg (Højberg: XXXX, 1985), pp. 13–20

*Hempel, Heinrich, ‘Matronenkult and germanischer Mutterglauben’, Germanisch-romanisch Monatsschrift, 27 (1939), 245–70; rev. ed. in Kleine Schriften, Heidelberg, Carl Winter 1966, pp. 13–37.

Henderson, George, Vision and Image in Early Christian England (Cambridge: Cambridge University Press, 1999) H Avokok. 7 Henderson

*Henderson, J., ‘Pagan Anglo-Saxon Cemeteries: A Study of the Problems of Sexing by Grave Goods and Bones’, in Burial Archaeology: Current Methods and Developments, ed. by C. A. Roberts, F.Lee and J. Bintliff, British Archaeological Reports, British Series, 211 (Oxford: XXXX, 1989)

Henderson, Lizanne, and Edward J. Cowan, Scottish Fairy Belief: A History (East Linton: Tuckwell, 2001). ‘Although they conjure images of ethereal, and, in the minds of some, small creatures, the fairies of Scotland represent rather a colossal subject which tends to grow on acquaintance. We are conscious that we could have spent much more time in serch of them and that, as in the best fairy tales, all has not been quite resoved at the end’ (Acknowledgements, p. ix). C15-19 (1). ‘Belief is not the easiest of subjects to study. In approaching the mentalité, or mental world, of a past age it is important to shed anachronistic attitudes, to be aware that our predecessors’ response to events and perceptions was not the same as our own. Since there was no assumption of the natural as opposed to the supernatural, folk across the wide spectrum of society had no sense of the impossible…’ (3). Ballads and witchcraft trials ‘devlued and ignored’ (4, cf. 3-6). ‘A frustrating aspect of the trial records is the frequently abrupt termination of the transcript, presumably at the behest of the judges who were, in the main, only interested in recording certain types of evidence, namely those which they w

ished to hear. This is very noticeable in Isobel Gowdie’s trial (1662), where so often the copyist stopped writing down the details about the fairies, which she so amply provided’ (4). ‘Contrary to the view that the ballads “present no coherent record of either historical event or of [5] popular belief and custom at any one particular period”, we would claim that the ballads do preserve valuable material and that they do indeed provide an important articulation of folk belief’ (5)—but surely also an important means of inculcating it, which they don’t seem to develop here. ‘Researching Scottish fairy belief is rather like confronting a huge obscure painting which has been badly damaged and worn through time, great chunks totally obliterated and now completely irrecoverable, portions repainted by poorly skilled craftsmen, and other parts touched up by those who should have known better’ (5), well kind of, but maybe it always looked a lot like that. Not a lot like a picture. ‘In assembling this material, we have not worked toward some deconstructionist end, but rather have tried to synthesise the individual components, to reconstruct the whole essence [6] of fairy belief as a distinct phenomenon’ (5-6). Use of essence bothers me here… is this paradoxical, or nearly so? ‘…we feel some envy for Thomas Rhymer who enjoyed the assistance of the Fairy Queen to show him the road. In our case, however, we must find another way to Elfland’ (6)—ah, but your way is in fact the same way as everyone else always had to take.

‘There is, arguably, as much evidence of one kind or another for the activities of fairies from the fifteenth to the erly nineteenth centuries as there is for the existence of either the Picts, the Britons, the Angles or the Scots during the first milennium of Scottish history’ (8). Hmm, fun  Meaningful?

‘One of the functions of folklore is to maintain the stability of culture … People who have had a supernatural experience do not always interpret it as such themselves: “the social group that surrounds him [or her] may also participate in the interpretation”. Furthermore, while some people may be prone to phenomenal experiences, others may be better able to provide an explanation. Ultimately, “the group controls the experiences of its members”.’ (11). ‘That many people in pre-industrial Europe believed in fairies cannot be disputed on the basis of available evidence. They were a part of everyday life … as incontrovertable as the existence of God’ (12). Hmm, but that begs a question—cf. Evans, somewhere, about folks not going to Church except once a year for harvest festival. How important is God to them, really? p.30 n. 5 lots of refs re p. 12 on nature of belief from an academic’s p.o.v. ‘It has been observed that the supernatural is the least studied of all topics in the folklore discipline, a circumstance that can be attributed to an academic bias against supernatural beliefs on ideological grounds: namely, that such beliefs “arise from and are supported by various kinds of obvious error”. A great deal of scholarly work has taken this perspective, a “tradition of disbelief”, as its starting point, the adoption of an attitude in which both belief and disbelief are suspended and an external point of view taken. The approach adopted in this book is that which has been termed “experience-centres” and focuses not on whether a belief is true or untrue, but on the reasons such beliefs are held to be credible. It should be possible to believe one’s informants without believing their explanations. When dealing with the beliefs of people in the past there is the additional problem of trying to understand the world in which they lives, a world constantly subject to modification by the identical beliefs which we are trying to recover’ (12). Cites seelie < sellig. Sellig?! 14 re euphemisms where scary fairies are said to be good; 14-16 on other names and euphemisms. 16-17 on etymology of fairy. Woo, some weird OE forms knocking around here… ‘aelf meaning “supernatural” ’ (17). Down on fata etymology. Mainly from Williams 1991; see what he says… ‘The earliest recorded usage of ‘Elf’ is found in Bald’s Leechbook’ citing Jolly 1996, 145-67 (32, being n.14). What?! Does Jolly say this too? ‘The importance of Robert Kirk’s work to the understanding of the nature of fairy belief, and other supernatural phenomena, cannot be stressed enough since he greatly enhanced his account by drwing upon a range of informants and tradition-bearers’ (17). 19 re Tuatha Dé. Repeats usual stuff. 19-24 re demythologisation ideas/other learned interpretations. 24-30 re perpetual retreat of fairies. ‘The notion that the fairies were always slightly out of reach, slipping beyond human ken as they vanished into the mists of time, is exceedingly tenacious and of long duration. Almost every generation has apparently been convinced that fairy belief was stronger among its predecessors’ (24).

‘The crossing of some sort of water barrier is a common requirement for many travellers to the Otherworld, found time and time again in myths, legends, sagas, poetry and medieval romances’ (36) with Thomas the Rhymer as e.g. here. Cf. elfy water connection? ‘Thomas the Rhymer’s exotic excusrion’ unparalleled—the rest briefer, or just stumble on fairy world (37). ‘At her trial in 1588 Alison Peirson of Byrehill related that her uncle was “careit away with thame out ofmiddil-eird” ’ (37). ‘Following the lead of folklorist Peter Narváez on the subject of fairy belief in Newfoundland, van Gennep’s temporal usage of liminality can be supplanted with a spatial interpretation and applied to the fairy landscape of Scotland. Fairy belief, as with many folkloric traditions, established “proxemic boundaries on the geographical areas of purity, liminality, and danger”. It was in the area between known space (purity) and unknown space (danger) that encounters with the fairies frequently took place’ (39). A matter of elves moving from known space (cf. miðgarðr) into unknown (útgarðr). However, as we know from Hastrup this also maps onto otherworldly space in the real world; cf. interaction of Weland stuff with Berkshire landscape? And of course the role of fairies in demarkating physical boundaries maps onto demarcting social boundries etc. Relationship close and important, at least in later stuff. ‘There is a good deal of information with regard to the location of Elfland, although the details are fragmentary and confusing’ (39)—and it’s everywhere. Witch trial evidence heavy on hills (41).

Table 1, p. 40 (from Narváez ‘in slightly modified form’)

HEAVEN

Fairies

middle earth [sic]

PURITY LIMINAL SPACE DANGER

Known Space Hawthorn Unknown Space

Wells

Hills, etc.

Mortals

HELL

‘Elspeth Reoch, tried in Orkney in 1616, also first met the fairies at a lochside in the district of Lochaber. Bessie’s fairy contact, Thomas Reid, explained that they were the “gude wichtis that wer rydand in Middil-zerd”. alison Peirson also spoke of her uncle being taken from “middil-eird”. “Sir Cawline” is the man from Middle Earth who defeats the eldritch king, and cock-crow heralds another day in Middle Earth in “Sweet William’s Ghost”. In medieval parlance Middle Earth signified the actual world of mortals, between Heaven and Hell; it is only with the advent of Tolkien that Middle Earth is transformed into a truly magical place’ (42). Bloody hell. Check what –zerd etc. mean! Does ‘Middle Earth’ actually occur anywhere (check MED OED and Dictionary of the Older Scots Tongue)? But refs interesting otherwise. Norse influence?

‘What begins to emerge in discussing locality is that there are specific places connected with fairies—a supernatural landscape, an observation which has also been made regarding places associated with witches and their sabbats. The locations, when given in trial confessions, are almost always very specific. Placenames reflect mentalities as well as toponymic information. “Man takes and makes the outside world to be like himself, a sort of second self”, often, in Gaeldom, naming features of the landscape after parts of his own body. The suggestion that human beings define the world around them in relation to themselves could be greatly expanded. In a similar fashion placenames and landscapes can also be seen to incorporate and reflect the beliefs and ideas of people’ (42).

‘The demarcation of particular areas as fairy places may have served a larger social purpose: to protect community members from known, or presumed, dangers. To be alone on the hills, by water, in the forest, basically away from the home, the village or town, and away from the social group was to be imperilled’ (44); ‘However, in some instances that very separation, to be alone or individuated in some way, could led to increased power or status in the community through alleged communication with the Otherworld … To be alone, among fairy-infested places, was potentially empowering’ (44). Fairy world usually nice place (interesting that, what’s it about? Temptation?) 45-6; may disappear 46; dead sometimes seen there 46-7.

Most ev for fairies being human sized and even indistinguishable from humans (so Robert Kirk, e.g.) (47); but wee ones maybe variant trads as well as just antiquarianism/’scientific’ wotnots (47). ‘Scotland’s southern neighbour certainly seems to have had a smaller type of fairy. Two Anglo-Saxon books of remedies … might permit the speculation that Scottish elves almost certainly originated as English immigrants, albeit with a significant infusion from Scandinavia. Such works contain plentiful advice on how to defend oneself against the malignant attacks of these tiny creatures for whose existence there is no comparably early Scottish evidence’ (47). 48 re Gerald’s account of Elidyr and wee folk in Journey round wales; NB entry to fairy world much like in Thomas Rh (48) (also in the Marie de France thing tho’; v. unlike haugar for draugar tho’ cf. mountain with dead in in Eyrb. and Guðmundr of Glæsisvellir). Small stature inspired by pictures of demons as on Eadwine Psalter? And going back to things like Gregory the Great’s demon on a lettuce? (Somewhere in Kieckhefer he cites several examples of this, without realising the source—good example of popularity of idea. Where?). Also dweorg angle? Dvergar etc.? And development of imp etc. useful angle; changelings and cripples generally.

Keen on a ‘dwarf’ (droich(?-)) in poem c. 1500, ‘The Maner of the Crying of Ane Play’, Bannatyne MS. ‘Ane Littill Interlud of the Droichis Pairt of the Play’ (49). Sounds interesting. ‘Traditions about tiny creatures have a relatively long history. In the anonymous poem “King Berdok” written c. 1450, and in which, incidentally, the first recorded Scottish usage of the term “fairy” appears, [54] there is a line that states that Berdok lodged in summer in a cabbage stalk, but in winter in a cockleshell’ (53-54). ‘Another description of great interest is found in the 1662 witchcrft trial of Isobel Gowdie, who confessed to meeting with the fairies and visiting with them inside fairy hills on several occasions. She claimed to have witnessed the manufacture of elf arrowheads by “elf-boys” who were, in appearance, “little ones, hollow, and boss-baked”; they spoke “gowstie lyk”. Since “boss-baked” seems to mean diminutive and hump-backed, while “gowstie” conveys the sense of roughly or gruffly, it could be that Isobel was talking about a brownie or trow-like creature and hence, the closest thing so far found in the witch trials to the wee wee man of the ballads. // The ballad of “The wee Wee Man” is the only example in the Child ballad corpus of small fairies … As described, he recalls a creature similar to the dwarf, gnome or kobold found in Teutonic and Scandinavian traditions’ (55).

‘Strength is a characteristic of several fairies apart from the wee wee man. For example, the fairy lover in “Hind Etin” casually ripped a tree out by the roots and then proceeded to carve out a cave “monie fathoms deep” ’ (57). Reminiscent of La3amon. 59-61 more on fairies as the dead. In Bessie Dunlop’s trial. ‘Anxiety about death is universal, but perhaps it had a particular sting in Reformation Scotland, where, while the good and the godly were predestined for salvation, there must have been legions of less fortunate and less confident souls who had severe doubts about what awaited them in the afterlife. For some the home of the fairies, imperfect though it was, provided some sort of an alternative, just as the very idea od Fairyland permitted some assuagement of the grief attending the death of a loved one’ (61).

‘Although the fairies had special days and times which they favoured for glamouring ill-fated humans, they could strike at any time and, if they were so minded, there was very little one could do to avoid these persistent and capricious creatures’ (74). ‘Activities such as eating, drinking, speaking, or sleeping in a taboo place were all common mistakes made by luckless mortals’ (75). ‘ “King Orfeo” [sic] lost his wife to the fairies when she was struck by a fairy dart: “For da king o Ferrie we his daert/Has pierced your lady to da hert”.’ (77). Hmm, Cupid angle here too? ‘There are numerous references within the witch trials to animals, especially cattle and horses, being “shot to dead”, a term which implies a sudden attack of illness or death as a result of a fairy dart. Witches were often implicated for directing these particular assaults, with or without the assistance of the fairies. Isobell Young of Eastbarns (1629), Katharine Oswald in Niddry (1629), Alison Nisbett from Hilton, Berwickshire (1632), John burgh at Fossoway (1643), and Jane Craig in Tranent (1649) were all alleged to have the ability to cast elfin darts’ (77) [Aliesone Nisbett only has a ‘shot to deid’ and ‘ane suddane shote’ thing]. However: ‘Protective charms against elf-shot were occasionally recorded, for example in the testimony of Bartie (Barbara) Paterson in 1607, who sought to defend against specialist types of shot aimed at the portals of buildings or at different parts of the body: // And for using of thir charmes following, for charmeing of cattell; “I charme thé for arrow-schot, for dor-schot [door-shot], for wondo-schot [window-shot], for ey-schot, for tung-schote, for lever-schote [liver-shot], for lung-schote, for hert-schot, all the maist, in the name of the Father, the Sone and Haly Gaist. Amen”. // Bartie had no problem combining magic and religion’ (78). Cool, but no elves that I see there, so how accurate is the earlier statement? Also cites Jonet Morrison on ‘elf-shot’, but quotation has only ‘shott’ (78-9). Check out these and other refs here. Childbearing connections 79-80 v. like Scandinavia etc. Talents bestowed by fairies 83-4. ‘Isobel Strathquin, tried alongside her daughter in 1597, was similarly obliged to sleep with an “elf man” in order to acquire her occult powers’ (84). 94-100 changelings.

‘The objectives of the reformers were undoubedly well-intended and sincerely inspired, but by reinventing a world where there could only be the forces of good, upheld by God, and the forces of evil, controlled by the Devil, they destroyed the grey area once inhabited by fairies, ghosts, and witches, and relegated them all to the dominion of Satan, whose power appeared to be growing ever stronger. The new “moralized universe” placed more and more responsibility on the shoulders of the individual’ (116). ‘Fairies and ghosts were not the only entities subjected to the redefining process. Elsewhere in Europe werewolves, for instance, underwent a similar metamorphosis. Portrayed in medieval texts and cherished in folk tradition as beneficent figures who actually fought [118] the legions of Hell on behalf of their communities [really? says who?], it was not until the mid-fifteenth century that the benign nature of the werewolf was obliterated to be usurped by the vicious and terrible evil-doer intent upon devouring livestock and children; at approximately the same time the hostile image of the witch crystallised’ (117-18) [Citing Ginzberg, The Night Battles, 28-32].

Of great interest re A-S material how thoroughly integrated are ‘fairies’ and witchcraft in the Scottish witch trials. Artefact of the historical analysis? ‘Within the trial evidence it is possible to recognise “a more complex statification”, in which the words of the accused are covered by a “thin diabolical crust”.’ (118, citing Ginzberg, Ecstasies, 97). ‘It was long ago pointed out that because christianity would accept only two categories of spirits, angels and devils, and as fairies belonged to neither, “the fulminations of the curch were, therefore, early directed against those who consulted or consorted with the Fairies”. However, during the fourteenth century, at around the same time as some notion of the witches’ Sabbat began to take shape, toleration of a belief in creatures which seemed to fit into neither category lessened, and they were increasingly viewed by officialdom with fear and suspicion. For example, among the charges laid upon Joan of Arc, burned for heresy and sorcery in 1431, was familiarity with the fairy folk’ (127, wow I wonder what the Joan of Arc bit’s about? Bog standard demon stuff misrepresented?). ‘The reformers, faced with the task of eradicating all vestiges of competing pagan beliefs, were confronted with a daunting task … Traditions about fairies had effectively blended christian elements, leaving the fairies in a morally ambiguous position. The rise of the demonic, and the subsequent demonisation of the fairies, can be traced in Scotland through the witch trials, but it can also be shown to predate the ing’s visit to Denmark. The association between fairies and the Devil was stirring among some of the authorities at least twenty years erlier and was probably a precondition which allowed for the full crystallisation of this demonic connection so soon after James’s return’ (127). Hmm, how will this fit with my stuff?

127-9 re trial of Jonet Boyman 1572, ‘one of the richest accounts hitherto uncovered for both fairy belief and charming, suggesting an intriguing tradition which associated, in some way, the fairies with the legendary King Arthur’ (127). 128 says of a great company of women causing trouble at a house, sounds rather like wið fær. 129-30 re Bessie Dunlop 1576. Apparently no ev of maleficium, merely of having ‘anything to do with the fairies’ (129) enough to kill her. Annoying tendency here to use ‘fairy’ and obscure the words used in the primary sources. ‘It is unclear, in the … confession of Andro Man, to what extent the extraordinary mingling of fairy and witch beliefs was a product of Andro’s ideas or those of his judges’; re quotation ‘thay com to the Binhill, and Binlocht, quhair thay use commonlie to convene, and ... all thay quha convenis with thame kissis Christsonday and the Quene of <B>Elphenis</B> airss’, ‘But the description of the fairy revels that he attended on Halloween are strikingly similar to a witches’ Sabbat’ (133). ‘The intermingling of fairies and witches is also found in belief traditions about the goddess, clearly derived from the world of learning’ (135); William Hay, 1564, has ‘Diana the queen of the fairies’, but looks like original is in Latin, so what does he really say? James VI, ‘That fourth kinde of spirites, which by Gentiles was called Diana, and her wandring court, and amongst us was called the Phairie’ (135), cite 135-6 re these analogues to fasciculus morum; doesn’t Keith have some later comparanda too?

‘The words ‘fairy’ and ‘elf’ have been used interchangeably in Scotland. The earliest recorded use of ‘fairy’ appears in an anonymous poem entitled “King Berdok” written c. 1450; “elf” is first noted in the poetry of Robert Henryson’ (152) app. in Orpheus.

p. 217 table of ‘All [Scottish] witch trials so far found that contain references to fairy belief’

Re Issobel Gowdie: ‘The bias shown, even by relatively recent scholarship, toward the witch trial evidence is also problematic. Commenting on the case of Bessie Dunlop, Robert Chambers opined, ‘the modern student of insanity can have no difficulty with this case: it is simply one of hallucination, the consequence of diseased conditions’. The confession of Isobel Gowdie is frequently dismissed as the product of insanity. Sir Walter Scott commented, ‘it only remains to suppose that this wretched creature [Isobel] was under the dominion of some peculiar species of lunacy’. J. A MacCulloch accused Isobel of ‘delusions and erotic ravings’. Even Katharine Briggs’ response to this case was highly prejudicial: ‘these, strange, mad outpourings at least throw some light on the fairy beliefs held by the peasantry of Scotland in the seventeenth century’ (4). [Briggs, The Vanishing People, 1978, 25]. 37-8 analogues re Horse and Hattock. ‘The presence of large bulls bellowing and roaring was an indication of much wealth and status so far as members of an agricultural community were concerned’ (46). ‘Isobel was one of those … who not only conveyed information, in David Buchan’s model, about “the world around” but also about “the world around that” ’ (67)—positive view of Isobel as a source. 77 seems to accepts Isobel re elf-shot; ‘Isobel Gowdie interspersed fairy and diabolical beliefs in her confessions of 1662 to a degree that is unrivalled in any other known witch trial. Though Isobel came from Auldearn in the North of Scotland, an area slow to experience the full force of the presbyterian system, her confession can surely be seen as indicative of the extent to which such phenomena had become assimilated into folk culture. It can certainly be taken as evidence of the tenacity of fairy traditions within Scotland, still clinging on despute almost a century of intensive persecution’ (134).

*Henderson, Lizanne (ed.), ‘Fantasticall Ymaginatiounis’: The Supernatural in Scottish Culture (East Linton, 2002) [not in GUL!!]

Geraldine Heng, 'The Invention of Race in the European Middle Ages, I: Race Studies, Modernity, and the Middle Ages', Literature Compass, 8.5 (2011), 258–74 [available online: https://DOI 10.1111/j.1741-4113.2011.00790.x]

Geraldine Heng, 'The Invention of Race in the European Middle Ages, II: Locations of Medieval Race', Literature Compass, 8.5 (2011), 275–93 [available online: https://DOI: 10.1111/j.1741-4113.2011.00795.x]

*Hennessy, W. Annals of Loch Ce´. A Chronicle of Irish Affairs from A.D. 1014 to A.D. 1590. Translated by William M.

Hennessy. 2 vols. London: Longmans, 1871. ‘Cheese signified women and, by extension, it signified sex. An Irish chieftain nicknamed Cheese-Guzzler O’Ruairc died of a “surfeit of sex” in 1204; his fatal partner was a real woman, but the episode bears overtones of the night witch (Annals of Loch Ce´ 1871, 1232–3).’ Can’t say I’m convinced.

Hennessy, W. M., ‘The Ancient Irish Goddess of War’, Revue Celtique, 1 (1870–72), 27–57. ‘I have referred to Neman, Macha, and Morrigu, as the so called sisters of the Badb. Properly speaking, however, the name Badb seems to have been the distinctive title of the mythological beings supposed to rule over battle and carnage. M. Pictet feels a difficulty in deciding whether there were three such beings, or whether Neman, Macha, and Morrigu are only different names for the same goddess; but after a careful examination of the subject I am inclined to believe that these names represent three different characters, the attributes of Neman being those of a being who confounded her victims with madness, whilst Morrigu incited to deeds of valour, or planned strife and battle, and Macha revelled amidst the bodies of the slain’ (14). On basis of stuff here this seems OK but over-systematised. ‘In the enumeration of the birds and demons that assembled to gloat over the slaughter about to ensue from the clash of the combatants at the battle of Clontarf, the badb is assigned the first place. The description is truly terrbile, and affords a painful picture of the popular superstition at the time. ‘Ro erig em badb discir, dian, denmnetach, dasachtach, dúr, duabsech, detcengtach, cruiad, croda, cosaitech, co bai ic scredách ar luamain os a cennaib. Ro eirgetar am bananaig, ocus boccanaig, ocus geliti glinni, ocus amati adgaill, ocus siabra, ocus seneoin, ocus demna admilti aeoir ocus firmaminti, ocus siabarsluag debil demnach, co mbatar a comgresacht ocus i commorad aig ocus irgaili leo.’ / ‘There arose a wild, impretuous, precipitate, mad, inexorable, furious, dark, lacerating, merciless, combative, contentious badb, which was shrieking and fluttering over their heads. And there arose also the satyrs, and sprites, and the maniacs of the valleys, and the witches, and goblins, and owls, and destroying demons of the air and firmament, and [40] the demonaic phantom host; and they were inciting and sustaining valour and battle with them.’—‘Cogadh Gaedhel re Gallaibh,’ Todd’s ed. p. 174. vbl similarities from Táin quoted 41-3. ‘Of the effects of this fear inspired by the Badb was geltacht or lunacy, which, according to the popular notion, made its victims so light that they flew through the air like birds’, with various egs (including Suibne of course) (43). Otherwise most stuff from Táin, read it. 55-7 appendix by C. Lottner on how it’s a bit like Valkyrie stuff, reckons it goes back to dead early times. NB that this stuff would be tolerably paralleled by the 9 hags of Gloucester who appear in Peredur and whom I don’t imagine Chrétien includes: 232, 256-7 in Pantz’s trans.

Henning, Sam. (ed.), Siælinna thrøst: første delin aff the bokinne som kallas siælinna thrøst, Samlingar utgivna av Svenska Fornskift-Sällskapet, 59 (Uppsala: Almqvist & Wiksell, 1954)

Henningsen, Gustav, ‘ “The Ladies from Outside”: An Archaic Pattern of the Witches’ Sabbath’, in Early Modern European Witchcraft: Centres and Peripheries, ed. by Bengt Ankarloo and Gustav Henningsen (Oxford, 1990), pp. 191-215. ‘The picture of the Sicilian fairy cult painted by the Inquisition’s trial records displays a flourishing tradition, with variations from district to district … The fairies are participants in a group of seven (six or five) women, and one of them is “The Queen of the Fairies” (Reina de las Hadas). She is also known as ‘La Matrona’, ‘La Maesta’, ‘The Greek Lady’ (Le Señora Griega), ‘Señora Gracia’, ‘Doña [196] Inguanta’, ‘Mandatta’, ‘Doña Zabella’, or ‘The Wise Sybil’ (La Sabia Sibila)’ (195-6) cf. Finns as elves. May be black or white but have weird feet (196). ‘Everything considered, we can see that poor Sicilians talked endlessly among themselves about the fairies, and that those of the who were themselves donas de fuera gladly described their wonderful adventures, even when this might be dangerous. The large numbers of informers and witnesses in the donas cases speak for themselves: there could be ten, twenty, or thirty witnesses against one accused person’ (198). Seem all to be poor and mostly women (8 men out of 65 tried), despite claims that both involved and nobles too. Usually professional healers; the dreaming bit extends their powers specifically to helping out with illnesses caused by fairies (200) (humans and animals); egs. 200- Ritual of giving food and hospitality to donas paralleled by Perhta stuff, Burchard (not mentioned), modern Gk. folklore customs (201, incl. n. 8). 1384-90 Milan Inquisition two women confess that they go out thurs nights with Signora Oriente 203-4. Instructed in healing etc. (204). With refs. ‘I believe that the reason for the lack of success in diabolizing the Sicilian donas de fuera and bringing on them the same fate as that of their charismatic colleagues in Friuli, the lack of success in involving the devil in the poor Sicilians’ deam world and giving him a permanent place there, is connected with the fact I have mentioned earlier, that no notions of wicked and mischief-making witches existed in Sicily. In Friuli, popular tradition included both “good” witches (benandante) and “bad” witches (stregoni), while the Sicilians did not hold a similar dualistic system of belief. As we have seen, their donas de fuera complex was ambivalent: fairies and “witches” could exercise both good and ill, although the harm they caused was seldom so bad that it could not be repaired through an expiation ritual. This is the reason for Sicily presumably having retained a particularly archaic form of witch-belief’ (206). Accepts early tradition of ‘sabbath’ as meeting in dream world and vision, but not in reality, contra Murray. 207-15 appendix on similarities with E. European stuff. Regino 214-15; incorporated into Corpus Juris Canonici by Gratian c.1140. ‘In view of all that has been presented above, this old text suddenly becomes transparent, so that we may look through the theological veil and capture a popular cult in its undiabolized form’ (214).

*Henriksson, Göran, Arkeoastronomi i Sverige (Uppsala, 1994). Gräslund 2000, 66 notes that ‘Recent research has pointed out a probable mistake in the translation and interpretation of Adam’s text. Post novem annos is normally translated ‘every ninth year’. However, in the way the Scandinavians counted, it was most probably every eighth year, as they had no zero, but counted the first year from its first day and not, like us, after it was finished’; moreover, every ninth year means that a given point in the moon’sphases will fluctuate by +/– 14 days, whereas every 8 years it’s only +/– 1.5 (66). Citing Henriksson 1994, 3ff.

Henry, P. L., ‘The Goblin Group’, Études celtiques, 8 (1959), 404-16. OEd bug as from Welsh; GPC bwg as loan from ME! (404). Rather old-fashioned and elliptical and sopmetimes fanciful semantic analysis of bug, bogle, bogey etc. from Celtic p.o.v. Dicusses púca, doesn’t give etymology tho’ notes OE, ME, ON cognates (411) Not convinced by mad idea by F. Kluge that word entered Gothic from name of St. Phokas (411-12) (might be worth citing tho’? Deutsche Sprachgeschichte, Leipzig, 1920, 182). Púca generally 411-13. Nothing of interest to say tho’.

Henslow, G. (ed.), Medical Works of the Fourteenth Century (London, 1899) [LE.14.134]. Preface (roman numbers) by Walter W. Skeat. Refers to *Lanfrank, Science of Cirurgie, EETS 1894 (iii-iv). Based on MS in his own (ie. Skeat’s, presumably) possession from library of J. Johnstone, Esq. (iv) (yay.) (‘A’) but presumably MED stencil will sort this out. Ref. also to 3 others, described in main body of text before each is given. ‘A certain proportion of the Recipies are common to many MSS. Sometimes they are almost verbally alike, excepting it may be in spelling, while in others the actual wording is different, couple with one or more different drugs … In transcribing receipts from the MSS. B, C, and D, I have as rule avoided repeating those which occur in my MS. [A].’ (iv, square brackets his. Raises questions over ‘I’ here—did Skeat transcribe? Or did he just put his name to Henslow’s preface?! Eða hvað?). Re A: ‘The English Medical Recipes, of which this book contains the transcript, commence on the 159th page and continue to the 211th, occasional recipes in Latin being intercalated’ (v). A pre 1400, with later stuff (memorandum mentioning 1464 p. 257), 1 scribe for English bit (x). Midland exemplar with southernisms (x-xi), lang generally x-xv. Index, sv. elf- lists only ‘elf-cake’ p. 89. 1-28 scanned for elves etc. Index read for relevant material. Very few charms, according to index.

MS B= BL Harley 2378. MS now contains medical stuff C9-18 (apparently) (74). C. 50 eng and 60 Lat from C14.

‘P. 46. For a man or womman that is blisted with wikkede spiritis to do away the ache and abate the swellyng.—Take an henne ey and roste it hard and do away the ­elke and take the whyte and do it in-to a brasyn morter, and do þer-to a quartron of an vnce of ceperose [n. 3: ‘For “coperose”’] and grynd hem wel to-gedere, that it be as smal as an oynement and anoynte ther-with the seke the face or wher it be, and that schal cessen the ache and don awey the swellyng. For it is kynde ther-for, and whanne it is ner hool, anoynte the seke with a litil popilion and that schal supple the skyne and make it esy.

P. 47. For the elf cake. [n. 4: ‘Perhaps “elf take;” meaning obscure’]—Take þe rote of gladene and make poudre ther-of and ­if the weke ther-of bothen in is metis and in his drynkis halfe a sponful at-tones and he schal en hol wit-Inne .ix. dayes and ix nightis, ­if he schal lyue.’ (89). Latter sound very like the OE stuff, dunnit? That closing phrase. Not common in the material here, so worth checking up how unusual it is and OE sources? How do elves as causing disease fit in with ear-ache as due to worms, earwigs, etc. (likewisse worms in eye etc.)? Likewise ‘evils’ frequently enough mentioned—not unreasonable. Elves as personification thereof, no more? 84 (MS B, p. 37) ‘For the fyere of helle’, likewise D, Sloane 521, ‘For þe wyilde fyir þat men calle þe fyir of helle’ (140, also ff. to 141; MS pp. 247a, 249a). Wonder what this is? And surely a similar ball-park?

MS C, Sloane 2584. 123–131. Does this have the 2584 charm of Olsan in? D Sloane 521.

Herbert, Máire, ‘Transmutations of an Irish Goddess’, in The Concept of the Goddess, ed. by Sandra Billington and Miranda Green (London: Routledge, 1996), pp. 141–51. Mórrígan, Badb and Macha as sisters in LG a late thing (142). She reckons ev. points to Mórrígan and Badb being assoc., but Macha separate—saved for another time (142). gOES WITH MÓR- ‘great’ (142). Mórrígan often in place anmes (143). Cites Stokes 1892 470–71 re otherworld bride tale in Dindshenchas (Folk-Lore, 3). Narrative ev. for M and Badb surveyed 144–48 ‘The black bird (badhbh), the scald-crow which hovered over the field of battle, is shown to be the most characteristic form in which the Mórrígan might appear to a warrior’ (145). Controlling destinies & tutelary 145–148. This helps present an antipathetic aspect, which certain clerics go with 147– ‘Classical epic also became an influence on the representation of the Irish supernatural feamle. The translation into Irish of Latin works such as the Aeneid, the Thebaid of Statius, and Lucan’s Pharsalia appear to date from about the tenth century onwards. In the process, the translators borrow Irish terminology for use in reference to female figures. Thus, mórrígan in the demoted sense of “witch” or “demon” is used to refer to Jocasta [ref]. The term badhbh or badbh [sic] chatha is interchaneable with fúir (Fury), and bandea (goddess) in connection with Tesiphone’ (148). ‘The portrayal in contemporary classical translations of scheming, strife-causing goddesses, vengeful Furies and terror-inducing female demons, designated by terms used of Irish supernatural females, undoubtedly in turn influenced representations in vernacular Irish narrative from about the tenth century onwards’ (148). Doesn’t buy the Valk thing ‘cos the Ir. ev doesn’t really fit (149). ‘All our Irish sources have indicated, however, that the early Irish Mórrígan was neither valkyrie nor war-goddess but, rather, a multi-aspected deity whose very name implies a role of power and guardianship’ (149).

Hermann Pálsson, 'The Use of Latin Proverbs and Sententiae in the Riddarasogur[sic!]', in Les Sagas de Chevaliers (Riddarasögur): Actes de la Ve Conférence Internationale sur les Sagas Présentés par Régis Boyer (Toulon. Juillet 1982), XXXXXno editor given--Boyer?XXXXX, Serie Civilisations, 10 (no place etc. that I can see XXXXX), pp. 385-91.

Hermann Pálsson, Keltar á Íslandi ([Reykjavík:] Háskólaútgáfan, 1996). XXXXstyle. 128–38 ‘Hið írska man’ brief survey of Irish dudes in sagas by the look of it. ‘Fjölkynngi’ 139–49. 139–41 seems to be re Irish SS lives infl. on sagas (or at least shared stories). ‘Íslensk fjölkynngi á ekki einungis rætur að rekja til norrænna manna í austri heldur einnig til Sama í landnorðri og Íra í landsuðri; ýmsir galdramenn hér fyrr á öldum komu af Suðureyjum. Um samískt galdrafólk verður fjallað á öðrum vettvangi en nú skal minnast á fjöllkynngi sem íslensk fornrit eigna Írum og Suðureyingum ogönnor kynleg brögð sem virðast hafa verið stunduð með forfeðrum okkar á sínum tíma’ (139). app. 25–26 argues that jọtnar reflect the Saami (Lindow 2003, 103 n).

*Hermann Pálsson, Völuspá: The Sybil’s Prophecy (Edinburgh: Lockharton Press, 1996)

Hermann Pálsson, Úr landnorðri: Samar og ystu rætur íslenskrar menningar, Studia Islandica, 54 (Reykjavík: Bókmenntafræðistofnun Háskóla Íslands, 1997). This is supposed to be in pääk. but I can’t order it. ‘it is clear from documentary evidence that various terms with the broad sense “a giant” were used abusively about the Sami people. This applies not only to the nouns mentioned above [half-troll, -risi] but also to jötunn and þurs. What is interesting about the noun jötunn in particular is that its Low German cognate eteninne meant “a witch”, and there are good reasons to assume that jötunn denoted “a wizard, sorcerer” as well as “a giant” .’ (164, in the English summary. Ooh! cf. OE þyrs; real text 18–20). ‘Thorir “the Troll-Burster” who was reared on Andøy in Nordland must have shown hostility, either to the Sami people or else to [170] trolls; his nickname, thursasprengir, is reminiscent of the legendary Ögn álfasprengir in Heiðreks saga’ (169–70), hmm, interesting. Real text 77–78; ‘Viðurnefni óris bendir til fjölkynngi, hvort sem orðið þurs er notað í merkingunni “Sami” (eins og orðin risi, jötunn, bergrisi, tröll) ella um þá tröllvöxnu gaura sem svo eru oft kallaðir. Í Heiðreks sögu er minnst á Ögn álfasprengi, sem Hergrímur hálftröll nam úr Jötunheimum. Væntanlega hefur Ögn reynst álfum jafn skæð og Þórir þursum’ (78). ch. 5 on witchcraft and prohpecy; 6 on metamorphoses, 7 on more witchcraft; 8 on nocturnal rituals but summary suggests less saami-centred; 9 on learning witchcraft

*Hermann, John P., Allegories of War: Language and Violence in Old English Poetry (Ann Arbor, MI, 1989), 39-42 re widespreadness of arrows of temptation theme (according to Andy p. 51).

Herren, Michael W., ‘Hiberno-Latin Lexical Sources of Harley 3376, a Latin-Old English Glossary’, in Words, Texts and Manuscripts: Studies in Anglo-Saxon Culture Presented to Helmut Gneuss on the Occasion of his Sixty-Fifth Birthday, ed. by Michael Korhammer (Cambridge, 1992), pp. 371-79. Cites *J. D. Pfeifer Old English Glosses in the Épinal-Erfurt Glossary (Oxford, 1974), xxxv-vi re these as sources for Harley 3376. ‘Harley is no mere conflation of early glossaries. At some time between the eighth and ninth-century glossaries and Harley someone re-read the primary texts that are excerpted in the older glossaries and added many new entries subsequently (or contemporaneously?) taken up in Harley’ (371, cf. Oliphant 1966, p. 12). ‘I think that there are enough sufficiently sure examples here to show that the Harley glossator—or an intermediate glossator standing between Corpus and Harley—gathered glossae collectae from the A-Text of the Hisperica Famina, from the Lorica of Laidcenn, and from the hisperic poems Rubisca and Adelphus Adelpha Meter, and from some other Celtic-Latin texts as well. This shows that these texts were of continuing interest in Wales or West Britain up to the early eleventh century. The Harley Glossary also provides evidence of an English tradition of the A-Text of the Hisperica Famina glossed in Old English’ (379).

Herren, Michael W., ‘The Transmission and Reception of Graeco-Roman Mythology in Anglo-Saxon England, 670-800’, Anglo-Saxon England, 27 (1998), 87–103. early (pre-700) availability of Isidore Etymologiae 90-91. Servius’s commentary on Virgil in ASE by c. 700—indeed best ev. for him before Carolingian Renaissance is Insular (91). Orosius’s Historia aduersus paganos bk 1 available early (glossed in Ép-Erf) 92; De civitate Dei list of literary monsters XVI.8 known to Aldhelm and other early ev (92). Aldhelm’s ‘importance for the transmission of Graeco-Roman mythology has not been sufficiently recognized, although his contribution in this area was truly significant’ (93). Aldhelm’s use of classical stuff in enigmata 94-97. Evidence of glossaries 97-101 ‘The mysterious haehtisse, yet another gloss to Eumenides, identified by Lindsay as Old English, is illuminated by an entry in the Leiden Glossary: ‘Eumenides filiae noctis. i. hegitissae’, the last being a corruption of Hecates, ‘of Hecate’. What looks like an Old English gloss is, apparently, a corrupt Graeco-Latin form, presupposing an unattested *Hecatissa’ (99). Hmm. ‘Perhaps of greatest interest is the fact that the Anglo-Saxons of the late seventh century were conscious of the relation betwween the gods and prodigies of Graeco-Roman mythology and the divinities and wondrous beings of their native religion and worked out a table of correspondences between the two mythological systems’ (103). ‘The last quarter of the seventh century and, perhaps, the opening decades of the eighth might be looked upon as a sort of mini-renaissance of classical scholarship in Anglo-Saxon England’ (102). Identifying the sources of the ælfa and ælfen glosses gives us a fairly clear idea of how the glossators must have understood their lemmata and also limits the potential problem of not knowing whether a glossator has understood the meaning of his text correctly (for examples of some failures here, see Herren 1998, 87, 98–101).

Herren, Michael W., ‘Literary and Glossarial Evidence for the Study of Classical Mythology in Ireland A.D. 600–800’, in Text and Gloss: Studies in Insular LEarning and Literature Presented to Joseph Donovan Pheifer, ed. by Helen Conrad O’Brian, Anne Marie D’Arcy and John Scattergood (Dublin, 1999), pp. 49–67. Alas, no nymphs. Didn’t really read it properly.

Herrtage, Sidney J. H. (ed.), Catholicon Anglicarum: An English-Latin Wordbook, Dated 1483, Early English Text Society, 75 (London, 1881). Preface by Henry B. Weatley, vii-xii, useful. MS referred to only as Lord Monson’s. Closely related to BL. Add. MS. 15562, considered older p. ix (Herrtage goes for c. 1475 for BL MS; Way had 1450, xv; halliwel at 1540 xvi, but clearly the EETS guys don’t buy this). Common ancestor(s) ix. c. 8000 words. Much talk of ‘Mr. Way’ and his ed. of *Promptorium (Camden Soc., 1843-65), c. 12000 words, several MSS & early prints, from c. 1440. ‘The compiler [of the Catholicon] frequently distinguishes with great acumen between the various shades of meaning of the several Latin equivalents of some one English word’ (xvi). ‘We can, however, in the present instance asstert with considerable confidence that the compiler was a native of one of the northern counties’ (xx). Check LALME and follow up here if necessary.

Entry annoted by one Mr. Way (*so check his ed. if you can ever find it): ‘An Elfe; lamia, eumenis, dicta Ab eu, quod est bonum, & mene, defectus. [//] Elfe lande’ (113). The latter not glossed, marked with a dagger to show it does not occur in the Promptorium. Whatever that is. Herrtage has a great note also (113, n. 4): ‘ ‘Lamia. A beaste that hath a woman’s face, and feete of an horse.’ Cooper [Thesaurus, 1573]. ‘Satirus. An elfe or a mysshapyn man.’ Medulla … [MLT; CYT] Horman says: ‘The fayre hath chaunged my chylde. Strix, vel lamia pro meo suum paruulum, supposuit.’ … [Ælfric gloss] ‘Pumilius. An elfe or dwarfe.’ Stanbridge, Vocabula. [1500]’

Herschend, Frands, ‘The Origin of the Hall in Southern Scandinavia’, in The Home: Words, Interpretations, Meanings, and Environments, ed. by David N. Benjamin (Aldershot: Avebury, 1995), pp. 203–26. Basically straightforward arch. approach, no fuss.

Herschend, Frands, ‘A Note on Late Iron Age Kingship Mythology’, Tor, 28 (1996), 283–303. Argues that hieros gamos trad as argued for by Steinsland in Skírnismál etc. reflected in Venantius Fortunatus’s peoms re arriage of Sigibert and Brunhild, Metz 566. Brunhild (from Spain) as coming from Útgarðr, brought by Sigibert’s duke Gogo (cf. Skírnir). Utterly unconvincing as connections go, really terrible, but it does serve to emphasise how these mythological and real processes may have paralleled one another. Venantius’s poem might be worth citing in that connection.

Herschend, Frands, Livet i hallen: Tre fallstudier i den yngre järnålderns aristokrati, Occasional Papers in Archaeology, 14 (Uppsala: Institutionen för arkeologi och antik historia, Uppsala universitet, 1997)

Herschend, Frands, The Idea of the Good in Late Iron Age Society, Occasional Papers in Archaeology, 15 (Uppsala: Department of Archaeology and Ancient History, 1998).

Herschend, Frands, Journey of Civilisation: The Late Iron Age View of the Human World, Occasional Papers in Archaeology, 24 (Uppsala: Department of Archaeology and Ancient History, 2001)

Herschend, Frands, ‘Material Metaphors: Some Late Iron and Viking Age Examples’, in Old Norse Myths, Literature and Society, ed. by Margaret Clunies Ross, The Viking Collection: Studies in Northern Civilisation, 14 (XXXX: University Press of Southern Denmark, 2003), pp. 40–65

Heslop, Kate, ‘Grettisfærsla: The Handing on of Grettir’, Saga-Book, 30 (2006), 65–94. p. 85 has two mentions of Freyr, too fragmentary to be of clear import, but might be worth thinking about them in connection with Freyr and sex. But then I seem to remember Þórr making an appearance somewhere too.

Hessels, J. H. (ed.), An Eighth-Century Latin–Anglo-Saxon Glossary Preserved in the Library of Corpus Christi College, Cambridge (Cambridge, 1890). 81, ‘Naides . fortium [n. 3 ‘So in MS. for fontium]. nymphae.’ I wonder where this lemma came from? Nowt on sources etc. here, alas.

Hessels, John Henry, A Late Eighth-Century Latin–Anglo-Saxon Glossary Preserved in the Library of the Leiden University (ms. voss. qo lat. no. 69) (Cambridge: Cambridge University Press, 1906). Has commentary. [767.c.90.13]. Italics omitted in the following I.25 Commessationes : luxosa . uiuia cum meretribus [moralising?]; I.37 Delirantes . mente . deficientes [medical]; I. 69 Lasciuientes : feruentes [coy?]; I.77 Negotia ecclesiastica . actum rei alicuius [not sure what gloss says but curious that it needs glossing]; I.95 Portentuose : monstruose : exempli . causa . cum sex digitis nati [curiously specific—clearlycontextual; interesting re supernatural/disabilityetc. tho']; I. 109 Religio : quod per eam uni deo religamur; II. 27 Crapula : ingluuies : uel uomitum [health]; II. 92 Inbicilles : infirmi . flexibiles [health]; II. 107 Monachus : grece . singularis latine [interesting that this etymologising is counter to coenobitic ideal—cf. II 188 Coeoboum . ex greco et latino conpositum esse dicitur : est enim habitaculum plurimorum; II 189 Monasterium : unius monachi est habitatio mono enim apud grecos solum est]; II. 111 Morbida : languida [health]; II. 171 Uerbigratione : sermotinatione [two great words!]; II 179 Typo : inflatio cordis : uel :superbia [health-related?]; II 181 Uiolentia : fortia [interesting collocation of meanings—wonder what the source context is?]; II 192 Pusillanimes : inbicilles ['faint-hearted']; III 10 Hispida : deforma nodis [shaggy; nodis shd mean 'of a knot'. hmm. health?]; III 61 Explosa ; mortua [health]; IV 5 Fates : propheta; IV 12 Uncus : lepra [looks like it should be re leprosy though uncus app. is 'hook']; IV 21 Fas : diuinum [interesting narrowing of meaning? Has some relationship with IV 22, Ius : humanum. Interesting]; IV 52 Monarchia : regiminis culmen uel pugne ['the summit of ruling(?) or of battle(?). Interesting; I wonder how easily Anglo-Saxons coped with monachy as a concept?]; IV 58 Oedipia : obscene ; Dapes : carnium infantium; IV 72 Prostuoulum ; locus fornicationis [interesting to get sexual morality material on board]; ?suppuratis turgidis IV 78; IV 89 Morbo re o [for Morbo regio] ; leprositas; IV 114 A theologia ; a diuina generatione [contextually expectable? Seems an interesting interpretation]; V 15 Prurigenem [itch] : bleci; V 16 Podagra : tumor pedum [health]; 17–18 both re praestrigii (deceptions, illusions); VIII 8 In aceruo mercurii . consuetudinem habebant ambulantes in uia ubi sepultus est mercurius lapidem iactare in aceruum ipsius unusquisque pro honore eius [not sure quite what sense of Mercius we have in context, but probably worth checking]; VIII 13 In sublime . idest anticristus . qui quasi feliciter incedit; X, on the Song of Songs, generally full of allegorical readings (Lapidge on this re Theodore?, e.g. X 1 Osculetur me ; ista oscula que execlesie porrexit xpistus quam baptismi nitore mundatam et ornatam per spiritum sanctum odoris sui; XII 29 Lingua tertia ; discordians lingua uel rixosa [anything about language worth noting—but is this about tongues?]; XII 30 Colera ; nausia [health; nausia seems to mean 'sea-sickness']; XIII 1 Cucumerarium : hortus in quo cucumerus crescit . bona erba ad manducandum siue ad medicinam [health—tangentially]; XIII 24 Pilosi : incubi . monstri ; idest menae; XIII 43 Lamia : dea silue dicitur habens pedes similis caballi caput et manus totum corpus pulcre mulieris : et uiderunt multi aliqui manserunt cum ea; XIII 57 Saliunca : erba medicinalis habens spinas miri odoris, crescit in montibus [health—quite a lot of plant-name glosses in this section NB]; XIV 17 Arreptitium ; demoniosum (cf. Ep/Erf--interesting parallel); XIV 26 Lidii; gens (brief though it is it shows the distance of A-Ss from Biblical culture--no need or meaning in elaborating on who these folks are; or maybe they want to but can't; maybe shows priorities of text; perhaps contrast XXXV 70 Calonum ; nomen gentis . cum francis ; 71 Calonum ; militum uel seruorum—Hessels has a cryptic but useful note on this seeing 70 as an expansion of 71, because (I think) the original text is talking about a place in Frankia—either way the outcome may be that this nearby people gets some detail where the far-off Bibical ones don't—centre and periphery discourse); XIV 32 Croceis : erba bona ad medicinam; XIV 34 Uitulam consternantem . lasciuiantem aut aeste pro uermibus (looks medical); XI 35 Teraphin; idolum sic nominatur; XV 38 Concectura ; auguria (relevant re prophecy?); XVI 7 Aruspices; qui aras inspiciunt; Castrum : modica ciuitas ; altioribus muris (I just like this one: this is how a castrum is conceptualised; how does it relate to Bede's usage of ciuitas?); XVI 24-32 Iuge sacrificium; legale officium . 25 Arioli; qui in || ara coniecturam faciunt ; 26 Magi : qui magicam artem faciunt siue philosophiam 27 Malefici; qui sanguine et uictimis et sepe contingunt corpora mortuorum consuetudo autem et sermo sommunis : magos pro meficiis accipiunt Magi uero apud chaldeos philosophi habentur 28 Cubitum ; elin ; 29 Chaldei sunt quos uulgus mathematicos uocat 30 Aruspices ; qui exta inspiciunt et ex his futura predicant ; 31 Incantatores sunt : qui rem . uerbis peragunt ; Aruspices ; qui aues inspiciunt ; (so, lots of stuff about magictastic people etc.); XVIII 17 Oriona : ebirdhring (as in the constellation. i.e. eofor-; app. Grimm says something about it); XIX 48 Necromantia : diuinatio de mortis infantibus; XIX 51 Fabula ; poetarum est . gigantes terram sustenare sub aquis; XXI 12 Filii titan . filii solis qui sunt fortiores hominibus; xxi 16 Conopeum . in similitudine retis contextum propter muscas et culices . nam culix conix hebraice dicitur (so that's where that Harley gloss comes from!); XXIII 17 Ciuitas dauid . archis in hierusalem modica ciuitas altior (more on cities--doesn't Bede associate fortresses with civitates?); XXVII 5 Scina : imitatio uel : grina ; XXVII 7 Luperci : sacerdotes lupercales : 8 Bruma : breuitas ; 9 Lupercalia : ipsa sacra ; 10 Zoziacum ; sideralem ; 11 Lupercal ; templum panos (stuff about pagan stuff); XXVII 15 Mappanus apollo (intriguing--note seems to suggest that it's from Isidore somehow, with some Celtic connection; interesting either way that Apollo is the gloss here); XXVII Phoebe : sol :. 24 Hiebernis : hiemalibus ; 25 Orion : eburdnung (more pagan gods stuff); XXVII Titania ; solaria ; Moloncolia . humor . fellis ; 31 Tethis ; aquis ... 33 artofilax : custos aquilonis |||| . (more gods); XXVIIII 7 Tifon ; filius : saturni : XXVIIII Saturnus ; rex grecorum ; 10 Luridam ; luto sordidam 11 Diana ; filia iouis ; 12 Stipantur ; conpletur ; 13 Ionan ; filia uulcani ... 23 Iouis : filius saturni nouissimus (gods again--with some good euhemerisation re Saturn); XXIX 38 Hyine [hooked e] : nocturnum monstrum similis cani (so that's where nihtgenga comes from?); XXIX 46 Arue : terram (relevant? I think there's another instance earlier too); XXIX 62 De citiuis : de insanis (madness?); XXXIV 31 Tabo : morbus; XXXV 3 Prorigo : urido cutis . idest gyccae 4 Luridus ; pallidus : 5 Hydropicus ; aquaticus : 6 Tentigo : teacitas uentris . idest ebind ... 9 Constipatio ; circumstantia (=gebind; medical stuff/possible medical stuff); 24 Auspiciis ; qui aues inspiciunt ; uel . homines obuiantes 25 Thiesteas : commessationes : 26 Oethepia ; coitum matris et sororis ; sicut manichei in occultis : idest in occulta loca idolorum (interesting stuff re supernatural and sex--some other Oedipal lemma(ta) elesewhere in Leiden too, check index if useful); XXXV 33 Bachantes . turpiter|||| ludentes (supernatural/mythological?); XXXV 45 Suppuratis; insania fluentis uel purulentis; XXXV 47 Metropolis ; mater ciuitatum [goddess?]; XXXV 97 Uatis ; propheta [supernatural]; Ulcus : lepra uel uulnus [medical]; 112 Constipatio; circumstatio [medical??]; 114 Uecors : malo corde [health]; 122 Callos; tensam cutem : idest uarras;

Hiatt, Alfred, 'Beowulf Off the Map', Anglo-Saxon England, 38 (2009), 11-40. 'What happens when we start to view Beowulf ‘off the map’? The first implication, I suggest, is that it might be more profitable to see Beowulf as a poem about a region and its peoples rather than a poem about an ancestral homeland' (33). 'The assumption that Beowulf must in some way memorialize a homeland, either lost or present to the poem’s author and audience, has remained a bedrock of much criticism of the poem since its nineteenth-century reception' (36).

Hibbard, Laura, ‘The Sword Bridge of Chréstien de Troyes and its Celtic Original’, Romanic Review, 4 (1913), 166–90. Erm, didn’t really read it properly, just thought as I’d looked at it I’d put it here. Identified Gunthrum with the motif 189 in Historia Langobardorum.

Higham, Nicholas. 1992. Rome, Britain and the Anglo-Saxons. London: Seaby.

Higham, N. J. The Convert Kings: Power and Religious Affiliation in Early Anglo-Saxon England (Manchester: Manchester University Press, 1997).

*Higham, Nick, From sub-Roman Britain to Anglo-Saxon England: Debating the Insular Dark Ages Vol. 2 Issue 1 Page ** January 2004 (History compass) Abstract: The sub-Roman/Anglo-Saxon interface has been hotly debated over the last twenty years, with scholars approaching the subject from several different disciplines and arguing variously for mass migration from Germany and/or elite dominance by a barbarian elite of a British majority. This paper critiques several of the arguments that have recently been offered and suggests that we should prioritise the conquest of eastern England by Anglo-Saxons at an early date, which left political power in barbarian hands. Both migration and acculturation should be considered integral to the constitution of Anglo-Saxon England, its people and its culture. 5–6 re lack of Brittonic, basically citing Joensuu book, esp. Coates, and Coates–Breeze. Rare Brittonic and latin loans; ‘So, too, are place-names of pre-English originm Brittonic, Latin, or other, scarce in eastern England, particularly in comparison with the West, which seems [6] difficult to reconcile with Dark’s vision of a long and vigorous survival of British political power in the region’ (5–6). Nick Higham

Higham, Nicholas, ‘Britons in Northern England in the Early Middle Ages: Through a Thick Glass Darkly’, Northern History, 38 (2001), 5–25.

Higham, Nicholas, ‘The Anglo-Saxon/British Interface: History and Ideology’, in The Celtic Roots of English, ed. by Markku Filppula, Juhani Klemola and Heli Pitkänen, Studies in Languages, 37 (Joensuu: XXXX, 2002), pp. 29–46.

Higham, N. J., ‘Guthlac’s Vita, Mercia and East Anglia in the First Half of the Eighth Century’, in Æthelbald and Offa: Two Eighth-Century Kings of Mercia. Papers from a Conference Hald in Manchester in 2000, ed. by David Hill and Margaret Worthington, BAR British Series, 383 (Oxford: Archaeopress, 2005), pp. 85–90. ‘Another issue is Felix’s treatment of the Britons. It might be thought odd that an eighth-century East Anglian text refers to Britons at all, but we are told that Guthlac’s reputed knowledge of the British language derived from his having been in exile among them, and this is generally now presumed to have been in Wales. However, such an interpretation has a self-evident circularity about it. The logic goes as follows: since there were no Britons in central eastern England by 700, ergo any reference to such must be explained by reference to the far west. This is not very convincing. There are few British place-names surviving in this region, but it may be worth noting that the one central to this text—Crowland—does seem tohave a British suffix [sic] (crug), meaning ‘hill’, ‘barrow’ or ‘mound’.Felix even mentions the presence of a robbed tumulus, against which Guthlac made his home, and the survival of the name element implies a degree of continuity. Felix nowhere states that the Britons who were putatively pillaging the English in Chapter XXXIV were in far-off western Mercia, and his metaphor of British-speaking devils is at Crowland itself. If Guthlac has ‘in years gone by been an exile among them [the Britons], so that he could understand their sibilant speech’, this could have been anywhere the language was spoken. Guthlac’s father had a name that seems to contain a British prefix (pen, meaning ‘great’ or ‘high’) attached to the common suffix walh, meaning ‘foreigner’, ‘slave’ or ‘Welshman’. Such British elements were common in the seventh-century Mercian royal family (as Penda, Pybba or Peada). What these names mean in terms of ethnicity and language is, of course, unclear, but they should not be ignored. // It may be unfashionable, but it is possible to imagine the British language surviving in parts of Middle Anglia—in the [88] Chilterns, for example, as much as the fens—until the late seventh century. Bede’s comments on the survival of a cult at St Albans from the Roman period certainly implies some cultural continuity in the region up to the time when Mercian Christianity colonisd the site in the eighth century [HE i.7]. Felix’s text suggests that pagans were still numerous in the region even after 700, [VG xlviii] implying a context in which cultural change was erratic. Some of the obscure fenland peoples could have retained a British cultural identity to this date, and so have spoken among themselves in Old Welsh. // The text is not, however, adequate evidence on its own for the survival of British cultural identity in any particular locality, and to pursue this line of reasoning further is to miss the point, to which I propose to return. What Felix was seeking o do by reference to Britons was to contrast Guthlac’s reputed victory over “British” devils with the failure of Coenred’s protection of the English nation against actual British attacks’ (87–88).

Higham, N. J., (Re-)Reading Bede: The ‘Ecclesiastical History’ in Context (London: Routledge, 2006). ‘Assuming that those whose opinions and expertised Bede had requested for this work would have had an interest in reading the finished product, the target audience outside Wearmoth/Jarrow which is recoverably internally from the Preface consisted entirely almost exclusively of middle-aged or elderly men of high or comparatively high rank within the religious hierarchy’ (44), with Ceolwulf as the exception since he’sprobably young (44) and illiterate (41–44). 134–42 on broadly positive attitude to Irish/Socttish Xianity.

Higham, Nick. 2007. Britons in Anglo-Saxon England: An Introduction. In Britons in Anglo-Saxon England, ed. Nick Higham, Publications of the Manchester Centre for Anglo-Saxon Studies 7, 1–15. Woodbridge: Boydell.

Higham, Nick, ed. 2007. Britons in Anglo-Saxon England, Publications of the Manchester Centre for Anglo-Saxon Studies 7. Woodbridge: Boydell.

Higley, Sarah Lynn, Between Languages: The Uncooperative Text in Early Welsh and Old English Nature Poetry (Pennsylvania, 1993). Too bloody right it’s uncooperative. Well, 97-184 look like they could be useful in principle re the visualising problem, but this seemeth not likely in practice! Re Clemoes 1979, ‘This would appear to invite a challenge from a whole battalion of specialists on the mental image. The way a reader perceives images in a text is deeply subjective and unchartable’ (132, disses his reading 132-3. But the idea is interesting.

Higley, Sarah, ‘Dirty Magic: Seiðr, Science, and the Parturating Man in Medieval Norse and Welsh Literature’, in Essays in Medieval Studies, 11 (1994), 137–49, http://www.illinoismedieval.org/ems/VOL11/higley.html. [NW1 701:15.c.95.3436]

Hildburgh, W. L., ‘Psychology Underlying the Employment of Amulets in Europe’, Folklore, 62 (1951), 231-51. ‘In a large proportion of cases the wearer can truthfully give no reason beyond that she (or, less often, he) wears it because it has been worn for that purose as far back as her knowledge goes, and because many persons of her acquaintance use it in the same way’ re amulet-wearers (232). Gendering here interesting. Skimmed it; not otherwise very interesting.

*Hildebrandt, M., ‘Frösö kyrka på hednisk grund’, Fornvårdaren, 24 (Arkeologi i fjäll, skog och bygd, 2) (1989), 153–66

*Hill, John M., The Cultural World in ‘Beowulf’ (Toronto, 1995) (sulj. var. pääkirjasto)

Hill, John M., The Anglo-Saxon Warrior Ethic: Reconstructing Lordship in Early English Literature (Gainesville: University Press of Florida, 2000)

Hill, John, ‘Current General Trends in Beowulf Studies’, Literature Compass, 4 (2007), 66–88. DOI:10.1111/j.1741.4113.2006.00390.x. Handy like you might expect. Section 3, pp. 72ff. re conversation in the poem in recent studies.

*Hill, R., ‘Marriage in Seventh-Century England’, in Saints, Scholars and Heroes: Studies in Medieval Culture in Honour of Charles W. Jones, 2 vols, ed. by M. H. King and W. M. Stevens (Collegeville, MN, 1979), i pp. 67–75.

*Hill, Thomas D., ‘ “The Green Path to Paradise” in Nineteenth-Century Ballad Tradition’, Neophilologische Mitteilungen, 91 (1990), 483–86.

*Hill, Thomas D., ‘The Old English Dough Riddle and the Power of Women’s Magic: The Traditional Context of Exeter Book Riddle 45’, in Via Crucis: Essays on Early Medieval Sources and Ideas in Memory of J. E. Cross Series: Medieval European Studies, vol. 1, ed. by Thomas N. Hall, Thomas D. Hil and Charles D. Wright (Morgantown: West Virginia University Press, 2002), pp. XXXX

*Hills, Catherine, Origins of the English (London, 2003)

Hines, J 1990, ‘Philology, archaeology and the adventus Saxonum vel Anglorum’, in A Bammes-berger and A Wollmann (eds), Britain 400–600: Language and History, Heidelberg: Carl Winter, 17–36.

*Hines, John, ‘The Becoming of the English: Identity, Material Culture and Language in Early Anglo-Saxon England’, Anglo-Saxon Studies in Archaeology and History, 7 (1994), 49–59.

Hines, John, ‘Cultural Change and Social Organisation in Early Anglo-Saxon England’, in After Empire: Towards an Ethnology of Europe’s Barbarians, ed. by G. Ausenda, Studies in Historical Archaeoethnology, 1 (Woodbridge, 1995), 75–93 (discussion 88–93).

Hines, John, ‘Religion: The Limits of Knowledge’, in The Anglo-Saxons from the Migration Period to the Eighth Century: An Ethnographic Perspective, ed. by John Hines, Studies in Archaeoethnology, 2 (Woodbridge, 1997), pp. 375–410. (including discussion). ‘In an attempt to add something worthwhile to this material and not merely to summarize it, I have sought, in this paper, to emphasize the procedural decisions that have to be taken in studying early Anglo-Saxon religion, and the range of interpretations of the evidence which can be made’ (376). Tricky business of defining religion; Durkheim and his view of religion as any social ritual too broad to be useful (376-77). ‘One phenomenon that seems only to exist within what everyone would accept to be religion is a blief in a divine power or powers: God, gods or goddesses. In itself, this cannot be regarded as the essence of religion for at least one major world religion, Buddhism, is non-theistic. If, however, we expand the concept of divinity beyond the personalized god into a general recognition of spirituality, I believe we will have got as close as we can get to a workable and appropriate definition of religion. Religion, for this study, is defined as a human response to a perceived but intangible spirit world that coexists with the real and concrete human world’ (377). Xian and non-Xian cults in late Roman britain, citing Henig, religion in Roman Britain 217-28 (378). ‘An intriguingly problematic area is that of how far the existence of Christian behaviour may itself create pagan practices’ (379), discusses a bit, egs later. Re Coifi in HE: ‘Although negative, the two constriants upon the priest can be seen as active, creative factors in that they [380] impose an emblematic feminization upon him, something which rings true in terms both of its coherency and of certain further historical echoes’, Germania X, XL, not explicitly mentioning priests in women’s clothes tho’ (379-80). Continental weapon-hoards; deposits ‘rather vaguely, but, in the light of the archaeological finds, still adequately attested to in Classical historical sources from Caesar to Orosius … In the fifth century the range of such hoarding becomes more complex, apparently under the pressure of a need to increase to scope for such ritual consumption, and showing a presumably socially-governed shift from group to individual offerings’ (380). Dearth of hoards in ASE—but same function for grave goods? (380). ‘Burial rites figure very prominently in the standard accounts of pre-Christian Anglo-Saxon religious practices. One cannot deny the common association of funerary ritual and religion. The weakness in admitting the archaeological evidence for buirial into a discussion of early Anglo-Saxon religion can be exemplified by posing two questions: what, in this case, does the archaeological record definitely tell us about the supposedly implicit religion; and what features of the archaeological record does the imputation of religion specially and successfully explain? The answers are nothing and none respectively’ (381). But good re Xianisation (382); ‘The provision of grave goods becomes genuinely exceptional in Anglo-Saxon England only in the late seventh century, and effectively disappears early in the eighth’ (382). ‘Most interesting are a few speical instances of burials that seem quite deliberately to select the opposite of all the most distinctive features of Christian burial … Precisely the same range of features seems to have been deliberately selected for the emphatically pagan funeral of the hero in the Old English heroic epic Beowulf (esp. lines 3136–68)’ (382).

384-91 landscape and buildings. Nowt I didn’t know.

‘I would regard one of the more useful and positive points that can be made concerning the religious and amuletic significance of bracteates to be to note their testimony as to the persistent association of medicinal effects and healing with divine power—again an association apparently shared by both traditional Germanic and Christian religion’ (392); but ‘The number of bracteates known in England is small. They are persistently of a character that suggests they are losing any religious significance their prototypes may have had’ (393). ‘To me it appears, however, that Christianity makes the final phases of the traditional Germanic religion in England knowable in a reasonably substantial way since here, as apparently in late_Roman Britain, the introduction of Christianity was accompanied by a late “pagan” florescence—the use of the term pagan, I think, becoming absolutely unobjectionable when applied to an actively non-Christian religious movement in the presence of Christianity which thus becomes effectively anti-Christian’ (396).

Discussion 401-10. P. J. Fowler ‘The positive point I want to make is that we may appear to be very unrealistic with you writing about religion and me talking about farming. Not least in the minds of a people at the time, the two were really the same thing … What strikes me from the peasant’s point of view is the way in which, once you get Christian religion coming in as the latest of religions, it very quickly colonizes the agrarian cycle, which is, if you like, God-given … It seems to me that the Christian religion very quickly moved in and took over the thought processes that go along with the physical activity of farming’ (403). Hines agrees. Some discussion of whether this happens antagonistically with competing festal dates or what (403-4). Pohl re Woden story in Langobardic bit: ‘Now this is in a mid0seventh-century written version of the Origo gentis Langobardorum, where the story is told quite straightforwardly without any comment. Obviously, when it was later copied, there was a sort of tension connected with this story and it’s interesting to watch how different authors treat the story differently. Our main witness for Langobardic history is Paul the Deacon, who wrote at the end of the eighth century. He comes up pretty much with the same story, but then he goes on to say “Now this is obviously a ridicula fabula” … Then he says, “It’s r ridicula fabula which cannot be true because men cannot give victory to other men, that is what only God can do”. So, quite clearly Woden is not regarded as a god here, but as a man. There is another version of the story which completely omits Woden so as to regain the concept of some divine intervention that brings victory. The earliest form is found in Fredegar, interestingly enough, where it is just a voice from heaven that gives victory and the name to the Langobards. But the Christian and providential elements are only fully developed in a short Langobardic history in the so-called Codex gothanus, which dates to the beginning of the ninth century, where all the pagan elements have disappeared. Whenever stories are treated in these different ways you can see that there is a fundamental tension, that comes as a challenge to authors to somehow resolve this tension by narrative means’ (407).

Hines, John, ‘Myth and Reality: The Contribution of Archaeology’, in Old Norse Myths, Literature and Society, ed. by Margaret Clunies Ross, The Viking Collection: Studies in Northern Civilisation, 14 (XXXX: University Press of Southern Denmark, 2003), pp. 19–39. [earlier version in Old Norse Myths, Literature and Society: Proceedings of the 11th International Saga Conference, 2–7 July 2000, University of Sydney, ed. by Geraldine Barnes and Margaret Clunies Ross (Sydney, 2000), 15–23. [Also at http://www.arts.usyd.edu.au/departments/medieval/saga.html]] Looks at textual, archaeological ev. for cultural importance of smiths; NBs they’re not just craftsmen but may be warriors and aristocrats. Citable for this. Also discusses crafting, society and women in Vọluspá and Rígsþula. Note: ‘Eroticism emerges from the mythological literature as one of the most manifestly serious forms of please. It is dangerous and instructive as well as delightful … The brief invocations of aristocratic sexuality in Rígsþula and Vọluspá thus stand upon the footings of an idealization of the triumphant and experienced male lover as artist, philosopher and hero. One can thus argue that a further refinement of the socially particular perspective of these mythological poems is that it represents solely male interests. It has no pretensions to encompass or represent any female perspective as well. Rather, the power of the female, to captivate and outwit the male [cf. Billings mær I guess] as well as in her special craft—spinning and weaving yarn and fate—is taken as one of the givens of the dramatic scene: the ørlọg seggia, ‘declaring of fate’, that the meyiar marg vitandi, ‘maidens knowing about many things’, lay down for men (Vọluspá, st. 20). The best of men are callenged to exploit and profit from this power—just as they exploit the productivity of technology and the land, and of subordinate craftsmen and farmers—as best they can’ (35).

Hines, John, Voices in the Past: Engish Literature and Archaeology (Cambridge: Brewer, 2004). 26–26 important theoetical assessment of cultural history, combining arch. and lit. etc. ‘Indeed one of the most hamstrung manifestations of the integrated study of archaeology and literature has been the virtually theory-free illustrative [29] mode, depending upon connexions that are immediately obvious where the literature refers to something that archaeology happens to have found, or vice versa. // A disappointingly clear and familiar example ofthis within the field of English studies is the ‘Beowulf and Sutton Hoo’ syndrome’ (28–29, discussion running to 30).

Anglo-Saxon kingdoms get bigger as the period goes on. ‘The understandably tempting idea that this process started with an atomized society, organized only in small local communities that progressively merged is perhaps a little naïve: it seems we can allow for extensive if unstable overkingship from a very early stage, and some of the local subdivisions that we knoew of—for instance Middlesex between Essez and Wessex—may well have been created within larger units for local administration rather than preceding them’ (40, citing Basset, The Origins of Anglo-Saxon Kingdoms). ‘Besides the sunken huts, whose structural character has been much argued over but which are widely agreed to have served as utilitarian working and storage sheds, we find rectangular post-built timber houses, unfortunately often called “halls”, and in the normal run of things providing an internal space of around 40 to 80 square metres’ (48). The point being the scepticism over the term hall. Likewise re Mid Sax Shuffle: ‘none of the known settlement sites representing the earliest part of the Anglo-Saxon period to archaeology continues beyond the 8th century, as far as we can tell, and sites representing occupation in the 8th century shw at the earliest some signs of activity there in the 6th. This discontinuity in settlement location has come to be termed the “Middle Saxon Shuffle”, but the term itself may be misleading in suggesting a more unitary, and chronologically more sharply defined process than was probably the case’ (52).

‘According to the model of culture represented in Figure 2 (above, p. 14), the human place in the natural and cultural world is not just a matter of geographical location, but rather at an intersection of environmental, social and ideological spheres of experience’ (54). Quotes The Phoenix’s unexpectedly long description of gathering harvest 56–57 (ll. 242–64)--interesting in view of its description of landscape too. Turning to Sfr 49, ‘In fact, the word wongas here, normally translated as ‘plains’, is one of the words most frequently used to denote the landscape of Old English poetry. It is a word with no semantic connotations involving the cultural modification or use of the land. There are no certain examples of its use to form place-names in Anglo-Saxon England, although names in Viking-period and later Scandinavian-influenced areas may include the Norse cognate element vangr, which came to mean ‘field’. Old English poetry emphatically presented a raw wasteland, an uncūþ gelād or wēsten (“unknown expanse”, “waste”), as its typical rural setting: an uncultivated and open stage on which its heroes, be they Beowulf, the fleeing Israelites, or holy characters facing their temptations, could be tested and proved’ (57).

58–62 interesting musings on sacred and profane space in Andreas. Re ‘Þa se beorg tohlad / eorðscræf egeslic, ond þær in forlet / flod fæðmian’ (1587–89), ‘The term beorg is ambiguous in Old English. It is used of both a small, rounded, natural hill, and of constructed burial mounds ... The word eorðscræf, which could refer to any pit of fissure, commonly had the meaning “grave” in Old English poetry and certainly does so on the two other occasions it is used in Andreas. It is truly impossible to encournter this collocation of beorg and the accursed burial places of condemned criminals without evoking the parallel late Anglo-Saxon use of what they perceived as heathen barrows as execution sites. In this was, Andreas emerges as firmly rooted in the Anglo-Saxon organisation and use of the landscape despite its idealism and its desire to transcend the worldly’ (62).

Hines, John, 'The Writing of English in Kent: Contexts and Influences from the Sixth to the Ninth Century', NOWELE: North-Western European Language Evolution, 50/51 (2007), 63-92. Handy if you come back to this area--good generl history with interesting points and references. Pushes the idea that history of Kentish is more about history of Kent and especially literacy there. 'Even the kingdom of Kent saw early seventh-century royal reversion to the traditional, 'pagan' religion' (66)--nice to see that kind of terminology settling in. 'The history of the language truly is a fundamental part of history itself' (87)--nice sharp ideological statement.

.

Hinton, David A., ‘Anglo-Saxon Smiths and Myths’, Bulletin of the John Rylands University Library of Manchester, 80 (1998), 3–21.

Hinton, David A., A Smith in Lindsey: The Anglo-Saxon Grave at Tattershall Thorpe, Lincolnshire, The Society for Medieval Archaeology Monograph Series, 16 (London: The Society for Medieval Archaeology, 2000)

*Hinton, James, ‘Walter Map, its Plan and Structure’, PMLA (1918), c. 132.

*Hinton, J., ‘Notes on Walter Map’s De Nugis Curialium’, Studies in Philology 20 (1923), 448-68 p. 454 re. ii.14 cites de Bourbon [mod lang per ST910]

Hjalti Snær Ægisson. „Um ljóðabækur ungskálda frá árinu 2004. Nokkrar glæfralegar athugasemdir“. Són, 2005, s. 141–159.

Hoad, Catherine and Samuel Whiting, 'Kvlt? The Cultural Capital of “Nordicness” in Extreme Metal', m/c Journal: A Journal of Media and Culture, 20.6 (2017).

Hoad, Terry, ‘Old English Weak Genitive Plural -an: Towards Establishing the Evidence’, in From Anglo-Saxon to Early Middle English: Studies Presented to E. G. Stanley, ed. by Malcolm Godden, Douglas Gray and Terry Hoad (Oxford, 1994), pp. 108–29. Explicit re not having all the answers yet (108). Finds and discusses various egs, most of them are a bit dubious one way or another. Has about 10 pretty good egs for adjs and nouns and reckons others could be found, but ‘with no claim that it is in any way conclusive’ (129).

Hodgkin, Louise Manning, Via Christi: An Introduction to the Study of Missions (Norwood, MA: Macmillan, 1901), accessed from http://www.archive.org/details/viachristiintrod00hodg 20th April 2009.

Hodgson, Marshall G. S., The Venture of Islam: Conscience and History in a World Civilization, 3 vols. (Chicago, 1974).

Hoffmann, Hartmut, and Rudolf Pokorny, Das Dekret des Bischofs Burchard von Worms: Textstufen—Frühe Verbreitung—Vorlagen, MGH Hilfsmittel, 12 (Munich: XXXX, 1991). p. 32 re date.

Höfler, M., Deutsches Krankheitsnamen-Buch (Munich: Piloty & Loehele, 1899). p. 10ff. re alp. 114 re epilspsy, s.v. Epilspsie but not re medieval stuff. S.v. Mar (macs., gives also mare f. same entry) pp. 396–98. Cf. this entry re alp and mar moving together semantically. 600–601 re Schratt. goodo. 595–99 re Schoss incl. Elben-, Hexen-, Bilwiz-, Drachen-, Teufel-Schuss. alsos.v. schiessen 567–68.

*Höfler, M., ‘Krankheits-Dämonen, Archiv f. Religionswissenschaft, 2 (1899), 162-3 elves as dvil in continental folklore, cf. 103, 112, 116, 123-4, 131-2 et pass.; much cited by Thun basically.

Hofstetter, Walter, ‘Zur lateinische Quelle des altenglischen Pseudo-Dioskurides’, Anglia, 101 (1983), 315–60. Hopefully this is now duplicated in Medieval Herbals and I don’t have to follow it up. But basically assigns OE Herbarium CXL Tunsingwyrt to Curae herbarum whatever that actually is, saying that ‘In der ersten Hälfte dieses Texts sind Teile von Diosc IV.148 Elleborus leukos verarbeitet; der Rest stammt aus einer anderen Quelle’ (328). Then he looks at a particular MS containing this and other stuff, MS BN 13955, f. 145r/1–146r/7 and this contains the Latin source for CLIX as Kapitel LI: ‘Elleborum nigrum uel epipactinum Ad curam iectoris herba suprascripta si sicca tundatur et cri[343]brata ad modum coclearis ex aqua calida bibatur mire facit. Ex uivo herba aduersus omnia uenena medicamen erit’ (342–3). ‘Trotz der unterschiedlichen Bezeichnungen ist die Entsprechung eindeutig. Es handelt sich hier weder um die Pflanze Elleborus albus (Diosc IV.148), die in Ae Herb 52.20–23 und 258.21–262.3 unter den Bezeichnungen Elleborus albus, Tunsingwyrt und Wedeberge behandelt wird (Kapitel CXL; zur lat. Vorlage siehe Tabelle II und III)[n. 51: Die (stark beschädigte) Abbildung dieser Pflanze in Vitellius C.III, f. 60va weist einen deutlichen Unterschied zu der auf, die in derselben Hs. f. 66va dem Ae Herb 286.25–288.3 entsprechenden Text zu Elleborus albus vorangestellt ist.], noch um Elleborus niger (Diosc IV.162), sondern es liegt eine Bearbeitung von Diosc IV.108 Epipaktis (Synonym Elleborine) ohne Pflanzenbeschreibung vor. Daß dem lat. ‘cribrata ad modum coclearis ex aqua calida’ im ae. Text ‘on wearmum wætere þæs dustes syx cuceleras fulle’ entspricht, ist wahrscheinlich damit zu erklären, daß der lat. Text versehentlich als ‘cribrata ad modum cocleari sex aqua calida’ gelesen wurde. Neben den Rezepten gegen Leberbeschwerden und Gifte hat BN 13955, f. 145r/13–14 auch noch eine Verwendung der Pflanze als Niespulver, zu der der griech. Text jedoch keine Entsprechung bietet.’ (343).

Hofstetter, Walter, Winchester und der spätaltenglische Sprachgebrauch: Untersuchungen zur geographischen und zeitlichen Verbreitung altenglischer Synonyme, Münchener Universitäts-Schriften, Philosophische Fakultät, Texte und Untersuchungen zur Englischen Philologie, 14 (Munich: Fink, 1987) pp. 568–70. re Antwerp-London glossary dialect, noting Kentish and non-W-S features incl. e for lWS y, æ. [? 759.c.126.14 NW4]

Hofstetter, Walter, ‘The Old English Adjectival Suffix -Cund’, in Words, Texts and Manuscripts: Studies in Anglo-Saxon Culture Presented to Helmut Gneuss on the Occasion of his Sixty-Fifth Birthday, ed. by Michael Korhammer (Cambridge, 1992), pp. 325–47. Handy and up-to-date survey re -kund as well—refs to this in Norse are to Cahen early C20. ‘As far as the meaning of function of -cund is concerned, accounds of Old English or Germanic word formation state (a) that this suffix indicates descent or origin and (b) that adjectives formed with it can mean “of the nature of what is denoted by their first constituents”.’ (325). Gmc stuff specifically throughout, and Norse stuff accordingly too. ON kyndr, reckoned by C19 Gislason [sic—correct?] to be same as or mistake for kundr in article on Y.tal—hmm, are there textual problems here as well as philological? (cited 328). Re early gmc meanings of ‘*kunða-’, presumably meant to be’*-kunða’ despite the consistency 328–32. Oice shows a well-defined class with supernatural being as first element ‘descended from divine X’ cf. áskundr, or ‘of divine origin’ cf. reginkunn(ig)r (329–30). Emph then shifts from ‘birth’ to ‘kind, character’ (331).

Reckons there are 6 semantic types of Gmc. compounds in –kunnr etc.: 1a. 1st el. noun/adj ofsocial status or class; 1b. 1st el is noun denoting man or woman generically; 2a 1st el is non denoting supernatural being; [340] 2b 1st el isnoun denoting ‘a non-physical, i.e.spiritual aspect of a human being’ (340); 3a 1st el is ‘a deictic locative adverb’; 3b: 1st el is ‘a locative noun denoting one of the three cosmic places or states of existence of Christian dogma’ (339–40; tho’ OE hiwcund, metercund and yfelcund go unclassified, p. 341). In OE 2a gets god- lots but also engel- and deofol-; only OE has the full set of all these in his list (340–41). But Old Norse runic inscriptions get 2a only: raginakundr (1×), ræginkundr (1×) ‘of divine origin’ (341). Oice again all 2a: áskyndr (1×), áskunnr (1×), áskunnigr (1×) ‘descended from Aesir’; reginkunnr (1×), reginkunnigr (1×), ‘of divine origin’; goðkyndr (1×), goðkunnigr (1×), goðkunnigr [sic] (1×) ‘of divine origin’; álfkyndr (1×), álfkunnr (1×), álfkunnigr (1×) ‘descended from elves’; trollkundr (1×) ‘of troll-kind’ (342). Hmm, not sure about the last one there—sense 2b (but this is only attested in OE gastcund 2× and sawolcund 1×, p. 340)? NB Cl.Vig. and Sveinbörn Egilsson only give áskunnigr (Fáfnismál), áskunnr (Snorri re Fáfn 13 but also Akv 27 ‘om Niflingeskatten som hidrørende fra aserne), alfkunnigr (Fáfn 13), alfkunnr (Snorri re Fáfn 13), godkynningr (Yt 27, ‘person, der er goðkunnr, af guddommelig herkomst (urigt. v. l. –konungr)’), reginkunnigr (re. Jörmunrekr, Hamð 25), reginkunnr (Háv 80) (these s.vv.). Hofstetter got his data from Cahen 1924, 80–84, and maybe it’s a bit wobbly as such. But these citations look okay.

Hogg, Richard M., A Grammar of Old English, Volume 1: Phonology (Oxford: Blackwell, 1992). 1992a grammar. §5.85(10a) ‘Words with the suffixes –iht, -in, (> -en), -ing, -isc [dotted c] normally … do not show i-umlaut … Unumlauted forms are either reformations on the base of the simplex, such as staniht [macr a], or post-i-umlaut formations, such as folcisc [dotted c], see also 5.85(11)’ (136). §5.85(11), ‘If the first element of a compound is an i-stem, it might be expected that it should show i-umlaut, paralleling the simplex, but if the first syllable is long then */i/ is lost before the time of i-umlaut … The phenomenon is found less often with short syllables’ (137).

5.15 ‘The only significant dialectal variations concerned with first fronting occur when *a is followed by covered and velarized [l] [line thru]. In these circumastances first fronting to æ with later breaking to ea, this giving eald ‘old’ < *ald etc., occurs in some dialects, but in other dialects, as discussed in §§5.10-13, first fronting fails because of the velar quality of the following consonant. It must be assumed that, in those dialects where first fronting occurs, to be followed by breaking, the /l/ is insufficiently velarized to prevent fronting, whereas in the other dialects the degree of velarization is greater. The position in the different dialects is as follows. In EWS there is considerable variation. The greatest degree of retention of a is seen in Hand A of Chron(A), where <a> occurs 94x, <ea> 16x, excluding personal and place-names, whereas in CP <ea> spellings predominate and in Oros <a> are even fewer. In LWS <ea> spellings are normal, and <a> spellings are extremely rare … In the circumstances the <a> spellings cannot be said [re Kentish] to provide convincing evidence of the persistence of an a-dialect … From this distribution we may conclude that in the North and Midlands there was a single a-dialect whereas in the South there were originally two sub-dialects, an a-dialect and an ea-dialect [hmm, could this be a register thing?]. Gradually, however, the ea-dialect encroached on the a-dialect, although the geography of the change remains obscure’. Similar line to Stanley 1969, 46-7. Hmm, it’d be fun to argue for an innovative ea dialect being suppressed by Mercian-orientated aristocratic dialect.

5.82, n. 4 ‘It is noticeable, however, that in those EWS texts which show signs of being (influenced by) an a-dialect, see §5.15, the i-umlaut is almost always of ea, for example, Chron(A)Hand(A), CP, Oros ieldra. Instances of æ are to be found only in the personal name Ælfred, which was fossilized in its Merc form, and other instances of the name-element Ælf-, cf. EWS ielf ‘elf’. Occasional examples with –e-, no doubt the Angl i-umlaut of ea, can be found … but it would seem clear that in these dialects /l/, when followed by /i, j/ in the next syllable, was not normally sufficiently velarized to prevent first fronting.’

5.76, n. 4 ‘It is not necessary to suppose that hælfter shows umlaut of */a/ due to failure of first fronting in an a-dialect … But this is probably the explanation of ælf ‘elf’ alongside ylf, where the latter shows umlaut of *ea due to breaking’.

Hogg, Richard M., ‘Phonology and Morphology’, in The Cambridge History of the English Language, Volume 1: The Beginnings to 1066, ed. by Richard M. Hogg (Cambridge: Cambridge University Press, 1992), pp. 67–167. 1992 b.

Hogg, Richard M., ‘Using the Future to Predict the Past: Old English Dialectology in the Light of Middle English Place-Names’, in Studies in Middle English Linguistics, ed. by Jacek Fisiak, Trends in Linguistics: Studies and Monographs, 103 (Berlin, 1997), pp. 207–20.

Hokkanen, Markku,
‘While the missionaries understandably appear as the central figures of their own narratives ... when placed within the perspective of the nineteenth- and twentieth-century history of South-Central Africa, they were very much “marginal men” and women’ (27)—love it. May or may not be true for Anglo-Saxon England, but a nice concept. I guess one of the key things about early modern Christianisers is that they actually weren’t that marginal: they tended to be powerful people who could really mess with a lot of people’s lives. How far is conversion in Malawi top-down and how far bottom-up? (204 has initial influence among the weak; my subjects apparently always start with the king—cf. 205 and 359, where converting headmen seems to be key—but that could reflect bias of source material.) What causes the apparent step-change in the 1890s (289)? Livingstone as a ‘Protestant saint’ (113), Laws’s biography as ‘hagiographic’ (213), Elmslie ‘almost miraculously’ being cured by a local healer (291)—nice concepts! And potentially useful as a conceptual bridge between Markku’s source material and my own. Ostensibly saints’ lives are talking about quite different kinds of people from mission histories, but arguably they’re substantially similar (some of the lamer saints don’t even have any real miracles to speak of). The complex textual history of Daniel Nhlane’s autobiography is very reminiscent of my material too, and the story quoted is very reminiscent of the kind of anecdotes I see (305).
Healing as leading to conversion (pp. 29 etc.). There must be examples of this in our Anglo-Saxon saints’ lives, alongside things like victory in battle being attributed to the Christian God and leading to conversion, etc. (though these other motivations would themselves be paralleled by Markku’s concept of white man’s medicine as being a route to power—214). In the early modern period, there was a lot of concern about illegitimate healing practices, but how far there was use of healing as a means to attract people to one or another denomination in the early modern period I’m not sure. The potential importance of hospitalisation as a means of exposing people to Christian ideas, and the idea of patient as publicist (358) could be paralleled in monastic communities but how far I’m not sure (early Ireland also has the interesting institution whereby if you wound someone, you can find yourself liable for taking him home and looking after him till he’s well!). The idea that Christ heals and that therefore so should missionaries (94, 95, 112, cf. 142) is one which I could follow up—to see whether similar theological points are made in medieval sources. At any rate, it’s a central business of saints to heal. And healing by saints isn’t always portrayed as being done in a flash of divine lightning—sometimes it’s portrayed as a mundane but still important process. I’ve got really interested in the idea that mission Churchmen from the Mediterranean who came to early Anglo-Saxon England might have brought Mediterranean medical learning/plants with them not just for their own safety, but to make an impression on the locals—this would be a really interesting argument to make (albeit that it would have to be speculative). Healing as a site of competition (or not) between Christian and traditional groups would clearly be another interesting theme.
The overlapping of healer, political authority and ritual specialist (49; cf. 211) is reminiscent of what high medievel sagas tell us of pre-conversion Iceland (and we might assume this for pre-converstion England too). Obviously characters like Laws and early modern bishops could fit all of these categories as well as pre-Colonial Africans or pre-Conversion Icelanders though: it might be interesting to question how far the discourse of modernisation as specialisation really relates to reality. (Cf. the fact that non-medical missionaries often act as healers: 100). Interesting that missionaries seem to have expected to meet ‘priest-physicians’ before actually going to Africa (285)—I wonder where they got the idea from that they’d encounter these? Livingstone? Other ethnological encounters? Classical sources for heathens?! The idea that pagan priests were basically just con-men (cf. 290) has a long, deep genealogy perhaps beginning with Greek philosophers and certainly still a live issue around the mid-twentieth century when C. S. Lewis took a swipe at it. Interesting to see how missionaries get more subtle ideas as they go along (e.g. 297, 304).
Markku’s book raises distinctions between dealing with occasional/endemic disease and epidemic (e.g. 380, 387f.), which might be good to explore. Reff has argued that plague was a key factor in the success of Christianity in Anglo-Saxon England and colonial South America.1 But we’re dealing there with much bigger mortality than with the influenza epidemic I think—the influenze epidemic seems to have encouraged traditional religious responses as well as innovative ones of course (434). The kind of public health legislation in Livingstonia is probably unthinkable for Anglo-Saxon England, but co-ordination of secular and ecclesiastical authorities pretty routine in most things (cf. 390). Christianity in England is in a sense (particularly early on) the colonisation of England by Rome; and sometimes the colonisation one kingdom by another; but it gets nativised pretty quickly, so the interesting issue of tensions between missionaries and colonial authorities (e.g. 398), or the use of missionary discourse against colonials (e.g. 400–1, 441), doesn’t arise I don’t think. Maybe you’d get this more in early modern Scotland?
‘Sin and sickness’ (97, cf. 281, 300)—like it! Early Christians get a bit tied in knots on this: sometimes sickness is sent (e.g. to a saint) to allow them to be purged of sins while on earth, and sometimes just to allow them the privilege of death and their inevitable heavenly glory all the quicker; sometimes sickness is clearly sent as a punishment (which may also lead to death before a person has time to repent); sometimes authors try to stress that sickness has no moral implication; and sometimes dispute and/or confusion is apparent. There’s a strong tradition of saints cursing and healing, and early modern Scotland has some great curses too, both in witch trials and also literary ones. Obviously there are often ad hoc power-games going on here. I guess missionaries have similar, though differently articulated, problems re. relating disease to religion and divine will (cf. missionary weakness p. 191). Not sure if/how often the sin-as-sickness metaphor (281) arises—sin as arrows of the devil seems to be quite prominent in Anglo-Saxon discourse, but I’ve never checked systematically. Perhaps it’s noteworthy that the sin-as-arrows metaphor was kind of conflated by early twentieth-century scholars with a rather thinly attested, traditional sickness-as-arrows metaphor: these scholars, at least, wanted sin to link with sickness! Here’s an interesting Anglo-Saxon example from our earliest Life of the Anglo-Saxon saint Cuthbert, composed around 700, probably at Lindisfarne on the north-east English coast:

De eo quod sanauit mulierem a daemonio uexatam-fuit quidam uir religiosus specialiter carus homini dei nomine hildmaer, cuius uxor a demonio uexabatur nimis. Illa namque multum uastata et usque ad exitum mortis coangustata, frendens dentibus gemitum lacrimabilem emittebat. Supradictus uero uir de amara morte nihil dubitans ad monasterium nostrum proficiscens, uocauit ad se sanctum cuþberhtum, nam etenim illo tempore aecclesiae nostrae praepositus erat, indicans ei uxorem suam pene usque ad mortem infirmantem, non quae calamitas esset insaniae reuelauit. Iam enim erubescebat illam olim religiosam, tamen a demonio uexatam indicare. Nesciebat etiam nec intellegens, quod talis temptatio frequenter christianis accidere solet. Sed tantum presbiterum aliquem secum mittere, et requiem sepulture deposcebat. Statim autem homo dei preparare aliquem ad mittendum cum illo exiit. Et primo recessu eius a spiritu dei inbutus, cito conuersus reuocans eum dixit, hoc quippe ministerium meum est, et non est alterius tecum pergere. Tunc uero preparauit se homo dei, et omnes simul portati sunt equis, et uidens socium suum flentem et lacrimantem duobus causis, hoc est pro moriente uxore sibi deserto et orbanis relictis, et maxime pro ignominiosa insaniae, in qua horribiliter redactam et inpudenter confractam et saliua pollutam, olim iam pudicam et castam, sciens homini dei exspectanda erat, consolari eum cepit mitissimis uerbis, et omnem infirmitatem quam ei celauerat qualis esset reuelauit. Et postremo addit, prophetico ore dicens, iam enim quando ueniemus ad habitacula uestra, uxor tua quam mortuam putas in obuiam mihi occurrens in acceptione habenarum istius equi quas nunc in manibus teneo per dei adiutorium effugata demone saluata ministrabit nobis. Igitur peruenerunt sicut diximus, homo dei ad uillam, et mulier quasi de somno surgens uenit in obuiam, et primo tacto freni plene pulsato demone sanitati pristine reddita, ut illa cum gratiarum actione testata est ministrauit illis.2
About how he healed a woman who was afflicted by a demon
There was a certain devout man, especially loved by the man of God, called Hildmær, whose wife was terribly afflicted by a demon. So when she had been greatly ravaged, and oppressed to the point of the departure of death, gnashing her teeth, she let out a pitiable cry. The aforementioned man, not doubting bitter death, setting out to our monastery, called to himself the holy Cuthbert, because at that time he was the prefect of our Church; declaring to him that his wife was sick almost to the point of death, he did not reveal that that affliction was insanity. For at that point he blushed/felt ashamed to declare her, who was once devout, now to have been afflicted by a demon. For he did not know nor understand, that such temptation tends frequently to happen to Christians. But he requested that some priest be sent with him, and the peace of a burial. Immediately, however, the man of God left to prepare someone to send with him. And at his first reflection, imbued with the spirit of God, having swiftly turned back, calling him back said, ‘This is assuredly a job for me, and not another, to proceed with you’. Then indeed the man of God prepared himself, and everyone travelled at the same time by horse; and seeing his companion weeping and crying for two reasons—that is because his wife was dying alone and orbanis relictis (??) and most of all because of the ignominy of insanity, into which she, once pure and virtuous, had been horribly driven, shamelessly broken, and defiled with saliva—knowing what must await the man of God, he began to console him with gentle words, and he revealed to the other the whole infirmity which he had concealed, just as it had been. And afterwards he went on, speaking with prophetic mouth: ‘When we come to your abode, your wife whom you think dead, running up to meet me, taking the reins of this very horse, which I now hold in my hands, will minister to us healed and with the demon put to flight. So they arrived as we said, the man of God to the estate, and the woman as though rising from sleep came to meet him, and at the first touch of the bridle the demon was entirely driven away and the women returned to perfect health, as she testified with a show of thanks, when she ministered to them.

This suggests a discourse in which morality and health were linked, but a complex one with much room for variable interpretations.
Prayer and health (201, 404–6). The issue is more interesting than the evidence, it seems, in some of Markku’s material! Though the absence of evidence is perhaps significant: prayer could be pretty central to medieval evidence on morality and health, to the extent that not praying is fairly well attested as opening people up to demonic assault/possession, illness, etc. (Those these still more often befall the luckless than the guilty.) Spiritual healing by charismatic locals (424) opens up lots of interesting potential comparisons with early Anglo-Saxon saints—and, if I remember rightly, one or two freelance/renegade missionaries in conversion-period Frisia. Demonic possession is pretty central to early Christianity—I wonder how Victorian attitudes relate to that? (On the one hand, Victorians don’t seem to see it as an acceptable clinical diagnosis, 418–19; on the other, there’s perhaps an implicit assumption that any sort of possession is inherently diabolical—certainly it’s not seen as just harmless. Cf. 295ff. And then it seems that some missionaries did believe in demons and Satan, 418, and in spiritual/faith healing, 424.) There’s a book being written on possession in Anglo-Saxon England which I must check.
The idea that all/most illness in African societies is attributed to witchcraft (53, 55, 58, cf. 108 on witchcraft as a key evil) is really interesting, and I think there’s lots of mileage there (while recognising the more subtle ideas of Fraser, 298, 304, etc.). Misconceptions like this have kept echoing, certainly into the 1980s, when they were fairly prominent in Jürgen Habermas’s philosophical work as a defining feature of pre-modern, ‘mythical’ thought. Similar claims were made in the nineteenth and twentieth centuries about Anglo-Saxon medicine, more on the basis of preconceptions than good evidence, so a parallel between perceptions of the African and the Anglo-Saxon barbarian might be drawn. In the same context, I was also struck by the idea of heathens at home (92), Catholics as being as bad as Africans (411), and parallels drawn between Africans and Highlanders (88, 271, 418, cf. 286)—in the latter case not least because medieval history was being enthusiastically used in the Imperial period to support the idea of Teutonic/Saxon/Norman English versus Celtic racial characteristics, legitimising English governance of the British Isles. (If these discourses give us the colonisation by Anglo-Scottish elites of Africa, the Highlands, and the British poor, I wonder what the discourse of Anglo-Saxon barbarism was being used to colonise? Anglo-Saxon England? Maybe so...) I particularly like Prentice’s idea that ‘medicine and survery were his “strongest weapons” to be wielded against “the cruelties and superstitions of this land” ’ (143)—sets ‘medicine’ up very neatly as a force of modernity, excluding other kinds of healing from the category of ‘medicine’. The stuff about the development of ‘quackery’ as a term of abuse and concern about the risk of that accusation was really interesting (e.g. 100), and fitted with the hints that non-medical missionaries didn’t see as big a difference between European doctors and African healers as the medical missionaries would have liked (307) as well as doctors’ concern to make themselves seem beyond question (343; 360); I was interested by MacAlpine’s ironic observations on missionaries’ own superstitions too (187)—I like the diversity of views implied by all this material (cf. 285–86 on tensions within Victorian Britain). With a bit of scratching around, parallels for both of these might be found in Anglo-Saxon England. The Chewa idea of witchcraft growing at a time of social change and tension (306, cf. 438) is interesting; obviously it fits very well with the link between Reformation and witch-hunting (and, at least in Scotland, sometimes other factors like civil war and changes of government). I don’t think I have a parallel for that in Anglo-Saxon sources, but then it’s perhaps symptomatic that Markku’s source for the issue is anthropological work rather than missionaries’ writings. In high medieval Iceland, there’s actually a big and clearly articulated idea that monsters are banished from the land by the conversion to Christianity itself (though that doesn’t stop ghosts being a routine problem to this day... Cf. 1911 Witchcraft Ordinance—like THAT was going to work!! (408)).
I’m sure modern attitudes to Anglo-Saxon medicine could be tied in to the point cited that ‘missionaries’ portrayal of Chinese medicine and culture as backward was useful in the construction of “British medicine as the symbol of the West ... modern and progressive” ’ (286 n. 2, cf. 316), and the evidence of Livingstone’s open-mindedness (286–87, cf. 316); but Markku’s point about defending commercial interests against charitable competitors is interesting too. The thawing of attitudes implied by Cullen Young’s work (316) has a parallel voice in Anglo-Saxon studies in the early twentieth century too.3 Meanwhile, one of the reasons why early modern witchcraft trials have been so intriguing has been that people have wanted the early modern period to be the time when people broke away from attributing all harm to magic, and have been upset to find that it wasn’t. There’s quite a lot of work coming out now on why witchcraft trials died out, which might be good to pick up on. In Scotland specifically, the highland/lowland divide is interesting for witchcraft trials because there seem to have been very few in the (traditionally Catholic) Highlands. This might connect in turn to the knots the missionaries sometimes seem to get tied in over witchcraft—Fraser condemning witch-doctors by identifying them with witches condemned in the OT was great (302)! A moment of real, European, Bible-inspired witch-hunting! And then of course the various moments when missionaries find themselves (consciously or unconcsiously) acting the part of with or witch-doctor/witch-finder—brilliant (e.g. 308, 393, 416)! I particularly like how ‘it was important, in principle, to create a new form and ritual of investigation even though it lacked scientific substance’ (394). And the acceptance of nocebo effects (357).
I liked the stuff on the weird way in which medicines have power independent of healers, and the tensions that provoked (18, 142, 327, 430). I hadn’t thought about this, though it reminds me of the work of Mary W. Helms on how objects from far away are associated with power.4 It’s interesting how it works in both directions: although African healing is valueless to most of Markku’s sources, the African pharmacoepia is potentially worthwhile (291, 299, 307). Suspicion of weird-looking medicine sounded interesting—I wonder what Anglo-Saxons would have made of that (310). The codification of recipes in Anglo-Saxon England (and presumably at other stages of history) would be interesting in this regard too. They’re written elliptically enough that it’s clear that oral/practical knowledge is also required, and I guess you might say the same of the codified medical knowledge of modern medicine—but all the same, they’re starting to separate medicine from healers. There’s a nice article about the use of books by early modern Scottish healers as sources of authority, and how healers who don’t have access to books have to use other sources like inheritance of knowledge or fairies. The missionary concern that western medicines might get out of their control (partly because of other contacts with the West emerging) is really interesting (430) in all sorts of ways for illuminating the power-games and ideological tensions surrounding medicine in the missionary operation. The idea of particular ethnic others having special medical knowledge (360) isn’t paralleled in Anglo-Saxon evidence as far as I know, though it might be a fun idea to explore regarding Mediterranean churchmen (Bede does tell a story about the first Anglo-Saxon king fearing bewitchment by the missionaries on first meeting.) But the idea is well attested regarding Saami in medieval and early modern Scandinavia, so lots of mileage there.
The efforts of missionaries and their ilk to reconcile science and theology are interesting too (87, 99, 101 ff.). I think our Anglo-Saxon stuff is happy to see knowledge about the world and knowledge about the Word going hand in hand, which parallels some missionary discourses. So you get Anglo-Saxon material emphasising Christianity as the religion of rationality, and dissing vain superstitions etc. There are nice parallels between the denial by the Charms and Superstitions Committee of cannibalistic, shape-changing witches (412, cf. 416) and denials of similar beliefs in the early medieval period—which contrast sharply with the rise in the intellectual credibility of witchcraft beliefs in the early modern period. Discussions of these matters in presbytery and kirk sessions (414), and suspension from the Church as a sanction (417, cf. 420ff), by the way, exactly parallels some of the source material for early modern Scottish witches and healers—might make for some handy comparisons. Meanwhile, the distinction between ‘true witches’ and ‘killer-for-malice’ (413) is similar to how historians of medieval and early modern witchcraft have tended to focus on what they see as flesh-and-blood ‘real’ witches, neglecting to study wider ‘false’ beliefs which may have overlapped with these for medieval people. I’d like to check how far the distinction in your material reflects modern anthropogists’ categorisations and how far it reflects missionaries’ or Africans’ categorisations. To make a more general comparison on the subject of reconciling science and theology, it was hard for Anglo-Saxons to reconcile traditional and novel/Christian spheres of thought, and they made efforts to do so comparable with those of Victorian intellectuals. I was particularly struck by ‘the Scottish missions held fast to the conviction that a total Christian world-view should include both Christian faith and Western-style education’ (88, cf. 214): the expansion of Christianity to Anglo-Saxon England seems self-consciously to have been seen by the papacy as the reincorporation of a lost province of the Roman Empire into its effective successor, Christendom—so Christianity comes as the vehicle for a much wider raft of cultural ideas. And early missionaries in England seems to have had comparable educational aspirations and achievements to the Livingstonia mission (cf. 267ff.), though without the concern about ‘the secularising potential of medical education’ (327). In both cases, the culture-bound nature of Christianity is striking: no missionary is willing (or able) to take the Word on its own to the target culture (cf. 407). In Anglo-Saxon England a substantial selection of scientific and literary works from the Antique world are eagerly copied alongside Christian material, and early Irish Christians are particularly excited by it and produce their own similar texts. It might be worth suggesting too that we probably imagine that a Victorian Scot in Malawi was facing a bigger cultural gap than a Greek in seventh-century England, but the Greek need not have perceived it that way! Especially as small cultural differences great heresies can make.
On a different slant, our main editor of Anglo-Saxon medical texts, Oswald Cockayne, was apparently set off on his studies by trying to prove that languages really did occur because of the Tower of Babel, and not because of gradual, scientifically explicable change from a common ancestor—so he might provide a nice case study of the tensions between science and theology which some missionaries were caught in. The prolongued echoes of humoral theory and other old ideas were interesting to note (132; cf. 163), as were spiritual versus psychological explanations of nervous disorders (192).
The Presbytery’s proscriptions of ‘ “evil and heathen” medicines’ (407)—and their slightly random-looking concessions (410)—are reminiscent of Anglo-Saxon sermons and penitentials (I love the ‘Charms and Superstitions Committee’—totally Harry Pottertastic!). Just they lack the penances of course. Also reminiscent of early Anglo-Saxon synodal decrees. If I recall rightly, the ‘Dig for your medicine and mix it with god’ concept (420) is pretty much exactly what one Anglo-Saxon homilist says. The struggle to define ‘charms and superstitions’ in Malawi (408) is reminiscent of medieval sources—but even more of the desperate contortions of modern scholars trying to apply these categories themselves! The ‘Charms and Superstitions Committee Report’ sounds like a really interesting document, both for comparison with comparable medieval/early modern material and for comparison with contemporaneous scholarship (409 n. 22). Any possibility of accessing this? (I see that it’s in the Malawi National Archives...) Although the precise decisions about what counts as a ‘charm’ (say) have varied a lot across time and within societies, there seems to be a fundamental continuity in Christian opposition to certain kinds of healing as immoral. I wonder if traditional societies also viewed certain kinds of healing as immoral too (e.g. healing that effectively gives a person an unfair advantage in life or war)? Is the concept of immoral healing a universal? It’s striking that in at least one case for the Charms and Superstitions Committee, ‘the condemnation was based on spiritual, sanitary and moral grounds rather than on medico-scientific arguments’ (410). Prominent in early modern societies is the concept of ‘limited good’—the idea that someone’s only likely to do well at the expense of others. The idea that courts and kirk sessions were essentially about ensuring social harmony and that this can be seen as a public health function (423) sounds very like early modern Scotland. Close parallels from Anglo-Saxon stuff would be hard to find, but secular law in early Germanic societies does seem to have been geared entirely to social harmony, with no real interest in justice per se, so that might form a basis for parallels/contrasts. Social engineering as a means to promote morality and/or health (23)—not sure what parallels I might have for that, but interesting concept.
‘Commerce and Christianity’ (101)—another nice phrase. In my period, Christians are explicitly and even vehemently opposed to commerce, but are in practice major practitioners, facilitators and stimulators of it!
Concern about polygamy (e.g. 364ff.)—might be interesting re health. It clearly upsets Christians in my period and Markku’s, and it’s been argued that concerns about fornication are a major driver in the background of the Scottish witchcraft trials too. It also clearly has implications for sexual health (cf. 424)—but do the people I study know that? Does their morality have implicit consequences for health? I’m not aware that Anglo-Saxons know about sexually transmitted disease, but there are various warnings of the bad things that can happen to you from having sex, which is perhaps a similar concept. In the early modern period, syphilis makes a big impact and garners all sorts of moralising.
Interesting to see the focus on surgery as the high-status end of medicine—as it remains (288). We do have some evidence for medieval surgery, but I’m not sure what its status was.
Africans as childlike (109)—I must check for parallels re Anglo-Saxons etc. Decultured Africans (110)—I wonder if you got decultured Anglo-Saxons?
Women (113)—largely hard to trace for my period, but a few queens and abesses turn up in some interesting roles.
I like the concept of a ‘red’ sphere of medicine, outside false and true categories (207 n. 17)—sounds useful. My work on elves put them more or less in this sphere I guess; nice to see that Laws was in it too! And I love the idea of surgery not being scary because it doesn’t work, but because it does (208)! Ngoni war-medicine caught my eye as well—there are probably some interesting Scandinavian parallels for that concept (209 n. 24).
Improving bodily conditions to improve moral conditions (91)—not something I’ve looked for in Anglo-Saxon material, but an interesting concept, and it would be interesting to seek parallels/contrasts. Perhaps the most likely area where it could be traced in my period would be in architecture (cf. 366ff.): nice stone buildings as seen as a big asset! Monastic rules might be good sources here. Not sure is isolation and quarantine were practiced, but there was a lot og ordering of space, including hospital type stuff. This might be particularly interesting regarding leper colonies (cf. 394, 402, 411, 414–15). There’s a paper just out on leprosy in Anglo-Saxon England which I must read, but I don’t think leper houses/colonies start till later; there’s an interesting Old Welsh poem which is a long lament about a guy whose friends have all abandoned him, possibly because he’s a leper—if so, it shows an interesting willingness to present a sympathetic view of the leper’s plight at the same time as his ostracism from society. Very interesting that the ‘deranged’ and ‘deformed’ also get sent there (394). Incidentally, how effective, clinically, would the sanctions against lepers in Livingstonia have been?
Speaking of architecture, the remoteness of mission sites (e.g. 163) is reminiscent of monastic ideals, but obviously for different reasons (monasteries usually pretend to be remote while actually being pretty central!). Both, too, might make a claim to ‘mystical geography’ (346). Issues of how to house and supervise pupils interesting too (268)—plenty of concern expressed about this in penitientials in Anglo-Saxon England. The stories of the transition of power from white missionaries to natives (e.g. 169, 406 n. 10, 408) were fascinating, as was the idea of anti-medicine movements (442)—I wish we had material like that for Anglo-Saxon England. There might be more material to parallel the development of local churches with their own emphases and acculturations to local traditions though (cf. 439ff.—I particularly liked Kamwana’s intertwining of the physical and spiritual in preaching, 442, as we have quite a lot of Anglo-Saxon homilies.) It was also cool to see how the ethnic prejudices of the locals whom missionaries met shaped their own views (253; cf. 255 on the demonisation of the Arabs). This was particularly cool because Bede (writing c. 731) expresses some pretty racist views towards the Welsh, and one wonders how far earlier Anglo-Saxon racial attitudes may have informed the influential attitudes of Mediterranean missionaries in the region.
False religious experiences (270)—cool! Some concern in my period over distinguishing true visions from false ones (whether diabolical or just weird dreams) which might be pertinent.
Interesting that the idea of multiple diseases going on at the same time came so slowly (320)—I wonder what medieval comparisons we might have for that?
Local expectations can force negotiation despite it wounding the pride and principles of the missionary (360 et passim)!.

Holbek, Bengt, The Interpretation of Fairy Tales: Danish Folklore in a European Perspective, FF Communications, 239 (Helsinki, 1987)

Hole, Christina, ‘Some Instances of Image-Magic in Great Britain’ in The Witch Figure: Folklore Essays by a Group of Scholars in England Honouring the 75th Birthday of Katharine M. Briggs, ed. by Venetia Newall (London: Routledge & Kegan Paul, 1973), pp. 80–94. Mentions A-S one 83; gowdie etc. 82–83.

*Hollis, S., Anglo-Saxon Women and the Church: Sharing a Common Fate (Woodbridge, 1992).

**Hollis, Stephanie, ‘The Remedies in British Library MS Cotton Galba A.xiv, fos 139 and 136r’, Notes and Queries, 41 (1994), ?146-7.

*Hollis, Stephanie, ‘Old English “Cattle-Theft Charms”: Manuscript Contexts and Social Uses’, Anglia, 115 (1997), 139–64

*Hollis, Stephanie, ‘The Old English “Ritual of the Admission of Mildrith” (London, Lambeth Palace 427, fol. 210)’, Journal of English and Germanic Philology, 97 (1998), 311–21

*Hollis, Stephanie, ‘The Minster-in-Thanet Foundation Story’, Anglo-Saxon England, 27 (1998), 41–64

Holm 1971 XXXX

Holmberg, Bente, ‘Views on Cultic Place-Names in Denmark: A Review of Research’, in Old Norse and Finnish Religions and Cultic Place-Names, Based on Papers Read at the Symposium on Encounters Between Religions in Old Nordic Times and Cultic Place-Names Held at Åbo, Finland, on the 19th-21st August 1987, ed. by Tore Ahlbäck (Åbo, 1990), pp. 381–93. ‘Henry Petersen would seem to be the first person in Scandinavia to have drawn attention to the fact that personal names containing names of gods or words for gods can be an important source of information about the history of religion’ in 1876 (382, cf. 381–82). She reckons best treatment is Hald 1971, 36–52.

Holmberg, Bente, ‘Asbjørn, Astrid og Åsum: om den hedenske as som navneled’, in Sakrale navne: rapport fra NORNAs sekstende symposium i Gilleleje 30.11.–2.12.1990, ed. by Gillian Fellows-Jensen and Bente Holmberg, NORNA-rapporter, 48 (Uppsala: Norna-Förlaget, 1992), pp. 235–49.

Holmberg, Bente, ‘Über sakrale Ortsnamen und Personnennamen im Norden’, in Germanische Religionsgeschichte: Quellen und Quellenprobleme, ed. by Heinrich Beck, Detlev Ellmers and Kurt Schier, Ergänzungsbände zum Reallexicon der germanischen Altertumskunde, 5 (Berlin: de Gruyter, 1992), pp. 541–51. 548 cites Alfkil and Thorkil.

Holmberg, Bente, ‘Recent Research into Sacral Names’, in Developments Around the Baltic and the North Sea in the Viking Age, ed. by Björn Ambrosiani and Helen Clarke, Birka Studies, 3 (Stockholm: The Birka Project, 1994), pp. 280–93 [595:01.c.16.3]. Re Kousgård Sørensen 1992 ‘The topic is illustrated with examples, most of which are Danish lake- and river-names, and the author demonstrates that hydronymy is a treasure-chest of popular superstitions waiting to be opened by modern folklorists’ (282).

Holmes, Thomas Scott (ed.), The Register of John Stafford, Bishop of Bath and Wells, 1425–1443: From the Original in the Registry at Wells, Somerset Record Society, 31–32, 2 vols (London: Harrison, 1915–16) [rare books, Syn.5.88.306–]. Vol 2 pp. 225–27, item no. 693 in edition; date 1348 presumably in error for 1438, as editor assumes with marginal dating:

‘Acta et habita coram Johanne etc. episcopo in quadam magna camera sua infra manerium de Woky xxvo die Augusti, 1348, indiccione prima, pontificatus sanctissimi etc. [Fol. 149d; p. 226] Eugenii pape quarti anno octavo; comparuit quedam Agnes Hancok, mulier, de villa Montis Acuti, que alias publice diffamata de crimine sortilegii, et presertim de et super quatuor articulis infrascriptis: vocata fuit pridem ad comparendum coram Magistro Johanne Stevenes dicti reverendi patris commissario generali, ad respondendum super eisdem articulis, quibus sibi alias per dictum Magistrum Johannem ex officio objectis illa negative respondebat dicendo nec famam fuisse veram nec rem sic se habere prout articuli continebant. Quapropter idem Magister Johannes commissarius indixit ipsi Agneti purgacionem faciendam coram eo certis die et loco cum certo numero compurgatricum mulierum honestarum si eam facere legitime potuisset, prout idem Magister Johannes prefatum reverendum patrem, presente dicta Agnete, judicialiter informavit, quemadmodum dicta Agnes hec ipsa acta fuisse tunc ibidem in judicio fatebatur; ceterum quia prefata Agnes in purgacione, ut premittitur, sibi indicta penitus defecit, igitur dictus commissarius eam pre defectu purgacionis tanquam convictam pronunciavit de et super articulis dupradictis, quorum tenores seriatim subscribuntur;—

In primis quod ipsa Agnes Hancok asserere solebat publice quod per inspeccionem camisie infirmi, zone, calige, seu alicujus indumenti ejusdem, sciebat et scit discernere pro vero quando illa infirmitas primo cepit infirmum, quomodo et qua de causa, licet nunquam videat infirmum, et sic patria communiter credit.

Secundo, quod ipsa per inspeccionem hujusmodi indumenti et maxime per mensuracionem zone vel calige egrotantis, publice asserit et jactat in partibus, quod scit discernere et judicare an ipse egrotans morietur ex illa infirmitate vel vivet, et sic plures indicat simplices decipiendo.

Tercio, quod ipsa Agnes mittit egrotantibus [egroto ‘I make ill’] remedium sanitatis, ut dicit, per benediccionem hujusmodi zone [zona ‘belt’], camisie [camisia ‘shirt etc.’], tene [tena ‘coif’], vel alterius indumenti infirmitatis, licet infirmum nunquam videat, neque tangat; et hanc artem publice profitetur diebus Lune, Mercurii, et Veneris, spretis aliis diebus.

Quarto, quod ipsa profitetur se sanare pueros tactos vel lesos a spiritibus aeris, quos vulgus “feyry” appellant; et quod habet communicacionem cum hiis spiritibus immundis et ab eis petit respona et consilia quando placet. [227, my emboldening]

Verum quia fama publica referente pervenit ad dicti reverendi patris noticiam quod ipsa, premissis non obstantibus publice residivavit et non verebatur palam agere in premissis sicuti consuevit, dominus volens ex officio procedere jussit eam prefatis die et loco ad suam audienciam evocari. Quibus quidem die et loco dicta Agnes comparuit et ad premissa sibi per ipsum reverendum patrem tunc seriatim objectis respondit se languidis confluentibus ad eam vel sibi mittentibus medicinam prebere per virtutem quarumdam oracionum quas se dicebat ex hac causa uti et exercere, et nichil aliud videbatur tunc prima facie ibi fateri. Sed tunc incontinenti jussit idem reverendus pater dicte Agneti ipsas oraciones coram eo publice recitare, quas cum ibi publice dixisset, quia dominus inter alia contenta dictarum oracionum quedam verba extranea et incognita audivit dici et referri que prefata Agnes nec interpretari novit neque declarare in vulgari, sicut dicit, dominus ex gratia penam atque penitenciam pro premissis hactenus exercitis relaxavit, sed eidem. Agneti prefatos iiijo articulos et omnem speciem sortilegii atque heresis jussit abjurare, quod ipsa tunc ibidem judicialiter sponte [fol. 150] sua fecit voluntante, abjurando in forma sibi ad tunc demandata. Et statim tunc ibidem comparuerunt eciam ad dictos diem et locum vocate quedam Johanna Bruther uxor Johannis Bruther de Chiewton predicte diocesis, necnon Alicia Belle uxor Johannis Belle de eadem, mulieres publice diffamate de criminibus sortilegii et malificii, quarum untraque fuerat publice diffamata quod si malam voluntatem adversus aliquam personam haberet, dampnificaret ei vel in corpore, vel in pane seu cervisia, animalibus, granis, seu aliis rebus suis per artem sortilegii et maleficii. Unde ad instanciam incolarum parochie de Chiewton ibi de premissis querelancium in gravi multitudine ibi congragatorum et petencium de remedio adversus hujusmodi malificii provideri utraque dictarum mulierum crimen sortilegii et malificii hujusmodi ac omnem speciem heresis, mandante domino, publice sponte sua in judicio abjuravit ac ipsarum utraque juravit penam et elapsi voluntarie incurrere et subire si de residivacione posset imposterum aliqualiter edocteri’.

Hands up who understood any of that then?

Holm-Olsen, Ludvig (ed.), Konungs skuggsjá, Norrøne tekster, 1, 2nd edn (Oslo: Norsk Historisk Kjeldeskrift-Institutt, 1983). Ch. 8: interesting scepticism re book about India (but also acceptance that it might actually be true, and discomfort that others will find Scandnavia just as strange.

Holmqvist Larsen, N. H., Møer, skjoldmøer og krigere: En studie i og omkring 7. bog af Saxo’s Gesta Danorum, Studier fra sprog- og oldtidsforskning, udgivet af Det Filologisk-Historiske Samfund, 304 (Copenhagen: Museum Tusculanums Forlag, 1983). Looked thru quite carefully and didn’t find anything that really did it for me, but was perhaps uncareful.

Holmström, Helge, Studier över svanjungfrumotivet i Volundarkvida och annorstädes (Malmö: Maiander, 1919). Wierdly has a second title page giving Lund: Ohlsson, 1919. [NF2 463:2.c.90.1]

Holsinger, Bruce, Neomedievalism, Neoconservatism, and the War on Terror, Paradigm, 29 (Chicago: Prickly Paradigm Press, 2007). Two kinds of medievalism. One is the usual old fashioned kind, basically in this context an extension of orientalism which others people and which casts them into a different temporality from the global north. 'Post-9/11 medievalism functions, too, as a means of reducing a host of very complex geopolitical forces to a simple historical equation, freeing its users from the demands of subtlety, nuance, and a rigorous historical understanding of the nature of inter- and supra-national conflict in an era of globalization. In this temporal bisecting of the world, America's enemies inhabit an unchanging medieval space equivalent in many ways to the monolithic East imagined in [10] Orientalist discourses of the eighteenth and nineteenth centuries. One of the more obvious effect of 9/11, in fact, has been to reenergize the enduring interplay of medievalism and Orientalism' (9-10). Though one then wonders what happens to this kind of orientalist-medievalism in countries which have a more central medievalist discourse in their nationalism, like Iceland? Then there's the other kind, neomedievalism, that sees the post-national world as alike to high medieval Europe, where states don't exercise full sovereignty but there are overlapping and incomplete sovereignties. (An idea apparently first floated by Hedley Bull, The Anarchical Society: A Study of Order in World Politics (1977).) Again, terrorists are seen by American administrations as belonging to this neo-medieval(ist) world; and America responds by treating itself as, e.g. outside Geneva Conventions on prisoners of war. Iceland's place in this is interesting too: its sovereignty has been compromised by imperialism, then by American military occupation, and then by banking crisis. It's a micro-state; it's been the target of anti-terrorism legislation; it's taken a proactive stance on whistleblowing with results for its position on Wikileaks, Manning and Snowden. In a way it's also benefited from its microness, being able to face down Britain on cod and Icesave because it would look too bad for Britain to beat it up. It benefits from this in belonging culturally to the global north, with medievalism a big part of this.

Holsinger, Bruce, 'Of Pigs and Parchment: Medieval Studies and the Coming of the Animal', PMLA, 124 (2009), 616 - 23,

Holsinger, Bruce, 'Parchment Ethics: A Statement of More than Modest Concern', New Medieval Literatures, 12 (2010), 131--36 (on the VLE)

* Holthausen, F., ‘Rezepte, Segen u. Zauber-sprüche aus zwei Stockh. Hss.’, Anglia, 19 (1897) XXXX, item 5 (?89/11) A source re the vluekecche thing.

Holthausen, F., 'Zu Alt- und Mittelenglischen Dichtungen XV', Anglia: Zeitschrift für englische Philologie, 24 (1901), 264--68

Holthausen, F., Altenglisches etymologisches Wörterbuch, Germanische Bibliothek, 4. Reihe (Wörterbücher), 7 (Heidelberg, 1934). sv. pocc, cites Walde-Pokorny, Vergleichendes Würterbuch der indogermanische Sprachen, II 116 f., cf. 113 u. 117. Himself says ‘<lat. bucca “Backe”?’ s.v. siden f. ‘Zauber’ in ælf~ ‘Elfenzauber, Fieber’, zu ais. síða, zum vor’ Nowt for sidsa.

Holtsmark, Anne, Studier i Snorres mytologi, Skrifter utgitt av Det Norske Videnskaps-Akademi i Oslo, II. hist.-filos. klasse, ny serie, 4 (Oslo, 1964).

Holtsmark, Anne, Norrøn mytologi: tro og myter i vikingtiden (Oslo, 1970).

Holzmann, Verena, ‘ “Ich beswer dich wurm vnd wyrmin…”: Die magische Kunst des Besprechens’, Zeitschrift für Literaturwissenschaft und Linguistik, 130 (2003XXXX), 25–47.

Honegger, Thomas, 'My Most Precious Riddle: Eggs and Rings Revisited', Tolkien Studies, 10 (2013), 89-103, https://doi.org/10.1353/tks.2013.0017. Nothing very informative about eggs.

Honko, Lauri, Krankheitsprojektile: Untersuchung über eine urtümliche Krankheitserklärung, FF Communications, 178 (Helsinki: Suomalainen Tiedeaktemia, 1959).

*Honko, Lauri, ‘Memorates and the Study of Folk Beliefs’, Journal of the Folklore Institute, 1 (1964), 1–19. Seems to be a classic functionalist piece.

*Honko, Lauri, Geisterglaube in Ingermanland, FF Communications, 185 (Helsinki, 1962). Cited DuBois 1999, 102 without specific ref re Eflshot/stic. 42 re dwarf-shot.

*Honko, Lauri, ‘Traditions in the Construction of Cultural Identity and Strategies of Ethnic Survival’, European Review, 3 (1995), 131–46.

*Hooke, D., ‘Pre-Conquest Woodland: Its Distribution and Usage’, Agricultural History Review, 37 (1989), 113–29.

Hooke, Della, ‘The Anglo-Saxon Landscape of North Gloucestershire’, The Friends of Deerhurst Church Seventh Annual Lecture, 8th September 1990 (XXXXX)

Hooke, Della, 'The Anglo-Saxons in England in the Seventh and Eighth Centuries: Aspects of Location in Space', in 1997 Hines ed. migration book, pp. 64-99. 'In general, local place-names, as witnessed in Wales, Cornwall or Brittany, are likely to reflect the speech of the majority of the local people' (68). Okay, but not necessarily causal relationship here--what if place-names and the speech of majority of local peope is likely to reflect the speech of aristocrats for example? In the discussion of this paper, Powlesland suggests: 'POWLESLAND: It's very interesting that two examples of stōw and tūn [supposedly late pn els] are both represented by significant early Anglo-Saxon settlements (West Stow, Suffolk, and Heslerton, Yorkshire) that are not actually at the location of those place-names. // DUMVILLE: We presumably have to be careful about assuming that when the shuffle takes place the place-name either does or does not go with the shuffle. // POWLESLAND: These might support the idea than [sic] when they shuffle, they rename' (94).

Hoops, Johannes, Über die altenglischen Pflanzennamen (Freiburg, 1889). 49 re ælfþone and dweorge-dwostle. ‘ælfþone swf. “Albranke” (-þone swf.=Dohne, Ranke, Schlinge) ist der ae. Name des bittersüssen Nachtschattens (Solanum dulcamara L.) Die Pflanze war, wie schon der Name sagt, ein Albenkraut und ein wichtiges Mittel gegen Albdruck und Besessenheit. (Vgl. Lb. III, 62. 64. Perger, Pflanz. 182) Diese abergläubische Verehung des bittersüssen Nachtschattens schient allen germ. Stämmen gemeinsam zu sein, wie eine Vergleichung der Names beweist: nhd. alfrankenm alpranken, alpkraut (Pritz. Jess. 381); ndl. alfsranken; ähnlich norw. troldbær, schwed. trullbär (Nemn. II, 1316)’ (49). Discusses þung 83–84. NB the wedeberge gloss includes þung as an option too. Good.

Hopkins, Lisa, ‘Hamlet Smokes Prince: 101 Reykjavík on Page and Screen’, Adaptation, 1 (2008), 140–50.

*Hoppál, Mihály, ‘Linguistic and Mental Modes for Hungarian Folk Beliefs’, Myth and Mentality: Studies in Folklore and Popular Thought, ed. by Anna-Leena Siikala, Studia Fennica: Folkloristica, 8 (Helsinki, 2002), pp. 50–66.

Horden, Peregrine and Nicholas Purcell, The Corrupting Sea: A Study of Mediterranean History (Oxford: Blackwell, 2000). 9–25 thinking about what is the Med and is it a useful category? Stuff re tension between dominance conceptions of Europe & otherness etc. May be salutary re ASE etc.--makes you think about really defining your areas of study. Distinguish between history of and history in. ‘Europe has never been an unambiguously bounded geographical expression, and its modern historiographies reflect the fact. Between the age of the Vikings and that of Gustavus Adolphus the Scandinavian world was perhaps of relatively little consequence for other European states. Synoptic histories of Europe can almost be forgiven for dealing with it only briefly and circumspectly’ (16). ‘Alongside “orientalism”, in other words, can be set the comparable ideology of “Mediterraneanism” .’ (20). The chapter functions to argue that the current disintegrated view of the Mediterranean doesn’t work for earlier periods, but it might serve Fiona as a survey of how it’s seen as disintegrated today. 28ff. re ‘The Romantic Mediterranean’ also possibly useful.

Discuss historical ecology 45–49: ‘Finally, we must state our preference for a broadly ecological model in interpreting the kind of Mediterranean history that concerns us: history of, not just in, the region. But we must take this earliest opportunity of making clear the model’s heuristic limitations and the extent of our reliance on it’ (45). ‘Ecology is the scientific study of the relationship between living organisms and the animate and inanimate environment. There is as little space in it for, on the one hand, simple environmental determinism (now, fortunately, both theoretically and empirically discredited) as for vague popular concern with pollution on the other’ (45). Discuss the classic in the field: Roy Rappaport, Pigs for the Ancestors, 1st ed. 1968 with much expanded second edn 1984. Many problems. ‘And none of the available theories of “ethno-ecology” (native understanding of the environment), “cognitive factors”, structures of decision-making, food systems or similar abstractions, seems adequate to the task of fully assimilating cultural to scientific explanation—certainly in the ecological sphere ... Just as there is (or has been) a new archaeology, so also there is a “new ecology” which involves dynamic evolution, the ecology of nature’s ineluctable contingency. Such an ecology concerns itself with instabilities, disequilibria and chaotic fluctuations (zimmerer 1994). It is thus opposed to the older systems of ecology, with its concepts of competitive exclusion and niche specialisation. In this older ecology homeostatic ideas of systems adaptation became teleological, changes could not be explatined, and thre was no historical dimension. The “new ecology”, on the other hand, sees no possibility of estimating generalized carrying capacity, because of local and temporal variability ... But to enumerate these chaos-inducing factors is not to incorporate them into a coherent model. It is merely to confirm that the historical ecology of the Mediterranean cannot, in the end, however “new” it becomes, stand as a scientific pursuit. The dynamics and flux of social allegiances and ordered behaviour in the Mediterranean region will defy scientific modelling. Historical ecology, as opposed to other kinds, will therefore investigate these processes in a different spirit. The study of them may clearly be enhanced by frequent invocation of the natural ecologist’s terms, procedures and self-reinventions. But without sustained attention to what is distinctively historical about the place of himanity within the environment, and particularly to the complexity of human interaction across large distances, the study of the Mediterranean past will ultimately not have advanced very far beyond Plato’s simile of the frogs round a pond’ (49). 53–54 further programmatic discussion.

77–80 (et passim) get into the idea of ‘la trame du monde’ (‘the weave of the world’s surface’), co-opted from Briot 1964, 3. In the med the weave is very fine, ie. small microregions. ‘Our definition of the microecology, therefore, is a locality (a “definite place”) with a distinctive identity derived from the set of available productive opportunities and the particular interplay of human responses to them found in a given period. It is not the solid geology or the characteristics of the climatic zone, the relief or the drainage, that of themselves define microecologies. It is rather the interaction of opportunities: for animal husbandry, foraging, hunting, intensive agriculture, forest management, horticulture, fishing, or whatever—and, as the final but by no means the least ingredient, for engagement in larger networks of redistribution’ (80).

‘For our immediate purpose,indeed,neither route nor town is a particularly helpful category. Both can be “dissolved” into less readily mappable kinds of microecological functioning and interaction. Like the special case of ports to which we comelater (IX.7), towns can be seen as “epiphenomenal” to larger ecological processes. Similarly, in the next chapter we shall suggest that the Mediterranean region derives unity and cohesion less from its network of routes in the Braudellian sense than from the more general connectivity of its microregions. Here, we begin the process of dissolving Febvre’s categories by considering towns. We argue that towns require an ecological history, but not one of a special kind. There is no particular quality of urban space that automatically colours belief and action within it. For our present work, a town is an address, an arena, an architectonic agglomeration: distinctive—sometimes—for the volume and density of its buildings, or the bustle and variety of its population, but not, wepropose, for the wat in which its microregions work’ (90). 101: ‘Our microecological modelanswers, then, to the direction that some urban economic history has hesitantly taken. It encourages us to conveive towns less as separate and clearly definable entities and moreas loci of contact or overlap between different ecologies. Towns are settings in which ecological processes may be intense, and in which the anthropogene effect is at its most pronounced. But they are not—or not simply by definition—more than that. And they should not be presented as conceptuallydetachable from the remainder of [102] the sprectrum of settlement types’ (101–2).

They diss central place theory. ‘This has the distinct merit in the present context of relating smaller “places” to their hinterland and larger ones to subordinate (or”tributary”) settlements. That is, it sees each settlement as part of a system. The system is interpreted as hierarchical, and the degree of centrality achieved by a place is defined in terms of the goods and services that it offers and its role as a mediator between tributaries and larger system [sic]. Thus any given place (or node) will be included in a number of overlaid—nested—larger regions. The model is indeed theoretically susceptible ofglobal extension’ (102). Diss this 102–3, partly for lack of exivence, partly because it assumes neat interconnections which aren’t necessarily there even if the evidence is good enough to detect them.

Horman, William, Vulgaria (London, 1519, repr. Oxford, 1926) [879.b.26.169]. Pretty weird—latin-English phrase book (but English printed big in repr.). 1-91 scanned (ie 1st 6 chaps), often read, with no elves. Subject heading make these the likeliest places. Way cites 1530 repr—differing text? Little / transcribed as commas: ‘He was besyde hymselfe with a fray of a sprite: or a thunder, or suche other. Attonitus fuit maligni demonis, aut fulminis, aut id genus aliorum malorum occursu’ (71, sub ‘De animi affectibus’). ‘There is no man, that wyll dwell in that house, for it is full of yll spiritis. Eius domus, cultus desertus est: quod laruarum ambagibus obnoxia est’ (90, sub the same). Sub de impietate (lots re dodgy supersititions here): ‘The fayre hath chaunged my childe. Strix vel lamia pro meo, suum paruulum supposuit’ (39). ‘Charmes seme to haue effecte by the feblenesse of feythe. Carmina videntur operari, ex infirmorum affectu’ (41). ‘Goostis trouble walkers in the nyght tyme. Laruæ inquietant noctu ambulantes’ (41). ‘Pristhod’ 17, 35—ev. re great vowel shift? prest 35.

*Horn, Wilhelm, ‘Der altenglische Zauberspruch gegen Hexenschuß’, in Festschrift Johannes Hoops zum 60. Geburtstag, ed. by Wolfgang Keller (Heidelberg, 1925), pp. 88-104 [775.c.91.207] ‘The only full-length article on the charm is Wilhelm Horn … He claims that the first seventeen lines are older than the rest, and that the whole charm gains its force mainly from the power of iron, in most cultures, to break spells and protect against spirits. He sees a progression in the strength of the iron weapons referred to: arrow, little knifte, little spear, war-spear’ (Chickering 1971, 85, n. 3).

Hornblower, Simon and Antony Spawforth, The Oxford Classical Dictionary, 3rd rev. ed. (2003)

*Horner, Shari, The Discourse of Enclosure: Representing Women in Old English Literature (Albany, NY?XXXX, 2001). Doesn’t look great…

*Horst, Georg Conrad, Dämonomagie oder Geschichte des Glaubens an Zauberei (Frankfurt am Main, 1818) [sp coll A1-b.51-52]. II, 252-63 includes 17 cases of witches deploying elves, says Edward 1994, 22.

Horstmann, Carl (ed.), The Early South-English Legendary or Lives of Saints I: MS. Laud, 108, in the Bodleian Library, Early English Text Society, 87 (London: Trübner, 1887). ‘MS. Laud 108 stands independent from all other MSS. It is the oldest of all existing MSS., and precedes MSS. Harl. and Ashm. by 10-20 years, being written about 1280-90: several authorities I have consulted agree with me in that date’ (x).

NB its same MS as havelok and King Horn. Recent work on MS as a result?

Høst, Gerd, ‘Til Sigtuna og Canterbury formlene’, Norsk tidsskrift for sprogvidenskap, 16 (1952), 342–47

Hostetter, Carl F., ‘Over Middle-Earth Sent unto Men: On the Philological Origins of Tolkien’s Earendil Myth’, Mythlore: A Journal of J. R. R. Tolkien, C. S. Lewis, Charles Williams, and the Genres of Myth and Fantasy Studies, 17 (1991), 5–10 XXXXcheck.

Hough, Carole, ‘The Earliest Old English Place-Names in Scotland’, Notes and Queries, 43 (1997), 148–50.XXXXcheck.

Hough, Carole, ‘The Place-Name Cabus (Lancashire)’, Notes and Queries, 47 (2000), 288–91. Might be useful re Cambois. But wasn’t.

Hough, Carole, ‘P-Celtic Tref in Scottish Place-Names’, Notes and Queries, 48 (2001), 213–15. tref appears in Sctland in both intial and final position. In different patterns depending on region. Erk! But always, she reckons, the generic (214). ‘It may therefore be relevant that the structure of toponyms from the Celtic languages underwent a major change during the period from which the Cumbric names are believed to date. The usual element order in Celtic place-names from about the sixth century onwards is generic followed by specific. Previously, however, the specific was followed by the generic as in Germanic place-names. [citing LHEB 1957 edn 225–7] This is the general pattern in Romano-British toponymy, seen in such names as Cambodunum ‘fort at the bend’, Letocetum ‘grey wood’, Moridunum ‘sea fort’, Pennocrucium ‘?chief mound’ Senomagus ‘old market’. Thus the oft-repeated view that the occurrence of tref in final position “is quite uncharacteristic of Celtic place-nomenclature” in fact applies only to post-sixth-century Celtic place-nomenclature. It is perfectly possible that the use of tref as a second element in historical Pictland may reflect an early practice predating the use of *pett, which—since it only occurs as a first element—cannot have become popular until after the reversal of element order in the sixth century. I suggest [215] that the reason tref does not occur as a first element in Pictland is because it had gone out of use in this area by that date’ (214–15).

Hough, Carole, ‘Place-Name Evidence for an Anglo-Saxon Animal Name: OE *pohha/*pocca “fallow deer” ’, Anglo-Saxon England, 30 (2001), 1–14.

Hough, Carole, ‘Women in English Place-Names’, in ‘Lastworda Betst’: Essays in Memory of Christine E. Fell with her Unpublished Writings, ed. by Carloe Hough and Katie Lowe (Donington, 2002), pp. 41–106.

Hough, Carole, 'Place-Name Evidence for Anglo-Saxon Plant-Names', in ''From Earth to Art, the Many Aspects of the Plant-world in Anglo-Saxon England: Proceedings of the First ASPNS Symposium, University of Glasgow, 5–7 April 2000'', ed. by Carole Hough, Costerus New Series, 148 (Amsterdam and New York: Rodopi, 2003), pp. 41-78 (pp. 54-55).

Hough on dwerryhouse XXXX

Hough, Carole, ‘The (Non?)-Survival of Romano-British Toponymy’, Neuphilologische Mitteilungen, 105 (2004), 25–32. Essentially argues that it was translated into OE, appearing as a large stratum of topographical names in OE which are imagined to be early.

*van Houts, Elisabeth, Memory and Gender in Medieval Europe, 900–1200 (Toronto: XXXX, 1999). 1–16 app overview re importance of women in transmitting social memory, and more generally of laity as opposed to monks. ‘That the male gender seemingly had a louder voice and mightier pen is a foregone conclusion. That women informed men, stimulated men and actively collaborated with men to make sure that the past was not forgotten is a new concept’ (2). Horizon of 3-4 generaltions (90-120 years?); ‘The family context is by far the most outstanding characteristic of the study of memory in the central Middle Ages’ (6).

*van Houts, Elisabeth, ‘Introduction: Medieval Memories’, in Medieval Memories: Men, Women and the Past, 700–1300, ed. by Elisabeth van Houts (Harlow: Longman, 2001), pp. 1–16, yeah, emphs women’s role in transmitting genealogical information as probably do other articles in the collection tho’ they’re not on germane areas.

Howe, John M., ‘The Conversion of the Physical World: The Creation of a Christian Landscape’ in Varieties of Religious Conversion in the Middle Ages, ed. by James Muldoon (Gainesville /Tallahassee/Tampa/Boca Raton/Pensacola/Orlando/Miami/Jacksonville: University Press of Florida 1997), pp. 63-78. ‘From the beginning, Christians saw non-Christian sacred space as potentially or actually demonic. In Mark’s Gospel, Christ proclaims, “The Kingdom of God is at hand” and then exorcises a possessed man, commanding the unclean spirit who had cried out, “Jesus of Nazareth, Art thou come to destroy us?” to “Speak no more and go” (Mark 1:15-26), Mark describes sixteen more exorcisms. As territory is reclaimed from spirits of evil, the Kingdom of God becomes immanent. Little wonder then that the desert fathers fought monstrous demons who looked suspiciously like Egyptian gods’ (66, citing MacDermot 76-80). ‘Sts. Martin of Tours, Benedict, and Boniface chopped down sacred trees in the West; John of Ephesus did so in the East. In fact, the destruction of sacred groves became so common in the Carolingian world that synods legislated the appropriate procedures [Concilium Francofurtense 43, ed. Monumenta Germaniae Historica: Concilia 2 (1):170]. As Christianity expanded, demonic territory contracted. According to Walafrid Strabo, when St. Gall built his hermit hut at Lake Constance, the fleeing demons moaned that they would soon have no place left to them on earth [Walafrid Strabo, Vita Galli 1.12, ed. Monumenta Germaniae Historica: Scriptores Rerum Merovingicarum 4:293-94]. // Unless wilderness springs, wells, forests, and mountains were specifically claimed for Christ, their pagan resonances remained. The canons of local councils and the penitentials, all the way up through the time of [p.67] Burchard of Worms in the early eleventh century, repeat injunctions against going “to temples, to fountains, to tres, or to cells”; they forbit leaving offerings, candles, “little houses,” etc. [long note] Bishop Atto of Vercelli (d. 964) had to admonish even his priests against visiting groves and springs. The chronicler Rodulfus Glaber (d. ca. 1047) made no secret of his own belief in the demons who inhabited such places. [Roduolfus Glaber, Historiae 4.8, ed. John France (Oxford: Clarendon Press, 1989), 185] Miracle stories tell how people encountered evil spirits associated with certain plants or geographical features. [For example, note the demon who inhabited the thermal baths at Aachen before Pepin III and Charlemagne developed the place, who is mentioned in Notker the Stammerer, Charlemagne 15, trans. Lewis Thorpe in Two Lives of Charlemagne (Baltimore: Penguin Books 1969), 160-61, or the demons in the Vienne who had to be banished by St. Martial, who are described in his vita 15, ed. Laurentius Surius, De Probatis Sanctorum Vitis, 4th ed., 12 vols. (Cologne 1618), 6:369]’ (66-7).

Howe, Nicholas, ‘Aldhelm’s Enigmata and Isidorian Etymology’, Anglo-Saxon England, 14 (1985), 37–59. 40, re ‘Etymological riddles based on Isidore’, ie where Isidore’s etymology provides the basis or clue for the riddle, n. 11 says ‘I include only those riddles which seem clearly derived from Isidore’s etymologies. For other, less certain, examples, see ... ‘Elleborus’ (Enigmata no. xcviii), cf. lines 6–7 and Etym. xvii. ix.24.’ (40 n. 11).

Howe, Nicholas, Migration and Mythmaking in Anglo-Saxon England (New Haven: Yale University Press, 1989)

Howe, Nicholas, ‘The Cultural Construction of Reading in Anglo-Saxon England’, in The Ethnography of Reading, ed. by Jonathan Boyarin (Berkeley: University of California Press, 1993), pp. 58–79; repr. in Old English Literature: Critical Essays, ed. by R. M. Liuzza (New Haven: Yale University Press, 2002), pp. 1–22.

Howlett, David, ‘Hellenic Learning in Insular Latin: An Essay on Supported Claims’, Peritia, 12 (1998), 54–78. Re Royal 2. A.XX notes that MS ‘contains some prayers composed by the Cambro-Latin writer Moucan in 656 with refs. (59). Mine is 2nd prayer after the end of Orationes Moucani. ‘This is not “abominably-spelt” Greek’, vs Stevenson 1995, CSinASE 14, 18 n. 34. NB transliterates satanae as σαταναε so seems to think it’s greek inflection. ‘In this we see features common in written Greek of the early Byzantine period’ (60, with eg.s) ‘Note in the last sentence words from all tres linguae sacra, σαταναε from Hebrew XXXX, Greek διαβυλυσ, Latin adiuro te, as well as Old English ælf ‘elf, comparable with the Hebrew, Greek, Latin, as well as Old Irish of the Auraicept’ (60). Howlett suggested for this approach a parallel in the CXXXX Old Irish Auraicept na n-Éces, in which justification is made for the placing of Gædhealg (‘Gaelic’) beside ‘Eabra » Greic » Laitin’ for clerical use (ed. Calder 1917, 2–6; Howlett 1998, 60).

Howlett, D. R., The English Origins of Old French Literature (Dublin, 1996). Lots of very questionable stylistic analyses. Very little connected prose, mighty odd book. What does Jim think of it? ‘Note specifically that these forms of composition differ radically from the oral poetry alleged to have existed before them. One might perceive orally the number of lines, words, or syllables in an unwritten work, but no one can aurally perceive the number of letters, especially in an orthographic system like the [sic] French’ (163). Oh dear. But seems to claim interestingly that in every genre, AN lit gets in first and never seems to derive from OFr (162).

HRUNIÐ, þið munið: Gagnabanki um samtímasögu, ed. by Guðni Th. Jóhannesson and Jón Karl Helgason (Reykjavík: Háskóli Íslands, 2014--), https://hrunid.hi.is/.

*Hufford, David J., ‘Rational Scepticism and the Possibility of Unbiased Folk Belief Scholarship’, Talking Folklore, 9 (1990), 19-33

*Hufford, David J., The Terror that Comes in the Night: An Experience-Centred Study of Supernatural Assault Traditions (Philadelphia, 1989) (given in Davies 1997 as 1982XXXX). Will have refs to earlier work which may be importy. Also cited in Cowan and Henderson.

Hufnagel, Silvia V., 'Sörla saga sterka': Studies in the Transmission of a Fornaldarsaga (Copenhagen: University of Copenhagen, Faculty of Humanities, 2012)

Hufnagel Silvia, 'Texts and Contexts: Bjarni Pétursson and His Saga Manuscript Lbs 2319 4to (1727–1729)', Scandinavian Studies, 88 (2016), 393–422, {{DOI|10.5406/scanstud.88.4.0393}} https://www.jstor.org/stable/10.5406/scanstud.88.4.0393

Hufnagel, Silvia, 'The Library of the Genius: The Manuscript Collection of Rasmus Christian Rask', Tabularia: Sources écrites des mondes normands. Autour des sagas: manuscrits, transmission et écriture de l’histoire (17 November 2016), https://doi.org/10.4000/tabularia.2666.

*Hughes, Kathleen, ‘Evidence for Contacts between the Churches of the Irish and English from the Synod of Whitby to the Viking Age’, England before the Conquest: Studies in Primary Sources Presented to Dorothy Whitelock, ed. by Peter Clemoes and Kathleen Hughes (Cambridge, 1971), pp. 49–67.

Hughes, Shaun F. D., 'Klári saga as an Indigenous Romance', in Romance and Love in Late Medieval and Early Modern Iceland: Essays in Honor of Marianne Kalinke, ed. by Kirsten Wolf and Johanna Denzin, Islandica, 54 (Ithaca, N.Y.: Cornell University Library, 2008), pp. 135-63, http://cip.cornell.edu/DPubS?service=UI&version=1.0&verb=Display&handle=cul.isl/1242914143.

Hui, Jonathan Y. H. and others, 'Ála flekks saga: An Introduction, Text and Translation', Leeds Studies in English, n. s. 49 (2018), 1--43.

Huld, Martin E. Huld, "ENGLISH WITCH"; Michigan Germanic Studies 5,1(1979):36-39. Basically argues, not at all thoroughly, that witch isn’t cognate with witega or with weoh (his preferred of these two) but with wacian, weccan etc. ‘cos it’s about waking the dead. Hmm.

Huld, Martin E., 'On the Heterclitic Declension of Germanic Divinities and the Status of the Vanir', Studia Indogermanica Lodziensia, 2 (1998), 136--46. Tolley 2009, I 209 says: 'The most perceptive comments about the etymologies of áss, álfr and vanr have been offered by Huld (1998): surveying all the forms in Germanic languages, he concludes that the u-stem affiliation of the Norse áss is a later feature, and that it belonged originally to a heteroclitic declension, a-stmm in the singular and i-stem in the plural (cf. Old English os, gen. pl. esa), which Old English forms show an i-stem plural); he notes that i-stem plurals of this sort characterise ethnonyms, such as Old English Dene, 'Danes', and implies the concept of æsir and álfar living in human-type communities. Huld sees áss as an Indo-European so-derivative from the stem *H2en-H1-, 'breathe', hence 'spirit'. As an a-stem, the ancestral Germanic form of áss, *ansaz, would be homophonically identical to the word for 'beam', at least in the singular' (209).

Hull, Vernam (ed. and trans.), ‘De Gabáil in tSída’, Zeitschrift für celtische Philologie, 19 (1933), 53-58. Clearest statement of 1st invaders of Ireland making peace with the gods (so I have written, on some prior authority now forgotten). 2 MSS, the earlier being Book of Leinster. Same content. ‘As Professor Thurneysen has already pointed out, the text in the Book of Leinster must be very archaic, for apart from the terseness of the style which is so characteristic of the earliest Irish sagas, it contains a series of linguistic forms that point to its composition at least as early as the ninth century’ (54). From the foretales to TBC. About how the Dagda apportions fairy mounds to everyone and destroys corn and milk of sons of Míl until they make peace. Nothing about being gods.

Hulme, Hilda. 1958. ‘The English Language as a Medium of Literary Expression’, Essays in Criticism, 8: 68–78. 'BETWEEN language and literature, in the minds of many, a great gulf yawns: language was written before Chaucer, literature was written after. London University, officially, knows better, although we have our professors as well as students who blanch at the name of Beowulf ('We warn all candidates for admission that language is half the course')' (68). ‘Only if we give up the “set-text” method and require in the translation paper(s) nothing but unseen translation will it be necessary for the student to submit to the discipline of learning Old English. Give up the forced march and the candidate must learn map-reading’ (1958, 74).

Hultgård, A., ‘Altskandinavische Opferrituale und das Problem der Quellen’, in The Problem of Ritual, ed. by T. Ahlbäck, Scripta Instituti Donneriani Arboensis, 15 (Stockholm, 1993), pp. 221–59.

Hultgård, Anders, ‘Från ögonvittnesskildring till retorik: Adam av Bremens notiser om Uppsalakulten i religionshistorisk belysning’, in Uppsala och Adam av Bremen, ed. by Anders Hultgård (Nora: Nya Doxa, 1997), pp. 9–50. Abstract: ‘The description of the temple and the sacrificial cult at Uppsala by Adam of Bremen is reconsidered. Adam’s text is the result of a literary process beginning with the reworking of informants’ accounts and finishing up in rhetorical embellishments. Christian polemics, ethnographic and ecclesiastical commonplaces have likewise left their mark on Adam’s text. The reliability of his account of the Uppsala sacrifices is tested against archaeological evidence and against records on similar sacrificial practices from northern Europe. It is suggested that Adam had a confused idea of the actual cult and that the role played by human sacrifices is, at best, strongly exggerated. The miracle vision im chap. 29 is interpreted as the cult legend of the foundation of the first Christian church in Uppsala’ (9).

*Hultkrantz, Åke, Vem är vem I nordisk mytologi gestalter och äventyr I Eddans gudavärld (Stockholm, 1991) Check Hultkrantz 1991 H3 HAKUTEOS 08 B 1 Hultkranz

Hultkrantz, Åke, ‘Scandinavian and Saami Religious Relationships: Continuities and Discontinuities in the Academic Debate’, in Kontinuitäten und Brüche in der Religionsgeschichte: Festschrift für Anders Hultgård zu seinem 65. Geburtstag am 23. 12. 2001, ed. by Michael Stausberg, Ergänzungsbände zum Reallexicon der Germanischen Altertumskunde, 31 (Berlin: de Gruyter, 2001), pp. 412–23.

Hume, Kathryn. "Beginnings and Endings in the Icelandic Family Sagas." Modern Language Review 68/3 (1973): 593-606. 'Almost all of the sagas contain material which we instinctively feel to be 'pre-beginning' and 'post-ending'; not integral in the sense of not contributing to the conflict story, and yet apparently considered necessary according to saga aesthetic, and hence integral to the form, if not to that portion we call the plot' (593).

Hume, Kathryn, ‘The Concept of the Hall in Old English Poetry’, Anglo-Saxon England, 3 (1974), 63–74.

Hume, Kathryn, ‘From Saga to Romance: The Use of Monsters in Old Norse Literature’, Studies in Philology 77 (1980), 1–25 [mod lang per ST910]

Hunn, Eugene, ‘Place-Names, Population Density, and the Magic Number 500’, Current Anthropology, 35.1 (Feb. 1994), 81–85. Basically argues that population/square mile plotted against place-names/square mile of a particular speech community (not necessarily of an individual in that community though) comes out at about 500 per community when dealing with subsistence communities. Communities which are nomadic over huge spaces have correspondingly spread out toponyms. 500 is a magic number in that various other folk taxonomies fit it, like basic plant names or animal names. [42 place-names on first page of Rhestr o Enwau Lleoedd, 119 pp. of place-names = 4998 names in Wales / 8022 square miles (Wikipedia) = 0.623; population density 361/square mile (Wikipedia); hmm, don’t understand his maths but this is going to be off the scale I think...]

Hunn, Eugene, ‘Columbia Plateau Indian Place-Names: What Can they Teach us?’, Journal of Linguistic Anthropology, 6 (1996), 3–26. 1996 refs to 1980s and 90s anthropological work on place-names. But they’ve been particularistic, whereas he’s keen on doing something more general. Some detailed stuff about S place-names, and adds a couple more datasets to the 1994 sample arguing they fit the pattern.

Hunt, Tony, Plant Names of Medieval England (Cambridge: Brewer, 1989).

only 1 word in his index of ME terms seems to contain elf in any form: p. 87: Consolida Media (Medieval latin term). Bellis perennis L. Daisy / Chrysanthemum leucanthemum L. Ox-Eye Daisy / Chrysanthemum segetum L. Corn Marigold / ?Ajuga reptans L. ?Bugle, “Helfringwort” / ?Symphytum tuberosum L. ?Tuberous Comfrey (Linnaeun and MnE terms).

BL Add. 15236 ff. 2r-9r c. 1300 (xix). List of synonyma closely related to list ff. 172v-187v. ‘anglice elferingeworth’

ff. 172v-187v ‘la meine consoude, elferingewort’

BL Sloane 5 ff. 4ra-12va c. 1340 (xxiii): ‘gallice la mene consoude, anglice helfringwort’

No entry for Solanum dulcamara in index of botanical terms. Nothing good under Elleborus either, except that Mugwort is Elleborus Niger (= Helleborus niger L., Heleborus foetidus L./Viridis L.), p. 106.

Many synonyms and denotees for Mugwort.

Hunt, T., Popular Medicine in Thirteenth-Century England: Introduction and Texts (Cambridge, 1990), 80-1 re nightmares etc. apparently; no, actually on inspection 3 latin charms from Sloane 962 vs. demons etc, incubus angle slight. [CUL SF3 300:13.c.95.133]. ‘What has been totally lacking is a study of thethirteenth century when midcal knowledge began to be disseminated in the vernacular’ (ix). A conspectus of C12 AN medical material. Kind of cool book but not v. relevant to me I don’t think.

Hunwick, John O., ‘A Region of the Mind: Medieval Arab Views of African Geography and Ethnography and Their Legacy’, Sudanic Africa, 16 (2005), 103-36 [available online: https://org.uib.no/smi/sa/16/16Hunwick.pdf]

*Husband, Timothy, The Wild Man: Medieval Myth and Symbolism (New York, 1980)

Hussey, Trevor and Patrick Smith, ‘The Uses of Learning Outcomes’, Teaching in Higher Education, 8 (2003), 357-68, DOI: 10.1080/13562510309399. Also at http://www.itslifejimbutnotasweknowit.org.uk/Files/CPLHE/THEHusseyPSCurric.pdf.

Abstract This paper argues that learning outcomes need to be reclaimed from their current use as devices for monitoring and audit, and returned to their proper use in aiding good teaching and learning. We require a broader, flexible and more realistic understanding of learning outcomes, better suited to the realities of the classroom and of practical use to those teachers who wish to respond to the enthusiasm of their students. To this end, a new model is produced that starts from the idea of an articulated curriculum, and embraces both intended and emergent learning outcomes. The model employs the distinction between predicted and unpredicted learning outcomes, together with the distinction between those that are desirable and those that are undesirable. The resulting account is intended to aid understanding of the nature and proper use of learning outcomes in teaching and learning.
These people can't even use the apostrophe for a genitive! Arrggh! Opens with a rather overstated discussion of how no two seminar groups will ave parity of experience, and how it's hard to stick to module objectives if you're following students' interests and discussions. I don't think it's as hard as they make out, but maybe they'v got crazy detailed learning plans and stuff. Still, overall it's a decent point. 'It is one of the ironies of the current context of higher education that monitoring and assurance systems should be generating veritable bureaucracies within institutions at the same time as policy has discovered, and is celebrating learner autonomy, independence and lifelong learning. The teacher is stuck in the middle between tight adherence to achieving pre-specified outcomes, on the one hand, and optimising the opportunities for the development and support of independent, autonomous and lifelong learners, on the other' (358, more detail, and one or two interesting refs re how classrooms work 359-60 et passim, with much musing on (and anxiety about) the 'corridor of tolerance' for departures from the Plan during class, taking in unintended but desirable outcomes, predicted and undesirable outcomes etc. Sledgehammer and nut?).
Shifting more control over to students is a high-risk strategy, teachers run the risk of being accused of indecisiveness, lack of direction or perhaps missing important topics, and students of not knowing what they are supposed to be doing and of becoming alienated. There is far more safety in the teacher retaining control, and dictating the pace and direction of progress through the content. Student-responsive learning is less predictable and less trackable. In an age that seeks to quantify and measure, it represents an unwise option; far safer and more respectable to stick with a teacher-centred pedagogy in which outcomes can be safely pre-specified, tracked and measured. Such a vision, however, is palpably at odds with the realities of the classroom. [360]
Well and good, but so far this paper and Allan 1996 basically seem to be about shouting out your opinion and setting it against the opinions of others. Where's the data? Striking that some of the criticisms of 'learning outcomes' offered pp. 358-59 seem much the same as those offered re 'objectives' in Allan's paper--seems that despite all the history of terminology provided, much underlying it may not have really have changed.
The idea, currently popular—that first year degree students must describe, second year students must explain and evaluation should characterise their work in the third year—must be replaced with the idea that these activities are visited and revisited as the students progress and in accordance with the requirements of the subject matter. [362]
Does anyone think that?! Blimey. (No evidence given mind you.) 362 'intended and emergent learning outcomes' make their appearance--I don't think Allan had ILOs.
We have argued (Hussey & Smith, 2002) that the concept of learning outcomes has become so entangled with notions of specificity, transparency and measurability as to become largely irrelevant to classroom activities and practices, as well as being unachievable. ... Institutions back themselves into the most remarkable corners of what is and what is not acceptable at which level, such as bans on the use of the verb ‘analyse’ at first-year level, or ‘comprehend’ at third-year level, and the complete expunging of the verb ‘understand’ from any level. [367]
Again the polemical vibe. Where's the data? How student-centred can this stuff be if no-one's checking what students want out of this?! Compare Entwistle 2005; Importance and impotence? Learning, outcomes and research in further education Author: David James a Affiliation: a University of the West of England, Bristol DOI: 10.1080/0958517042000336827 Publication Frequency: 4 issues per year Published in: journal Curriculum Journal, Volume 16, Issue 1 March 2005 , pages 83 - 96; Learning outcomes: a conceptual analysis Authors: Trevor Hussey a; Patrick Smith a Affiliation: a Buckinghamshire Chilterns University College, UK DOI: 10.1080/13562510701794159 Publication Frequency: 6 issues per year Published in: journal Teaching in Higher Education, Volume 13, Issue 1 February 2008 , pages 107 - 115. The former two of those at least look like they might be evidence-led; would be interesting to see if Hussey and Smith get their act together by 2008.

Hutcheson, B. R., ‘Kaluza’s Law, the Dating of Beowulf, and the Old English Poetic Tradition’, Journal of English and Germanic Philology, 103 (2004), 297–322. Basically argues that Kaluza’s law works for some late poems, so that we either have formulaic continuity, or archaic register, or both. Still reckons that it shouldn’t stretch beyond C9 though. Fair enough.

Hutton, Ronald, ‘The Global Context of the Scottish Witch-Hunt’, in The Scottish Witch-Hunt in Context, ed. by Julian Goodare (Manchester: Manchester University Press, 2002), pp. 16–32. Eminently citable not only as important re breadth of comparison, but necessity of time-depth (which anthropological work tends to lack—cf. Nevalainen on historical sociolinguistics). Based on a survey of 100 studies of all round the globe—nice approach. ‘A second conclusion is that the studies reveal the existence of a very widespread belief in the figure to which the name of witch is traditionally given in English, despite all the differences of cultures, languages and mentalities. It is found in every inhabited continent of the world, and is identified by a combination of five major characteristics. First, it defines a person who uses apparently supernatural means to cause uncanny misfortune or injury to others. Second, this person works to harm neighbours or kin rather than strangers; she or he is a threat to other members of a community. Third, this person works not for straightforward material gain but from envy or malice. She or he is either inherently evil or is in the grip of ab inherently evil force. Fourth, the appearance of such a figure is not an isolated or unique event. The witch works in a tradition, either by inheritance, training or initiation. Fifth, this person can be opposed by fellow humans, either by using counter-magic, or by forcing her or him to rescind their own magic, or by eliminating her or him directly’ (19). ‘Almost as widespread is the presence in tribal societies of witch doctors, in the original sense of the expression: individuals who specialise in detecting and removing the magical harm inflicted by witches, often serving a community and often working for payment’ (19). ‘A fourth major conclusion which may be drawn from that sample is that the stereotype of the witch is worldwide butnot universal. … there are plenty of tribal peoples across the world who do not believe that humans can work destructive magic. This is because they have alternative explanations for misfortune, usually that it is inflicted by angry or evil spirits, either of the natural world or of ancestors, who must be propitiated or defeated’ (20). ‘A further insight furnished by the ethnographic studies is that cosmologies do not have to be coherent mental constructions. All tribal peoples who believed in witchcraft also took other forms of supernatural agency, such as deities, ancestral spirits, animal spirits and spirits of the land, into consideration. Only particular kinds of misfortune were attributed to witches. What was important in making that attribution was the practical result, in explaining or providing means of action in what were often literally matters of life and death. The fact that the theoretical origins and operation of witchcraft seemed in some places to be odds with general presumptions about the workings of deities and spirits, did not trouble the people concerned. This needs to be borne in mind when trying to resolve the apparent complexities and contradictions in beliefs concerning Christianity, fairies and witches, among early modern European commoners’ (22).

‘A longer backwards projection, however, reveals that modernity is actually unique in its attitudes to magic, while the early and high Middle Ages represented a remarkable hiatus in the prosecution of witchcraft. In this sense the early modern trials were business as usual’ (24, declares in under-research but NBs Cohn 1975). ‘The hiatus in the Middle Ages is explicable a single solvent force, Christianity, which ended witch trials in every society in which it was adopted as the official religion’ due to idea that if it’s all from god then it’s always down to him (24); Nbs changing law-codes (24–25), incl. Charlemagne being well down on Old Saxons witch trying. Does Xian theology buckle and revert to underlying old beliefs? Or do internal changes bring it into convergence? (25). ‘There is no sign that early modern European commoners had to be re-educated to denounce each other as witches; in most cases they were clearly acting on existing beliefs. The ancient images, therefore, really matter’ (25). Why women? More likely to conduct confrontations in words than violence; witchy crimes assoc with areas of women’s work, which are also v. vulnerable; inversion of power in real life; functioning to inhibit female nonconformity to male hierarchy (with refs) (25). but emphs diachronic perspective—it’s a dead old thing too. 25-26. NBs how Iceland goes in for men only in trials—even tho’ virtually identical society to Scotland. ‘To a historian of Britain, this comes, or should come, as a bombshell’—all that other stuff is conditioning, not causal (26–27, at 27). Nice point. Finland too. Why? Shamanism, he reckons (27). No witches in any part of Siberia, even tho’ it’s huge and diverse. They go for fairies/spritis etc. instead (27–28). Shamans deal with ‘em, almost always male. Reckons Saami infl. on Finland and Iceland—tho’ mangling of Icelandic saga-titles painful (27–29). Discusses the shamanism theory, and kind of buys it but has interesting angles—reread? (29–31). ‘As for the Scottish fairy queen, the Wild Hunt, the hosts of Diana, and the other nocturnal phenomena included in his dossier, they may reflect a common prehistoric heritage of shamanism; but this suggestion is, by its very nature, immune to proof’ (31). Hmm… 31–32 goes for fairy belief in Highlands and Islands, and Gaelic Ireland as reason for dearth of trials. Fair enough, but beware the celticity trap.

Hyllested, Adam, 'Saami Loanwords in Old Norse', NOWELE, 54-55 (2008), 131–145. doi:10.1075/nowele.54-55.04hyl.

I

Illingworth, R. N., ‘Celtic Tradition and the Lai of Yonec’, Études Celtiques, 9 (1960–61), 501–20. Re Marie de france. Basically a synthesis of Cross and Ogle. 504–11 re bird lover bit, finding the begetting of Conaire in Togail Bruidne Da Derga to be a sound parallel (504–8) (Ed/tr. RC 22 1901, ed E. Knott Medieval and Modern Irish Series 8 (Dublin 1936).). And the poem Snám De Én (ed/tr E. Gwynn, Metrical Dindshenchas 4 1924 352–5) (508–10). Only the former seems to have anything very like rape. Couldn’t Marie have known the Leda and Swan story, I wonder? The focus on the bird angle not so handy for my purposes.

Illington, R. N., ‘Celtic Tradition and the Lai of Guigemar’, Medium Aevum, 31 (1962), 176–87. Re maire de france.

'In praise of Iceland', The Financial Times, February 3, 2009 7:45 pm http://www.ft.com/intl/cms/s/0/57c4e1d8-f22a-11dd-9678-0000779fd2ac.html#axzz2zMTbopdL

Impey, Chris David, Martin Formanek, Sanlyn Rebecca Buxner, Matthew C. Wenger, 'Twenty Seven Years of Tracking Undergraduate Science Knowledge and Beliefs', ''Electronic Journal of Science Education'', Vol. 21, No. 4 (2017), 41-64. http://ejse.southwestern.edu/article/view/17315/11409. 'Adult Americans encounter science in a variety of informal settings such as museums and science centers, TV or cable programs, and videos on the Internet. The lifetime exposure to science in free choice settings probably dominates the limited amount of time these people have spent in a science classroom (Falk & Dierking, 2010; Falk & Needham, 2013). As students eschew traditional, authoritative sources like books, the primary source of science information is rapidly shifting to the Internet. Data from the NSF’s series Science and Engineering Indicators show that as a primary source information about science and technology, use of newspapers has declined from 17% to 7% and use of television has declined from 44% to 25% between 2001 and 2014, while use of the Internet has increased from 10% to 47%. The Internet is even more dominant as the primary source of information for particular scientific issues, growing from 44% to 68%, while newspapers and television languish below 15% (National Science Board, 2016). Wikipedia dominates as an online destination (Bateman & Logan, 2010; Okoli, Mehdi, Mesgari, Nielsen, & Lanamaki, 2014), leading to an attempt to improve the content as a vehicle for science literacy (Wikipedia, 2016).' (p. 44)

Inga Dóra Björnsdóttir, `The Mountain Woman and the Presidency', in Images of Contemporary Iceland: Everyday Lives and Global Contexts, ed. by Gísli Pálsson and E. Paul Durrenberger (Iowa City: University of Iowa Press, 1996), pp. 106--25. 'The historian Ólafía Einarsdóttir (1984) suggests that Vigdís Finnbogadóttir's election in 1980 is a reflection of the high regard Icelandic women enjoyed during the early settlement of Iceland. She does not attempt to explain how these ideas survived throughout the centuries or why they suddenly reemerged in 1980s, when she states that "not long ago, Icelandic farmers and fishermen demanded that a woman should become a President. Could it not have been the old ideas [i.e. about women's strength and liberty] in the national consciousness that made the Icelandic nation elect a women as a President, the first nation in the world to do so?' (Einarsdóttir 1984: 25). ... My own research also indicates that the processes that led to Finnbogadóttir's election cannot be traced as far back in Icelandic history as Einarsdóttir suggests but are more recent' (107). Very sensible. But perhaps ignores the way sagas show continuity as an influential cultural resource, different aspects of which can be activated by different groups at different times.

Ingi Freyr Vilhjálmsson, Hamskiptin: Þegar allt varð falt á Íslandi (Reykjavík: Veröld, 2014).

Ingibjörg Haraldsdóttir, Orðspor daganna (Reykjavík: Mál og menning, 1983).

*Ingstad, A. S., ‘Hva har tekstilene vært brukt til?’ in Osebergdronningens grav, ed. by A. E. Christensen, A. S. Ingstad and B. Myhre (Oslo: Schibsted, 1992), pp. 209–23.

*Ingstad, A. S., ‘The Interpretation of the Oseberg-find’, in The Ship as Symbol in Prehistoric and Medieval Scandinavia, ed. by O. Crumlin-Pedersen and B. M. Thye (Copenhagen: National Museum, 1995), pp. 138–47

Ingwersen, Niels, 'The Need for Narrative: The Folktale as Response to History', Scandinavian Studies, 67 (Winter 1995), 77-90.

Ingwersen, N., 'The Tragic Rhythm of the Scandinavian Ballad', in Cygnifiliana: Essays in Classics, Comparative Literature, and Philosophy Presented to Professor Roy Arthur Swansonon the Occasion of his Seventhy-Fifth Birthday, ed. by Chad Matthew Schroeder (New York: Peter Lang, 2005), pp. 62-71. books.google.co.uk/books?hl=en&lr=&id=A7uvKxQY05EC

Insley, John, ‘The Study of Old English Personal Names and Anthroponymic Lexika’, in Person und Name: Methodische Probleme bei der Erstellung eines Personennamenbuches des Frühmittelalters, ed. by Dieter Geuenich, Wolfgang Haubrichs and Jörg Jarnut, Ergänzungsbände zum Reallexikon der Germanischen Altertumskunde, 32 (Berlin: de Gruyter, 2002), pp. 148–76. ‘One might also add that the personal name form Diorwald (for OE Dēorweald), which froms the fisrt element of the French place-name form Dirlincthun (dép. Pas de Calais: Dioruualdingatun 865/66 [s. xii2]…[ref]) is also of Kentish origin and an indication of Kentish immigration in the ninth century into this area of France’ (153), ah, not necessarily.

*Iregren, E., ‘Under Frösö kyrka: ben från en vikingatida offerlund?’, in Arkeologi och religion, ed. by L. Larsson and B. Wyszomirska (Lund: University of Lund, 1989), pp. 119–33.

Ireland, Colin A. (ed. and trans.), Old Irish Wisdom Attributed to Aldfrith of Northumbria: An Edition of Bríatha Flainn Fhína maic Ossu, Medieval and Renaissance Texts and Studies, 205 (Tempe, AZ: Arizona Center for Medieval and Renaissance Studies, 1999). p. 52 allegedly re the Aldfrith link.

Irvine, Susan, ‘Ulysses and Circe in King Alfred’s Boethius: A Classical Myth Transformed’, in Studies in English Language and Literature: “Doubt Wisely”; Papers in Honour of E. G. Stanley, edited by M. J. Toswell and E. M. Tyler (London: Routledge, 1996), pp. 387–401. ALfred adds lots of gen to Circe story, not from known commentaries (391); most could come from AEneid and Metamorphoses (391). Cf. 387-88 re Alfred seeming to not use commentaries but know lots of stuff. Alfred totally reqorks story of Circe and Ulysses—Boethius doesn’t even mention love-affair, but for Alf that’s the point (391-2). But in Alf men are transformed into animals after the love affair’s been on for a while (392). Weird! She knows of no classical version which does this (392), though there are late medieval Fr and Sp ones (392-3) which she doesn’t reckon cd. be relevant. And Eastern folklore versions of the same tale-type where demon transofrms lover after she’s got bored of him. Hmm. Surely it’s not just a mistake—too clued for that, and repeats it in verse (393). Conflation with Calypso? (393). Alf hostile to lust generally (393). Not divine assistance for Ulysses in Alf (393). Strong Xian anti-Ulysses-tradition—Alfred influenced by it? 394-5. Alf into making characters king, and so paragons of Kingly behaviour (if sometimes what happens when you fail as king). Ulysses abuses royal duties in Circe episode for Alfred (395-6).

Irving, Edward B., Jr, ‘The Nature of Christianity in Beowulf’, Anglo-Saxon England, 13 (1984), 7–21. ‘While I know objectivity is an illusion, I begin by providing some numbers that may give us the blessed security of quantification and hold us down to earth for at least part of the time. I count approximately 178 Christian references in Beowulf’ (8),being individual words, e.g. ece Drihten counted as 2, useful for showing variable density of refs (8–9). An illusion—quite. ‘I have also somewhat overstretched my net by including words like witig, “wise”, because it is used exclusively as a divine attribute in this poem’ (9). ‘Looking at the distribution of these references will largely confirm the impressions most of us already have, but there may be a few small surprises. If we first tabulate the utterers of these Christian words, we find that it is the poet-narrator who, in his 61.7% of the poem, makes about 65% of the references. The poet is not the most Christian speaker, however; though Hrothgar’s speeches comprise only 8% of the poem, they contain nearly 17% of the religious allusions. Beowulf’s speeches make up 18% of the poem, but he makes only 13% of the Christian allusions. To restate these important differences more clearly: the narrator makes one Christian reference every sixteen lines; Hrothgar makes one every eight lines or twice and often; Beowulf makes one every twenty-four lines or only one third as often as Hrothgar’ (9). ‘These figures confirm our sense that we have in Beowulf a poem narrated by an unquestionably Christian poet who has created one outstandingly pious character in King Hrothgar, but nevertheless a poem about actions and characters much less closely involved with Christianity’ (9). Hmm, amongst other things, makes no distinction between Bwf’s early and late speeches. Takes the biblical bit on the sword hilt to go over H’s head (10). 10–14 re the Grendel~Cain end of things. ‘Some have tried to work Grendel into the rôle of involuntary agent of God in the punishment of the wicked Danes, but Grendel cannot play this conventional devil-rôle … nor indeed do the Danes need special punishment. If in the future, as seems likely, they fail to preserve a peaceful society, they will punish themselves’ (13, citing Arthur E. Du Bois, ‘The Unity of Beowulf’, PMLA, 49 (1934), 374–405. Check?). Rightly disses Hrothgar as slow off the mark, complacent that it’s right and proper for Bwf to be a god-sent saviour etc. (14; says ‘The contrast between Hrothgar and Old Beowulf is discussed in more detail in my forthcoming article, ‘What to do with Old Kings’ XXXXcheck). ‘I am suggesting that Hrothgar’s religion is that of the passive person, one who depends on God to rescue him and who even grumbles at one point that God could easily have done so earlier if he had had a mind to. We hear the unpleasant querulousness of old age here, as we never do in Beowulf’s voice. Hrothgar’s religious attitudes are emotional and volatile: he ranges from black despair to total joy at Grendel’s defeat, then is plunged into even greater despair at the death of his old friend Æschere at the hands of Grendel’s mother. When Beowulf is summoned and makes the hall-floor clatter with his decisive movements, it sets off by contrast Hrothergar’s helpless passivity: [quotes 1313b–15] [15] And his long lament that follows significantly contains not a single religious reference. This kind of passivity, however it might be seen in other Christian contexts, registers as negative on the assessing scale of the traditional heroic poet … Again the elaborate and cruel contrast set up between Hrothgar and Beowulf as old kings in affliction makes this point beyond any possible rebuttal. Furthermore, even though women in Beowulf are conventionally passive, Hrothgar’s queen Wealhtheow grapples more assertively with her problems (and her husband’s problems) than he does’ (14–15). But Bwf clocks importance of God’s help, in humility (15) and clocks god ‘as final judge of human conduct’ (15–16). Hrothgar doesn’t seem to. On portrayal of God 16–18. ‘It is a rather stark picture of God that is presented to us, a God not visualized as inhabiting a dwelling-place of his own (‘heaven’ is mentioned infrequently) and a God alone, unaccompanied by his usual werod of angels, a God seen from earth’s point of view as an absentee landlord, remote and isolated. He is fundamentally King and Battle-Leader’ (16). Different range of epithets from other Oepoetry (16). Benevolent actions to Bwf (17), light etc. ‘We should bear in mind that the light and the favour arrive only after they have already been well earned by the hero—after he has defeated the sea-monsters and after he has broken from the she-troll’s clutches and struggled to his feat’ (17). This distance of God important for tone of poem (17–18); ‘But this same sense of distance increases abruptly and quite measurably in the second part of the poem, as the density of Christian references drops off dramatically’ (18). 142 Xian res up to 1887, 36 thereafter, or 1/13 before and 1/36 after. ‘It is almost as if Beowulf’s ship had sailed out of the Christian world so richly set forth in the first part of the poem’ (18). Epic denoument of Bwf very heroic, not very patristic 19–21. ‘Now if Beowulf is indeed in the strictest sense a Christian poem with a Christian ending, one would expect an atmosphere different from this—the pessimistic world-view put to some homiletic use, perhaps; or at least one might expect the frequency of religious allusion to to fall off so sharly as the poem draws towards its end. But misguided insistence on supplying some sort of Christian ending for the poem in the face of the facts has led to unlikely assumptions and distortions. Some have tried the forcible adoption of the dragon into the race of Cain or have equated him with the dragon mentioned in Revelation xx.2, “who is the Devil and Satan” [e.g. Goldsmith 1962; in her book too?XXXX]. Yet nothing in the poem’s language supports including the dragon with monsters of the Grendel type or with devils’ (20). Yes. But Rauer’s arguments provide a neat way through this: all the suggestively Christian echoes, like the dragon, the twelve retainers etc., are coming through hagiographical dragon-fights. Sees Bwf definitely in heaven (21).

*Irving, Edward B., Jr., ‘What to Do with Old Kings’, in Comparative Research on Oral Traditions: A Memorial for Milman Parry, ed. by John Miles Foley (Columbus, Ohio: Slavica: 1987), pp. XXXXX

*Irving, Rereading ‘Beowulf’ 1989, repr. in the 90s.

Irving, Edward B., Jr., ‘Heroic Role-Models: Beowulf and Others’, in Heroic Poetry in the Anglo-Saxon Period: Studies in Honor of Jess B. Bessinger, Jr., ed. by Helen Damico and John Leyerle, Studies in Medieval Culture, 32 (Kalamazoo, MI: Medieval Institute Publications, 1993), pp. 347–72. Some nice crit of Hrothgar and Hygelac. ‘Hrothgar indeed ought to be much more of a role-model to the Danish people than he is; he seems the empty form of one, speaking the right words and fulfilling many ceremonial duties but unable to take any lead in defending his nation’—by contrast with Scyld (355). NBs importance of Scyld at the beginning: ‘All subsequent kings, Danish or foregin, will have to measure up to such an overpowering example. Only Beowulf does’ (355). As in El Cid, ‘Only when he is inspired by the example of Beowulf does Hrothgar take on the fully active role of king. And, like the Cid, Beowulf never treats Hrothgar with anything but the deepest respect’ (355–59 at 359). ‘Although Hrothgar is not himself a superb role-model he is more than ready to furnsh moral instruction to his young visitor; this is what old men do. In fact, he can use himself as material for such instruction. But we see in the case of Hrtohgar how very little saying it matters compared with doing it. In his much-discussed sermon (lines 1700–84) he uses three negative models to show Beowulf how he should behave. The first is the self-destructive Heremod; the second is the hypothetical man enriched by all God’s gifts who forgets that he is mortal and comes to a bad end; the third is Hrothgar himself, who once floated in a warm cloud of happiness before Grendel brutalized his hall. All three exempla depict forms of oferhydg (arrogance). All three are irrelevant to Beowulf. Readers have often felt that Hrothgar is here rather adjusting himself into some meaning-bestowing framework than supplying Beowulf with anything he can use. Beowulf has no need of Hrothgar as either teacher or role-model, then or ever. It is not Hrothgar that the hero seems to imitate admiringly but another king altogether’ (359). Beowulf himself thinks that Hygelac is totally great 359–60; but his one speech revolves around doubting Beowulf (360–61—not discussed in detail tho’); ‘One of the two grat events in Hygelac’s career—his piratical raid on the continent—has long been discussed in fairly critical terms. Some see it as rather a national catastrophe than a glorious event to be commemorated’ noting ll. 1205–7 (361); ‘Are we to consider a simple-minded and reckless marauder such as this a role-model of good kingship, even if Beowulf himself never criticises such behaviour?’ (361) ‘The other great event in Hygelac’s life sets him in a much better light. It is the way he acts at the battle of Ravenswood, where with great panache he rescues a trapped Geatish army and later rewards the young warriors Wulf and Eofor for their killing of the Swedish king Ongentheow (lines 2941b–98). Here he performs as a fine king, both gallant and generous. (His generosity was also seen in his lavish gifts to the returning Beowulf.) Ravenswood is an event we are presented with to judge for ourselves, and we surely judge it favourably, not listening to words but looking at actions. On the basis of these, we can say truly that it is too bad the Geats lost this good king in his prime’ (362). Beowulf himself 362– Old Beowulf uses young Beowulf as his own role-model (esp. 2349–96); and Wiglaf uses the Old Beowulf.

Irving, Zoë, 'Waving not Drowning: Iceland, Kreppan and Alternative Social Policy Futures', in Social Policy in Challenging Times: Economic Crisis and Welfare Systems, ed. by Kevin Farnsworth and Zoë Irving (Bristol: Policy, 2011), pp. 199--218. Survey of pretty familiar territory, rather overtaken be events in the 2013 election.

Irving, Z. (2012) “Seeking Refuge in the Nordic Model: Social Policy in Iceland post 2008” in M. Kilkey, G. Ramia and K. Farnsworth (eds.) Social Policy Review 24, Bristol, The Policy Press, pp 295-316. Looks to be much the same as the 2011 article.

Itkonen, Erkki, et al., Suomen sanojen alkuperä: Etymologinen sanakirja (Helsinki: Suomalaisen Kirjallisuuden Seura, 1992-)

*Ivanov, Vyacheslav V., ‘Traces of Indo-European Medical Magic in an Old English Charm’, in Interdigitations, ed. by Carr et. al. (1998), pp. 1-24.

J

Jack, George, ‘Relative Pronouns in LaXXXXamon’s Brut’, Leeds Studies in English, 19 (1988), 31-66. ‘…the influence exerted by gender on the choice of relative pronouns is greater than has previously been recognized, and the role played by animateness or inanimateness of the antecedent is rather slight’ (31). ‘Usage in the Otho text of LaXXXXamon’s Brut is very much simpler than in Caligula. In Otho þat is the only relative pronoun frequently used, for besides numerous instances of þat there are some forty-seven of þe and two of þa’ (57). More þe in early part of Otho (28 in line 1-2000; 19 in 2001-16079) (57). Unfortunatley, the real crux in our bit is with he referring to an inanimate thing.

Jack, George (ed.), Beowulf: A Student Edition (Oxford: Clarendon, 1994).

Jackson, Elizabeth, ‘ “Scáro á scíði ørlọg seggia”: The Composition of Vọlospá 20 and the Implications of the Hauksbók Variant’, Alvíssmál, 9 (1999), 73–88

*Jackson, H., Words and their Meaning (London, 1988)

Jackson, Kenneth, 'Nennius and the Twenty-Eight Cities of Britain', Antiquity, 12 (1938), 44–55.

Jackson, Kenneth Hurlstone, Language and History in Early Britain: A Chronological Survey of the Brittonic Languages, First to Twelfth Century A.D., Edinburgh University Publications, Language and Literature, 4 (Edinburgh: Edinburgh University Press, 1953)

Jackson, Kenneth Hurlstone (trans.), A Celtic Miscellany: Translations from the Celtic Literatures, rev. ed. (Harmondsworth, 1971). ‘The Adventure of Conle’ 143-5. A bit like Þiðranda þáttr, but more upbeat. Groovy; claims C8 original. ‘Ruadh in the Land under the Wave’ 150-51 v. fragmentary trans  But interesting—fairy brides under sea, father misses tryst, as in Hrólfs saga kraka. Claims C8 original. ‘How the Fenians found the Fairy Hill’ again fragmentary trans  164-5, fairy in mound.

Jacobs, Nicholas, ‘Celtic saga and the contexts of Old English elegiac poetry’ (1989) - In: Etudes celtiques vol. 26 (1989) p. 95-142

Jacobs, Ryan, `Why So Many Icelanders Still Believe in Invisible Elves', The Atlantic (29 October 2013) http://www.theatlantic.com/international/archive/2013/10/why-so-many-icelanders-still-believe-in-invisible-elves/280783/

Jacobsen, Lis and Erik Moltke (eds), Danmarks Runeindskrifter, 3 vols (Copenhagen: Munksgaard, 1941–42)

Jacobsen, Lis and Erik Moltke, Danmarks Runeindskrifter: Registre (Copenhagen: XXXX, 1942). God knows where the rest of this is… Ordregister 64–99. siþa, v. Sp.711; 762, 766 [formlære]. siþi, m. Sp.712; 756 [formlære]. Hmm, whatever that means.

Jacobson, Mattias, Wells, Meres and Pools: Hydronymic Terms in the Anglo-Saxon Landscape, Acta Universitatis Upsalensis: Studia Anglistica Upsaliensia, 98 (Uppsala, 1997). 177–81 quick thing on lakes and springs in England—formation and character. Not really citeworthy but you might stoop to it. 26–27 on pytt—can be hydronym, as app. early on in Gmc. But ‘There is no way to be sure if pytt refers to water in OE names [27] unless ths is made clear by a preceding element in a compound such as wæter-pytt, or if topographical study in situ can reveal it’ (26–27).

Jaeger, C. Stephen, The Origins of Courtliness: Civilising Trends and the Formation of Courtly Ideals 939–1210 (Philadelphia: University of Pennsylvania Press, 1985).

‘The flowering of literature that began in the second half of the twelfth century and maintained its vitality into the first decades of the thirteenth … was the expression of a movement aimed at taming the reckless assertiveness of the European feudal nobility, at limiting its freedom in manners and morals, at restraining individual wilfulness, and at raising this class from an archaic and primitive stage of social and civil life to a higher stage, imbuing it with ideals of modesty, humanity, elegance, restraint, moderation, affability, and respectfulness’ (3). Differentiated from C15 lit. 939 Brun comes to court of Otto the Great and gets into cathedral schools for nobles etc. 1210 Gottfried von Strassburg dies. Historiog impact of Norbert Elias 5-9.

‘The new requirements of court service which emerged from the particular circumstances of the Ottonian-Salian court chapel produced an ethic of state servce based, not on conventional notions of the episcopacy, but rather on the education and values of the courtier [25] bishop. It reflects the hybrid nature of that figure: both imperial courtier and prelate. This ethic and its native context—the court service of educated clerics—shapes an ideal courtier, a figure that in many ways is the prototype of the Renaissance courtier. Some of the conceptions of this ethic were to surface in the etiquette of courtoisie in vernacular literature, projected onto the figure of the chivalric knight’ (24-5).

36-42 on mansuetudo: ‘Mansuetudo is a gentleness of spirit, a placid, benevolent passivity shown to friends and enemies alike. Associated virtues are humilitas, patientia, and modestia. The vir mansuetus suffers abuse without murmuring; he knows no anger or resentment’ (36). Hmm, just like Gunnarr or Njáll. ‘The development in ethics which marks the civilizing of Europe perhaps more clearly than any other is the gradual filtering of this virtue through the ranks of the lay nobility. Mansuetudo is the civic virtue par excellence. Its opposite vices, wrathfulness and vengefulness, entangle societies and social groups in destructive networks of conflict and make impossible the peace and tolerance necessary for civilized interaction. Mansuetudo is one of the dominant themes of medieval ethical writings: be slow to anger, tolerate wrongs for the sake of a more distant goal, do not seek revenge. Gottfried [38] von Strassburg made the opening episode of his Tristan into a mirror of this virtue, showing how the father of the hero is brought low because of his inability to accept wrongs and to compromise with the men around him, The relevance of such preaching to a hot-headed, ungovernable chivalric class is evident’ (37-8). Works for the 4 Branches too.

Knight disses Ailred in his vita; ‘But that a knight is assigned the tole of boorish slanderer is significant both in the sociology of court life in the twelfth century and in the context of the cleric’s biography. In this scene the Christian/classical virtues of mansuetudo, patientia and humilitas, borne by eloquentia, are transformed into weapons of the active life, instruments for asserting a superior form of humanity over the rough-cut warrior boorishness of the knight’ (39). Hmm, this would work for Bwf to some extent too of course, tho’ less humility there! Modesty and self-denial, calculated underplaying of talents to magnify impressiveness when revealed in Gottfried’s Tristan 40-2.

102 has annoying ‘Celtic fairy tale landscapes’. Gah! 102 and 106 seems to recognise that Chrétien and has ilk don’t really fit with argument, but doesn’t say why really. ‘One of the biggest hindrances to seeing clearly the development of medieval courtesy is the fact that the main texts representing this code are vernacular courtly literature. In these works courtesy is generally subordinated to courtly love, But writers of romance were not speaking as scholars and historians of ideas when they sad, “Love is the sole source of all courtesy and virtue.” They were speaking as lovers or their advocates, and lovers tend to subordinate everything to the power in whose grip they are. The phenomenon known to the Middle Ages as courtesy was quite separable, however, from romantic love. The original element in the amalgam of courtier, knight, and lover is a code of fine manners’ (113).

c. 140 re Saxo putting Cnut at inception of civilisaing process. Saxo figures much in the book which is interesting re sagas, no? 203 contrast the Nibelungenlied as pre-courtly, written instead for one of those bishop types. No mansuetas etc. (203). ‘In a variety of chronicles the description of lay nobility becomes a pedagogic instrument’ (197).

Jean de marmoutier writes chron for H2 1170x80; ‘We do know, however, that the fifteen years before Jean de Marmoutier began his biography had seen the blossoming of the early romances. His conception of Geoffrey the Fair as a courtly knight is formed at least contemporaneously with the rise of that figure in romance; most likely the historian lags behind the romancier. This suggests to us that Jean based his representation of Geoffrey on the model of the hero of romance. Henry and his court patronized precisely the literature that brought this figure into prominence, and having encountered the courtly knight in fiction, they wanted to see their forebears cast in this mold in te family chronicles’ (206). ‘All this suggests stongly that the figure of the courtly knight did not originate in the real social-political circumstances of life of the lay nobility but that this class of rough-cut and boorish warriors embraced the model of the courtly knight only after they had encountered him in fiction’ (207). 208-9 also on this theme, with statements like ‘In short, romance does not mirror the chivalric values of the feudal nobility; it creates them … But it should also be evident that the ideal of the chivalric knight was not fabricated from thin air. The elements of that ideal were adapted from a code that long since was a social reality in the lives of courtiers. The chivalric ideal represents an assimilation of the imperial tradition of courtesy to archaic values of the feudal nobility’ (209).

225 re the dissing of fabulae—important for orientating ourselves re Thidhreks saga intro etc, surely? 227 getting going on romance as pedagogy.

‘We observed earlier in passing that the complains against courtliness were regularly couched in a conventional opposition of the “ways of our ancient ancestors” to the vain frivolities of a dissolute modern generation (above p. 180). The importance and weight of the appeal to patres nostri, mos antecessorum, usus olim virorum honorabilium, ritus [228] heroum, and so forth, is hard to overestimate. There is interesting work to be written on the subject. Here I can offer only a few notes’ (227-8). ‘...the study of the examples of past generations constitutes a part of instruction in morals, even apart from the school tradition of ethical instruction through reading the auctores’ (228). 228 re this point in prologues of historians. Gerold of Avranches’s lost collection of Gesta described by Orderic: ‘He included tales from the Old Testament, saints’ lives, and more recent Gesta, among which he mentions the story of Guillaume d’Orange, hero of a cycle of Chansons de geste. The purpose of this collection of tales is to combat the carnalis petulantia of men living in the world and to convert them to a life of monastic discipline. This reveals one motive for the writing or collecting of literature at court: it is an instrument of correction. True, the activities of Gerould are recorded by an avid adherent of the rebellion against courtesy, Orderic. But whatever Gerold of Avranches actually did and whatever his motives actually were, at least we know that Orderic Vitalis himself was capable of conceiving of Chanson de geste as an instrument in a program of correction’ (231).

‘The urge to make the ancient tales into instruments of correction was an important element in the intellectual history of the twelfth century. We can confirm this by reference to Saxo Grammaticus. We have seen that at least one purpose of his Gesta Danorum was precisely to castigate the corrupt ways of his contemporaries by opposing to them the upright warrior ways of the ancient ancestors. Likewise it is probable that the anonymous clerical poet of Nibelungenlied regarded this as one of the ethical purposes of his work, even if he did not refer to it directly’ (232). cf. pp. XXXX re saxo.

‘It is a peculiar fact, one not explainable within the traditional notions of te chivalric origins of courtly narrative, that courtly romance is the creation exclusively of clerical authors’ (233) ‘But in general scholars have been slow to focus on the really decisive role of clerics not only in the composition of romance by also in the forging of the ethical ideals on which those works are based. It was imagined that whole the clerics, being literate, were necessarily the authors, they recorded values and an idealized world appropriate to knighthood; they were the more or less passive embroiderers of a natively chivalric idealism, serving the lay nobility as the scribe serves the lords for whom he prepares documents’ (234). Also patronage as not generally setting romances underway—folks get started on ‘em for other reasons (234-5). ‘...the clerical poets who creatd the romances of antiquity and the Arthurian romances did not appear before great lords as petitioners or as hired scribes, but as teachers. They rode a large wave, a wave pushed up by the urge to educate the laity, suffusing traditional warrior values with the courtly ideals of the learned clergy’ (235).

Jäggi, R., U. Würgler, F. Grandjean and M. Weiser, ‘Dual inhibition of 5-lipoxygenase/cyclooxygenase by a reconstituted homeopathic remedy; possible explanation for clinical efficacy and favourable gastrointestinal tolerability’, Inflammation Research, 53.4 (2004), 150–57.

Jahr, Ernst Håkon, `Sociolinguistics in Historical Language Contact: The Scandinavian Languages and Low German during the Hanseatic Period', in Language Change: Advances in Historical Sociolinguistics, ed. by E. H. Jahr (Berlin: de Gruyter, 1999), pp. 119--40. As far as I can see, basically a trans of the same `Nedertysk og nordisk: Språksamfunn og språkkontakt i Hansa-tida', in Nordisk og nedertysk: Språkkontakt og språkutvikling i Norden i seinmellomalderen, ed. by Ernst Håkon Jahr (Oslo: Novus, 1995), pp. 9--28. 119 nicely disses how although people recognise massive LG infl on Scand. langs, they don't actually research the details much. 120 emphs that the cataloguing has all been done: 'research related to direct loans from language A (Low German) to language B (Norwegian) was practically complete. And so it must seem to anyone working within a more or less rigid Neogrammarian framework. It would be correct to say that the study of language-contact between Low German and Norwegian/Scandinavian languages in the Late Middle Ages came to a halt a long time ago, with respect to both theory and method' (120). 'The problem that remains is, of course, to provide concrete and detailed examples of the role that different language contact mechanisms played, whether they triggered or fuelled the development, or both' (122). 128-- problem of working out whether LG and Norse were mutually comprehensible, and to what degree; 'This is perhaps one of the most interesting issues being investigated at present' (128). 'One important problem which should be raised here is the time element. The available texts which are suited to a direct comparison between Low German and Danish and Swedish--the so-called Volksbücher and early editions of the Bible--are in fact later works from the end of the 1400s and the 1500s. They were written towards the end of the most intense language contact period, when many of the linguistic results of this language contact were already well established. Naturally, we would rather know what the differences were at that point in time as opposed to after more than a hundred years of intense contact and influence' (129). 129-32 re importance of case-studies of individuals--interesting, potentially similar to my approach; but citing Moberg 1989 (working on Helmik van Nörden, in the period 1487-1511) and suggests Bertram Bene, German trader in Oslo, living there c. 1520--60. My material's much earlier, if much less handy.

*Jahr, Ernst Håkon, 'New perspectives on the language contact between Middle Low German and mainland Scandinavian in the late Middle Ages, and about a footnote on mixed languages which gave rise to a ‘detective story’ ' ERNST HÅKON JAHR Citation Information. Multilingua - Journal of Cross-Cultural and Interlanguage Communication. Volume 16, Issue 4, Pages 325–338, ISSN (Online) 1613-3684, ISSN (Print) 0167-8507, DOI: 10.1515/mult.1997.16.4.325, //1997

Jones, Christopher A., 'Furies, Monks, and Folklore in the Earliest Miracula of Saint Swithun', JEGP, Journal of English and Germanic Philology, 113 (2014), 407-42

Jones, Gareth A., `Where’s the Capital? A Geographical Essay', The British Journal of Sociology, 65 (2014), 721--35. https://s3.amazonaws.com/academia.edu.documents/42641652. 'In the twenty-first century it is now well established that the story of capital is the story of urbanization and cities. Cities account for most of the world’s GDP, itself unequally distributed with 100 cities commanding 30 per cent of world GDP and the urban share of GDP increasing faster than the rate generally for most of the past half century (World Bank 2009)' (723). 'In picking up some of Harvey’s work my aim is simply to call attention to how Capital seems to ignore urbanization as critical to the formation, distribution and reproduction of capital' (727). 'Yet, urbanization should be central to any account of capital from at least the early nineteenth century. During this period we witness what Lefebvre signalled as the ‘complete urbanization of society’, a process whereby all social and economic life, whether located in cities or not has become urbanized; that is, subject to the logic of urban capital (Lefebvre 2003)' (728). Dead important for Iceland.

Jones, Timothy, ‘Geoffrey of Monmouth, Fouke le Fitz Waryn, and National Mythology’, Studies in Philology, 91 (1994), 233-49. Looks dead handy, good on monsters apparently. ‘However, roughly the first third of the romance is spent on events which take place before Fouke is born, detailing the history of the Normans and the Fitz Waryn family on the Welsh border. The presence of this background is just as important, I would argue, for the defense of Fouke’s actions as the later char[235]acterization of his outlawry, for the author has not only understood his rebellion in terms of feudal values, but also its place in history. Thus, like Geoffrey of Monmouth in the Historia Regum Britanniae, the author of Fouke le Fitz Waryn incorporates the Brut tradition, but unlike Geoffrey, he does not make it his primary myth of origins, for it is, after all, pagan. Instead, the native British myth is replaced by a new, Norman and Christian one based on the heroic character of Christian knights and the patterns of spiritual warfare found in medieval saints’ lives’ (234-5). Re Payn’s monster fight: summary 235; topos of neglect (literary irrelevant, historical innaccuracy) 235-6. No effort to set up Fouke with Trojan origins etc: ‘There is no elaborate genealogy, no secret lover, lost cousin, bastard child set adrift, or other romance convention by which an heir might be found for an ancient crown. Instead, our author undercuts the Brut myth by showing it to be incomplete, by making it incapable of overwhelming the barbaric and demonic force of Geomagog. The full victory is claimed only by the Normans, and their myth replaces rather than augments the Brut’ (237). ‘According to Geoffrey, the land of Albion prior to the advent of the Trojans was a country “inhabited by no one but a few giant men [a nemine exceptis paucis hominibus gigantibus inhabitabantur]” (237, quoting Wright Bern MS ed., 21). Trojans civilise land with fields and homes, giants attack on pagan holy dayas, Trojans defeat them (238). This narrative with Fouke sets up complex parallels with arrival of heathen Icelanders and conversion. 238-9 emphs how Welsh are called Bretoun, emphs how they are still stuck with the Brutus paradigm. More on implications of survival of Geomagog viewed thru Geoff 239. Fouke development of Geomagog’s nastiness 239-40; shows how formulaic paradigm of SS lives is used in the account 240. Close parallels with St. Margaret’s dragon-fight, v. pop. in medieval England in lat, Eng and AN, probably directly used 241-6 (most striking parallel dialogue between hero and demon, 243-4). NBs John as supporting one of the Brutus race vs. legit Norman type (249).

Jakob, 'Hommahatari reyndi að drepa Hörð Torfason', Fréttablaðið, 287 [year 8] (20 October 2008), p. 38. http://timarit.is/view_page_init.jsp?issId=278444&pageId=4009038&lang=is&q=kreppub%F3k

Jakob Benediktsson (ed.), Íslendingabók; Landnámabók, Íslenzk fornrit, 1, 2 vols (Reykjavík: Hið Íslenzka Fornritfélag, 1968). ch. 268 of the H text says (313, 315): ‘Þat var upphaf hinna heiðnu laga, at menn skyldu eigi hafa höfuðskip í haf, en ef eir hefði, þá skyldi þeir af taka höfuð, áðr þeir kœmi í landsýn, ok sigla eigi at landi með gapandi höfðum eða gínandi trjónum, svá at landvættir fælisk við. // Baugr tvíeyringr eða meiri skyldi liggja í hverju höfuðhofi á stalla; þann baug skyldi hverr goði hafa á hendi sér til lögþinga allra, þeira er hann skyldi sjálfr heyja, ok rjóða hann þar áðr í roðru nautsblóðs þess, er hann blótaði þar sjálfr. Hverr sá maðr, er þar þurfti lögskil af hendi at [315] leysa at dómi, skyldi áðr eið vinna at þeim baugi ok nefna sér vátta tvá eða fleiri. “Nefni ek í þat vætti”, skyldi habb segja, “at ek vinn eið at baugi, lögeið; hjálpi mér svá Freyr ok Njörðr ok hinn almáttki áss, sem ek mun svá sök þessa sœkja eða verja eða vitni bera eða kviðu eða dóma, sem ek veit réttast ok sannast ok helzt at lögum, ok öll lögmæt skil af hendi leysa, þau er undir mik koma, meðan ek em á þessu þingi’

*Jaksi, Bart, ‘Marriage Laws in Ireland and on the Continent in the Early Middle Ages’, ‘The Fragility of her Sex’?, ed. by C. E. Meek and M. K. Sims (Dublin, 1996), 16–42.

James, Edward, ‘Bede and the Tonsure Question’, Peritia, 3 (1984), 85–98.

James, Montague Rhodes, A Descriptive Catalogue of the Manuscripts in the Library of Peterhouse (Cambridge, 1899). [A122.7.P50]. Wade ref in index directs to MS no. 255: ‘Willelmus de Monte, etc. 2.5.6 / O.R. 380 / James 88. Vellum, 9 3/8 x 7, ff. 218, single and double columns, many hands. Cent. xii…’ (314). Contents listed 315-21. Section ii.7 is sermons, no. 33: ‘Humiliamini sub potenti manu … Fratres mei, inicium christianitatis. This sermon contains a quotation from the lost Song of Wade: see further on this at the end of the volume’ (319). Alas, no sign of it at the end of the volume, or the beginning . Folios 48b-49b.

Ah, actually two sets of foliations—runs to f. 127r with red ‘expilicit similitudinatius magri Will[crossed]i de monte’ and a bit more underneath in brown (2 pens, maybe 2 hands?). 127v blank. 128r new numbering (and hand, tho’ it might have occurred earlier for all I know). ii49 is where we want (there’s a section iii as well!).

James, M. R. (ed. and trans.), Walter Map: De Nugis Curialium. Courtiers’ Trifles, rev. by C. N. L. Brooke and R. A. B. Mynors, Anecdota Oxoniensa, 14 (Oxford: Oxford University Press, 1983). Late C12.

James, Mary and Sally Brown, ‘Grasping the TLRP Nettle: Preliminary Analysis and some Enduring Issues Surrounding the Improvement of Learning Outcomes’, The Curriculum Journal, 16.1 (Spring 2005), 7–30. DOI: 10.1080/0958517042000336782.

Jameson, Fredric, `Future City', New Left Review, 21 (2003), 65-XXXXX (http://newleftreview.org/II/21/fredric-jameson-future-city)

Jameson, Fredric, `Realism and Utopia in The Wire', Criticism, 52 (2010), 359--72. 'I have deliberately used the word creativity several times in this context: how can this element not be seen as somehow proto-Utopian on both sides in a bureaucratic society for the most part static and content to run in the normal time-honored way, with all the old problems and malfunctions? At this early point already, The Wire can be observed to be ceasing to replicate a static reality or to be “realist” in the traditional mimetic and replicative sense. Here society, on microlevels of various dimensions, is finding itself subject to deliberate processes of transformation, to human projects, to the working out of Utopian intentions that are not simply the forces of gravity of habit and tradition' (365). On good vs evil: 'I have elsewhere argued against this binary system: Nietzsche was perhaps only the most dramatic prophet to have demonstrated that it is little more than an afterimage of that otherness it also seeks to produce—the good is ourselves and the people like us, the evil is other people in their radical difference from us (of whatever type). But society today is one from which, for all kinds of reasons (and probably good ones), difference is vanishing and, along with it, evil itself. // This means that the melodramatic plot, the staple of mass culture (along with romance), becomes increasingly unsustainable. If there is no evil any longer, then villains become impossible too; and for money to be interesting, it has to happen on some immense scale of robber barons or oligarchs, for whom, to be sure, there are fewer and fewer dramatic possibilities today, and whose presence in any case recasts traditional plots in political terms, where they are less suitable for a mass culture, that seeks to ignore politics' (367). On Frank Sabokta's daft but utopian dream of revitalising the ports: 'It cannot be all that—no viewer will understand this episode in that practical light, because it involves not an individual reform but rather a collective and historical reversal—but it introduces a slight crack or rift into the seamless necessity of The Wire and its realism or reality. This episode then adds something to The Wire that cannot be found in most other mass-cultural narratives: a plot in which Utopian elements are introduced, without fantasy or wish fulfillment, into the construction of the fictive, yet utterly realistic, events. // Yet Sobotka’s Utopianism would remain a mere fluke or idiosyncrasy if it did not have its equivalents in later seasons of The Wire.' (371).

Jamieson, Scottish etymological dictionary thing. S.v. elfshot ‘We learn from Ihre, that in Sweden they give the name skot, i.e. shot, to that didease of animals which makes them die as suddenly as if they had been struck with lightning; and that the vulgar belief is that wounds of this kind ar the effect of magic’. S.v. elriche, forms: elrische, elraige, elrick, alrisch, alry. ‘This term has most probably been formed from A.-S. Su.-G. aelf, genius, daemonium, as A.-S. ric, Su.-G. rik, rich; q. abounding in spirits; as primarily descriptive of a place supposed to be under the power of evil genii. It greatly confirms this etymon, that the term, as more generally used, conveys the idea of something preternatural’. Also gives Elphrisch, citing only Forbes, Commentarie upon the Revelation, 4to (Middelburg, 1614), p. 181. S.v. allerish he says it’s the same as elrische, giving meaning as chilly, of weather. S.v. Wan, s[ubstantive]. ‘Wan and Wound, perhaps blow and wound. [cit from C16] … This alliterative phrase has probably been proverbial with out ancestors. From the succeeding line […haill and sound], the analogy requires that there should be a connexion of idea between wan and wound. Wan may therefore signify a blow or stroke, as allied to Teut. wand, plaga; Isl. vande, difficultas, periculum, noxa’. Cf. OED s.v. Wan sb.1 Sc. ‘A dark or livid mark produced by a blow; a bruise’. ‘Perh. a subst. use of Wan a.1 But cf. Wen’. 1st cit 1533. Could just be any wound as far as I can see. Better cits than Jamieson. Not in MED.

Jannaris, A. N., ‘The “Tale of Wade” ’, The Academy, [vol] 49 (1896), 137 (also, issue 1241, Feb 15, 1896). Copied verbatim: ‘We have to congratulate Dr. James of King’s College, Cambridge, and Mr. Gollancz of Christ’s, on their discovery of a fragment of the long lost Early-English “Tale of Wade,” which Chaucer makes Pandarus tell Criseyde after their supper together at his house, before he brings Troilus to her. Speght no doubt saw the MS. about 1600, for he says the story was long and fabulous; but since then nothing has been heard of the original. Dr. James, however, while making a catalogue of the MSS. at Peterhouse, came across a short English quotation in an early thirteenth century Latin homily on Humility, and asked Mr. Gollancz to interpret it to him. Mr. Gollancz, to his great joy, found that it was six lines of the lost “Tale of Wade,” and mentioned Wade’s father, the giant Hildebrand, who begat him on a mermaid. The preacher was speaking of the Fall of man, and the evil that followed from it. He said that Adam was turned from a man into a sort of non-man; and not Adam only, but almost all other men too; so that they could say with Wade, “Some are elves and some are adders; some are sprites that dwell by waters: there is no Man, but Hildebrand only.”

“Adam autem, de homine, factus est quasi non homo; nec tantum Adam, sed omnes fere fiunt quasi non homines, Ita quod dicere possunt cum Wade:

“Summe sende ylues

and summe sende nadderes:

summe sende nikeres

the [bi den watere] wunien:

Nister man nenne

bute ildebrand onne.”

The two difficult words are biden patez or pacez in l. 4. Mr Gollancz at first emended them, from Layamon, into binnen poles, “in pools”; but as that sacrifices the alliteration, Mr. Liddell suggested bi ðen watere, “by the waters,” as the scribe might easily mistake the Anglo-Saxon w ([wynn]) for a p, and the long final r with an e twirl for z. Mr. Bradley suggested wades “fords.”

The “Tale of Wade” must then be much like Layamon’s Brut, and date about 1300 A.D. Its alliteration, though constant, is not regular.

The discovery of this fragment is of the highest interest to all students of our language, literature, and mythology. It now remains for Dr. James and Mr. Gollancz to find the rest of the poem, and tell us all about Wade’s magic boat, “Guingelot,” and his wondrous adventures in it; about his mermaid mother, his smith-son Weyland, and his grandson Withga. Like Oliver Twist, we ask for more.

_________

London: Feb 10, 1896.

At last Friday’s meeting of the Philological Society, Mr. Israel Gollancz communicated and explained the historical “Tale of Wade” just recovered by him. I arrived too late to profit by his paper, but having been favoured with a printed copy of the text I was enabled to suggest some explanations of the few Latin lines introducing the Song. I reproduce them here as given by Mr. Gollancz, the italics denoting his conjectural additions.

“Adam autem de homine factus est quod non homo nec tantum Adam sed omnes fere fiunt quod non homines. Ita quod dicere possunt cum Wade.”

For this surely meaningless version I propose the following reading:

“Adam a deo est factus, quo nominatur homo nec tantum Adam sed omnes fuerunt et fiunt, qui nominantur homines. Itaque dicere possunt [?possum] cum Wade.”

. c _ _ _

[actual transcription: Ada’ a de hoīe. fact’ 3 q. no’ ho’. n tm ada’ s3 oms f’e fiut

_ i3 _

.q. no homines. Ita q dr’e possunt cu Wade.]

[slashed descender]

Jansen-Sieben, Ria (ed.), De natuurkunde van het geheelal: een 13de-eeuws middelnederlands leerdicht, Academie Royale de Belgique: Classe des lettres et des sciences morales et politiques, Collection des anciens auteurs belges, nouvelle série, 7, 2 vols (Brussels: Palais des Académies, 1968)

Janson, Henrik, ‘Adam av Bremen. Gregorius VII och Uppsalatemplet’, in Uppsala och Adam av Bremen, ed. by Anders Hultgärd (Nora: Nya Doxa, 1997), pp. 131–95. ‘Two main questions are addressed: Why [sic] did Adam write the Gesta? and: Why did he describe Ubsola as he did? The position of the Hamburg-Bremen diocese and its archbishop Liemar at the time Adam was working on his Gesta is examined. Liemar as leader of the German episcopate supported the king and was in conflict with the reform party and the pope who had excommunicated Liemar in February 1075. In the open breach between the two power systems of the western church that followed, Adam took sides with the imperialist party, and his work can be seen as a defence for the position of Liemar and the king. The account of Ubsola in Gesta iv, 26–30 shows a narrow correspondence with the ideological position of the king and the bishops in Worms 24/1 1076 when Hildebrand was declared an invasor [sic] of the apostolic see. Adam’s Ubsola description seems, therefore, not to be aimed at the pre-Christian cult but at the Gregorians and the affiliated church that probably existed in Swedish Uppsala where, according to Adam, in the temple of avarice the capital since superbia (Thor), furor (Wodan), voluptas (Fricco) had their seats.’ (abstract: 131).

133 summary of scholia and MSS issues. 134 reckons the temple description is Adam’s own (following Kristensen 1975 it seems). Dating (late 1075/early 1076) p. 134.

Why does he have the description of the north? Trommer looks at this in 1857; partly to emphasise missionary aspect of Hamburg-Bremen; but Janson seems to think this is unsatisfactory for reasons I don’t really get; emphasises political context (134–36). Archbishop Adalbert dies 1072 and Henry happens to be in control of Saxony so he appoints the success, Liemar. ‘Ärkebiskopen av Bremen kom, som vi skal se, att bli den ledande figuren i motståndet mot Gregorius, och han blev också en av de första som drabbades av principen om påvens domsrätt över biskopar’ (138). 138–46 re Liemar vs. Gregorius which I only skimmed. 145 seems to reckon that there’s this papal letter linking Liemar not only with inobedentia but idylatria and superbia. 146 so how does Adam fit into this? For or against Liemar? For him (and the Emperor)! (146–)

‘Låt oss nu försöka [try to] identifiera några av de syften som Adam omvandlat [changed/transformed] till styrande [governing] teman in sim framställning. Det viktigaste av desse är sannolikt [probably] frågan om ärkestiftet Hamburg-Bremens och dess överhuvuds juridiska ställning. Häri tar han visst [certainly] avstånd från [dissociated himself from (lit took distance from)] Adalberts planer på att upphöja stiftet till ett patriakat, och ser detta som et uttryck för [token of] superbia. I gengäld [in return] betonar [accentuates] han dock [yet/howver], lång utöver [beyond] vad hans källor ger grundlag för, andra rättigheter [right, privilege], såsom den bremensike ärkebiskopens ställning som påvligvikarie och legat, liksom hans rätt att grunda nya biskopsdömen. Adam har alltså påtagitsig att klargöra stiftets [the diocese’s] rättigheter och han har funnit det lämpligt [suitable] att göra detta i form av en stiftshistorik, vilket alltså gvit den kronologiska uppläggningen. Denna kartläggning har, som alltså Seegrün gjort troligt, syftat till att bilda underlag för Liemars försvar [162] mot Gregorius VII.Vid sidan av dessa teman tycksAdam ha velat ge en geografisk beskrivning av ärkebiskopens maktområde. Att detta varit ett av hans syften kommer till ytan när han någon gång motiverar sin framställning på en bestämd punkt. Således säger han om de öar i Atlanten som lyder under nordmännens herradöme, att de inte kan förbigås av honom eftersom de (följaktligen) också är underordnade Hamburgstiftet. Adams intresse för England kan ses som en blandning av dessa teman. När han skall berätta om händelserna 1066 motiverar han det dels med deras stora betydelse, dels med “att England av hävd är underkastat danerna.” Mycket av innehållet i Adams verk kan förklaras av denna relation mellan elementen juridik, kronologi och geografi. Skildringen får dock liv av ett annat tema; ett för medeltida världsuppattning grundläggande tema: kamen om männisosjälarna mellan Gud och Djävulen’ (161–62). Talks about ideological contrast between civitas deiand civitas diaboli 162–4; ‘Djävaulens angrepp hade dock hårdnat till den grad att ärkebiskop Adalbert själv dragits ner i för[164]därvet, slaver och svenskar återfallit [relapsed] i hedendom, normanderna erövrat England, och inom riket gjordes uppror mot kungen och kyrkan; slutligen anlände Antikrist och intog påvetronen. Sådan var nödsituationen för kyrkan. Adams hopp stod till Liemar som i sin ödmjuka rättfärdighet plåats av de onda krafterna’ (163–4). So Adam wants to hold up good and bad exempla. One bad example is civitas vulgatissima Rethre, a sedes ydolatriae (bk. IV.21 it seems) (164–65). ‘Från denna civitas vulgatissima går vi så över till sveonernas templum nobilissimum Ubsola, och till den demonkult som bedrevs där. Här ställs vi liksom Adams publik omedelbart inför en häpnadsväcknande upplysning. Detta tempel är nämligen, enligt Adam, helpt gjort av guld (totum ex auro paratum). I detta tempel dyrkar folket bildstoderna av tre gudar, på så sätt att den mäktigaste av dem, Thor, har en tron mitt i tricliniet (Thor in medio solium habeat triclinio). På var sida har Wodan och Fricco plats. Sedan förklarar Adam genom ett direkt citat vilka gudarnas funktioner är. Thor sägs härska i luften och råda över väder och gröda. Wodan, d.v.s. raseriet (id est furor), styr krigen och ger styrka mot fienden. Fricco skänker “de dödliga” fred och vällust. Härefter beskrivs de olika bildstodernas utformning. De avbildar Fricco med en väldig fallos (priapus). Wodan framställer de deväpnad “liksom de våra plägar /framställa/ Mars” (sicut nostri Martem solent), mean Thor med spira (cum septro) synes linka Jupiter. I nästföljande kapitel berättas om ett särskilt prästerskap, om vid vilka tillfällen det offras till de olika gudarna, om den allmänna festen som firas vart nionde år och om hur offerriten går till. Beskrivningen avslutas med ett kapitel om hur en av prästerna som blivit blind, fick sin syn tillbaks genom att efter en Maria-vision ha börjat tro på hennes son, varefter han ägnade sig åt att omvända hedningar. Till detta kommer fyra scholier vari omtalas ett väldigt evigt [166] grönt träd, en källa, en gyllene kedja—som på en och samma gång både hänger ner över taket och omger huset, en kristen kung som fördrevs för att han inte ville offra och slutligen ytterligare om offret och festmåltiderna. Frågan är nu om det finns anledning att tro att Adam är mer tillförlitlig när det gäller beskrivningen av Ubsola än vad som var fallet med Rethre.Uppsala är förvisso namnet pä en verklig ort, men i övrigt finns alltså inte mycket som kan stödja Adams Uppsalaskildring. Påståendet att templet skulle vara helt gjort av guld faller redan på grund av sin orimlighet. Vad demonerna beträffar beskriver Adam dem under namnen Thor, Wodan och Fricco, vilket är namn som han har kunnat hämta från äldre källor. Att de första finns i äldre litteratur är väl känt, men även Fricco fanns att tillgå för Adam i åtminstone en äldre källa, nämligen i ett av Karl den stores kapitularier från år 802, där Fricco nämns som det allmänna exemplet på en som bedrivit otukt i Guds helgedom [interesting—would that explain the form? note says ‘Capitularia [Capitularia regum francorum , ed. A Boretius, vol. 1 1883; MGH, Legum section II], s. 97: ...memores exemplo quod de incestis factum est quod Fricco perpetravit in sanctimoniali Dei. Äran av att ha framdragit denna källa tillkommer Werner Betz [“Die altgermanische Religion”, Deutsche Philologie im Aufriss, 2 Aulf. hrsg. von W. Stammler, bd. III (Berlin), sp. 1547–1646 at 1597f.], men Betz underlåter—i sitt färsök att i detta namn återfinna en gud som kan fylla den dumézilianska fruktbarhetsfunktionen bland sydergermanerna—at meddela att platsen för Friccos handlinger var Guds helgedom, vilket torde bevisa att han ingått i allmänna föreställningar om denna—inte i någon färkristen religion. Jrf. även Wagner 1989 s. 306–7 som tolknar detta ställa på ett annat sätt: En man som bar det gängse namnet Fricco hade förbrutit sig mot en nunna (sanctimolialis Dei) [Frickenhausen und Adams von Bremen Fricco”, Beiträge zur Namenforschung, Neue Folge, 24 (1989), 295–309.]’ And more doth he write which I have not time to transcribe :-(

Janson, Henrik, ‘Adam of Bremen and the Conversion of Scandinavia’, in Christianizing Peoples and Converting Individuals, ed. by Guyda Armstrong and Ian N. Wood, International Medieval Research, 7 (Turnhout: Brepols, 2000), pp. 83–88. Summarises temple as allegory for Pope Gregory. Too brief a summary to be very convincing—basically of the 1997 article/thesis.

*Janson, Henrik, Templum nobilissimum… H. Avokok. 930 Avhandlingar … 21

Jansson, Sven B. F., Runes in Sweden, trans. by Peter Foote (XXXX, 1987). ‘The Björketorp stone [from Blekinge] makes part of one of the most impressive monuments in Sweden—and one that most kindles the imagination. It consists of three imposing stones, standing in a triangle. The one with runes on it, standing 4 m above ground-level, has an inscription which can be plausibly rendered as follows: ‘I hid here the secret of mighty runes, potent runes. Whoever breaks this monument shall always be tornmented by sorcery. Treacherous death shall strike him. I prophesy destruction.’ // The same formula occurs in the curs called down on anyone who breaks the monument found on the Stentoften stone’ (24). No refs! Gah! Picture of Björketorp on p. 23 tho’.

*Janzen, John M., The Discourses of Healing in ... (1992). Search also for *Power, Knowledge and Practice.

Jayatilaka, Rohini, ‘The Old English Benedictine Rule: Writing for Women and Men’, Anglo-Saxon England, 32 (2003), 147–187. Close MS study etc. basically arguing that original trans refers only to men but intended in principle for women due to intro and epilogue—but that surviving MSS tho’ yusually for males often show imperfect adaption from ffeminised versions, suggesting that feminised versions were at one point more available.

Dariusz Jemielniak and Eduard Aibar, 'Bridging the Gap Between Wikipedia and Academia', ''JOURNAL OF THE ASSOCIATION FOR INFORMATION SCIENCE AND TECHNOLOGY'', 67(7):1773–1776, 2016. http://www.uoc.edu/webs/eaibar/_resources/documents/Jemielniak_Aibar_2016.pdf. 'Data from the Spanish Survey on the Social Perception of Science (FECYT, 2012) show that the Internet is also the main source of scientific information for the Spanish public. When asked about the type of Internet resources used for scientific information, 21.7% say they use Wikipedia as their main source. Only blogs and social media rated higher in terms of use, but since both include a large variety of instances, Wikipedia can actually be considered the most consulted singular source and, therefore, the most important channel for the public communication of science nowadays' (Jemielniak and Aibar 2016, 1775)

Jenkis, Elwyn, National Character in South African English Children’s Literature (CRC Press, 2006). http://books.google.com/books?id=b4MFcWRR2X0C. 'The first children's novel set in Southern Africa was The English Boy at the Cape, by and Englishman, Edward Kendall. It provides the only example in the literature of the application of the notion of the "noble savage" to the San; by about 1850 this concept had dies out. Other children's books describing the San in early colonial days are historical novels written in the following century, which look back on that period from points of view other than that of Kendall's contemporaneous account' (125). 'The author portrays the San as rather dirty, but he is not derogatory about them--they sing and dance and tell stories, but they also labor and discourse on matters of philosophy--as do all the other peoples of Africa, he reminds his readers. He constantly applies the adjectives "good" and "hospitable" to them' (126).

*Jenkins, Richard P., ‘Witches and Fairies: Supernatural Aggression and Deviance among the Irish Peasantry’, Ulster Folklife, 23 (1977), XXXX.

Jente, Richard, Die mythologischen Ausdrücke im altenglischen Wortschatz: Eine kulturgeschichtlich-etymologische Untersuchung, Anglistische Forschungen, 56 (Heidelberg: Winter, 1921). §65d. (p. 98): Im Anord. wird uns ein Myths von einem Riesen ³rvandil überliefert, dessen abgefrorene Zehe in den Himmel geworfen und ein Stern wurde. Das seltene ags. earendal ‘Lichtschein, Stern’ kann mit dem anord. Wort etymologisch verwant sein, ohne daß man eine Spur von dieser Sage darin finden kann.’ (*wad of refs also). §164 (p. 281): ‘im Altnordischen hieß eine besondere nicht genau festzaustellende Art Zauberei seiðr. Das Wort ist sonst im Germanischen nicht belegt, wenn man nicht vielleicht ags. –siden (in ælfsiden ‘Nachtmahr’ §112) und sidsa damit in Zusammenhang bringen kann.’ ‘Etymologie. Ags. sidsa neben anord. seiðr zu stellen, macht Schwierigkeiten. Vielleicht liegt hier ein Mißverständnis für das richtig überlieferte –siden(n) vor. Diese Form konnte auf Einfluß des anord. siðenn, Part. pass. des Verbums síða [macr not í] ‘Zauberei treiben, durch Zauberei wirken’, selbst ein dunkles Wort, deuten. Wohl damit verwandt, aber außerhalb des Germ., sind lit. saitu, saisti ‘Zeichen deuten’, saitas m. ‘Zauberei’; cymr. húd [macr] (aus *soito-) ‘Magie’ und vielleicht skr. sáman [macr] ‘Zaubergesang’. Die Grundwurzel ist wahrscheinlich idg. séi- ‘binden’ ’(refs).

Jerris, Randon, ‘Cult Lines and Hellish Mountains: The Development of Sacred Landscape in the Early Medieval Alps’, Journal of Medieval and Early Modern Studies, 32 (2002), 85–108. Maybe it was just me but seems to claim—without much references to primary sources, at least in text—that churches spread from roman sites to hilltop sites to sun-terraces, basically Xianising the whole landscape and following settlement. Wow!

Jesch, Judith, Women in the Viking Age (Woodbridge: Boydell, 1991).128–30 re Ardre and Lärbro stones, no refs but some useful discussion and nice pics. [.396(4802) Jes.]

Judith Jesch, 'Norse Historical Traditions and Historia Gruffud vab Kenan: Magnus Berfoettr and Haraldr Harfagri', in Gruffudd ap Cynan: A Collaborative Biography, edited by K. L. Maund (Cambridge, 1996), pp. 117-47

Jesch, Judith, ‘Scandinavians and “Cultural Paganism” in Late Anglo-Saxon England’, in The Christian Tradition in Anglo-Saxon England: Approaches to Current Scholarship and Teaching, ed. by Paul Cavill (Cambridge: Brewer, 2004), pp. 55–68. Brief but handy look at the idea of ‘cultural paganism’ in Danish England, both Danelaw and Cnut’s court. Citeable. 66–67 re volks; 2 in Norfolk and Lincs, one of these with shield and spear at that depicted in Graham campbel et al eds at 192. Suggests this may relate to Wulfstan’s mentions of ’em. Hmm.

Jiriczek, Otto Luitpold, Die Bósa-Saga in Zwei Fassungen, nebst proben aus den Bósa-Rímur (Stassburg: Trübner, 1893), accessed from http://archive.org/details/diebsasagainzwe00jirigoog

Jiriczek, O. L., 'Zur Mittelisländischen Volkskunde: Mitteilungen aus ungedruckten Arnamagnäanischen Handschriften', Zeitschrift für deutsche Philologie, 26 (1893--94), 2–25. http://archive.org/details/zeitschriftfrdph26berluoft p. 3 mentions Sigrgards saga and seems to emphasise importance of lygisögur 'in kulturhistorischer beziehung'. Lygisögur the first attestation of the märchen tradition in Scandinavia so important for that.

Jochens, J., ‘Old Norse Magic and Gender: Þáttr Þorvalds ins víðfǫrla’, Scandinavian Studies, 63 (1991), 305–17 re seiðr. Þorvaldr Koðránsson 1st Icelander to become Xian and evangelise. Spectrum from innate ability to predict future without magic to using instrumental magic to do so (306). ‘In the Germano-Nordic tradition women seem originally to have dominated or even monopolized the activity of the first group. This is clear, for example, from the writings of Tacitus and the Edda poetry in which mortal women and mythical females predicted the future without the use of magic. In the family sagas, however, the gift of forsjá ‘foresight’, that is, [307] the ability to predict the future based simply on premonitions or dreams but without recourse to magic, is attributed to men and women alike. In fact, men exercised this gift at least as often as women. Furthermore, in some of the later sagas such predictions were expressed only by men, suggesting over time a transfer—at least in the authors’ perception—from females to male’ (306-7). Claims that seiðr is needed by women to do magic stuff; originally a property of the gods (though at the same time these women are ‘Projected on to pagan myht as ancient supernatural sibyls’). ‘This connection between women and goddesses suggests that not only divination, but also magic had originally been a female monopoly’ (307); hohum, I’m not sure of the logical rigour of all that! ‘It is not enough, therefore, with Dillmann, to establish—contrary to popular belief based on the later period—that women in older times did not dominate magic and that men also performed the art. Since divination and magic had been female [308] specialities from the remotest times, the crucial questions pertain to the involvement of men’ (307-8). ‘Although magic eventually was outlawed by the church [sic!] in the North as elsewhere in Europe, a scrutiny of Old Norse poetry, the family sagas, and the law codes demonstrates that during an intermediary stage clerical authors attempted to domesticate pagan magic using three simultaneous and often contradictory approaches: by increasing the number of men in what had been primarily a female profession during the pagan period, by demoting magic from its former position of high prestige, and by permitting Christian leaders both to perform and to benefit from magic while the new religion gained acceptance’ (308), as in Þorvalds þáttr.

‘Rather than connected with the landvættir, creatures possessing the land before the settlers’ arrival, the spámaðr may be linked with ancestor worship—a belief best known from Norway—and thereby linked representing later human settlement. In Kristni saga he is called an ármaðr. Although this word normally designates “steward”, the word is associated here with alfr, ‘elf’ and perhaps relatd to Ármansfell, a mountain in Iceland’ (311). Finds an ‘absence of a female element in the universe of landvættir’ (310)—in this text, the male lv. seems to look after his children (310-11).

‘Pagan women may originally have dominated most of the magical arts in Europe, at least in the form of divination, but men joined women in the exercise of some these [sic] activities already during pagansim. On the Continent the church’s [sic] hostility quickly made men abandon magic thus (re)feminizing the art. In contrast, the North provides evidence of men and women sharing the prestigious practice. Þorvalds þáttr ens víðf²rla has shown us a glimpse of the complicated process of men’s access. The Christian author working in the early part of the thirteenth century with orally transmitted material—firmly anchored in pagan tradition, was unable to ignore magic. Although aware of women’s former role, he changed gender from female to male performers. It is not possible to determine whether this change is due entirely to Christian influence or whether it must be credited also to the older patriarchal tenor of Indo-European culture. The gender change, at any rate, made it easier for him to accept the pagan magic of the past. Once accepted, its continued existence and occasional benefit for Christians could be admitted. Furthermore, the gender change also made it possible for him to include a Christian bishop who performed the art. But, at the same time, the devaluation of pagan magic is suggested by the fact that our story associates it with berserks’ (314).

Jochens, Jenny, ‘ “Með Jákvæði Hennar Sjálfrar”: Consent as Signifier in the Old Norse World’, in Consent and Coercion to Sex and Marriage in Ancient and Medieval Societies, ed. by Angeliki E. Laiou (Washington, D.C., 1993), pp. 271–89. Basically a rehash of earlier articles on this, but: ‘How, then, can we explain the cases of consent in the family sagas? Without additional evidence of oral tradition from myth, poetry, or law, this feature must be ascribed solely to the thirteenth-century authors of the family sagas. Often with a thorough clerical training, they were more exposed to ecclesiastical propaganda than ordinary people. As a consequence they took consent so seriously that they included it in their constructions of those partsof their ancestors’ lives for which they had little informations, thus making it an integral part of the pagan marriage contract. Not even churchment would expect pagans to live according to Christian norms, of course, but the authors undoubtedly hoped that on this issue their stories would be understood as models worthy of emulation. This didactic quality also clarifies the curious phenomenon that the marriages contracted against the expressed will of the women ended in disaster. Warning that merely asking the women did not suffice, these stories demonstrated the dire consequences when their wishes were not heeded’ (285).

Jochens, Jenny, Women in Old Norse Society (Ithaca: Cornell University Press, 1995).

Jochens, Jenny, Old Norse Images of Women (Philadelphia: University of Pennsylvania Press, 1996). ‘It also seems likely that gender divisions ascribed to gods and goddesses in a constructed cosmos and expressed in myth are in some way a reflection of societal perceptions. Moreover, they likely had an impact on the generations of men and women who told and listened to these stories, for repeated dramatic performances would have [34] confirmed the societal perceptions and trengthened faith in the religious system undergirding the myths. Through cross-cultural studies, women anthropologists are beginning increasingly to unravel a connection between gender in society and mythology. They suggest that societies with undifferentiated or egalitarian gender roles tend to allow female participation in creation symbolism and the divine hierarchy, whereas cosmogenic myths in male-dominaed cultures often portray fear of women, especially of their sexuality’ (34). Idea that socs go from female worship, linking women with fertility, to male-based worship. Woman-worship an interesting indicator then; but Dumézil into IE partiarchal set up (34). Sees Bronze Age pallic carvings as patriarchal thing in Scand and little ev for female worship, but ‘vestiges’ apparent in arch. and hist (35), hmm, completely different view from the North one, no? Cites Germania ch. 40 re nerthus and Gunnar Helmingr (35-7). Re the latter, ‘Demonstrating a clearly Christian thrust, the story is aldo influenced by accounts of fertility cults from southern Europe. The story suggests that at some point a transition from a female to a male fertility god has taken place, whereby the male was elevated to the head and the female relegated to the attending priestess. A [37] similar change is implied by the sex change from the female Nerthus to the male god with the identical Njorðr [hooked o], the father of Freyr’ (36-37). ‘The similarity between dís (the singular form) and the Indian dhisanas (goddess) suggests an ancient and widespread context for these female figures’ (38). NB Landvættir—useful link, I note, re demons infesting wilderness (44-5).

‘The absence of recorded female landvættir is underscored in this story by the fact that Koðrán’s protector is also responsible for his small children and finds it hard to hear them cry. In contrast to many of the other supernatural figures, the landvættir were destined to live on in folklore. Here they merged with the elves or fairies (álfar), creatures worshipped in Sweden. The combined group became known as the hidden people (huldufólk). Folklorists have noticed that women dominte in these later tales; the few men who appear are weak and unimportant’ (45).

45-6 re dísir cult; ‘Norway and Sweden furnish evidence that women were responsible for the cult of the dísir and the even more elusive álfar (elves). the mixture of the two groups is suggested by the story of Princess Álfhildr, daughter of the king of Álfheimar, in Sweden. In charge of the dísablót, she reddens the altar with blood the night before the festivities. The most vivid account of an álfablót is found in “The Verses on a Journey to the East” (Austrfararvísur), composed by the poet Sighvatr Þórðarson during the second decade of the eleventh century after an expedition to the eastern parts of the Scandinavian peninsula (probably Sweden proper), which was still heathen. In lively verses he recalls the troubles of his trip, a leaky boat, the dark forest, and poor roads. Worst is his inability to secure lodgings among the peasants who close their doors because of a holy season when each family is busy sacrificing to the elves [hmm, check and verify this statement, from Óláfs saga helga]. Most vociferous was a housewife who exclaimed: [verse] … Clearly, a woman is in charge of the álfablót, a primitive sacrifice, probably a fertility feast to assure the next harvest’ (46). Álfhildr in Heiðreks saga; note 45: ‘The álfar (elves) lived under ground and were associated with the dead. They may have been male counterparts to the dísir. For a sacrifice (veizla) to the elves, see Krm 8.22:288. 47-8 summarises ideas re shift from female-orientated cult to male with some extra ev.

49 assumed elves, völvur as pre-IE concepts adopted by IE invaders and ‘overshadowed by the divinities of the classical nordic pantheon’ (49). ‘Little is known about most of these [ON mythological] beings, but in the case of four groups—the giants, gods (divided into æsir and vanir), dwarfs, and humans—it is possible to distinguish the female element—or wonder about its absence—and to examine gender interactions’ (49)—interesting point is her division; why are gods and vanir together? Snorri has gods living in pease until women arrive, Gylfaginning (50). ‘One of the most controversial issues concerns the relationship between two groups of gods, the æsir and the vanir. Originally separate and hostile, they were reconciled after a war and, consequently, jointly responsible for the cosmos during the Present and Future. And older point of view, still finding adherents today, cast the vanir as the gods of the original agricultural inhabitants, whereas the æsir were brought by the invading and warlike Indo-Europeans. Duméxil rejected contrast for complementarity, arguing that within the Indo-European context the æsir represented the first two functions of justice and war and the vanir the third of fecundity. The two groups provided a unified religious and ideological structure fully articulated by the Indo-Europeans who became the Germanic tribes’ (50). Either way, Jochens notes that vanir and æsir are together vs giants and considers that to be the more important relationship for her stuff. NB dwarfs made by gods (in völuspá?)—contrasts with elves. And it shows the creation of an all-male species; J implies the gods would have humans this way too if the facts would permit it (52). Likewise male creation of world (cf. 51, 53). ‘…the genetic background that the gods did not have in common with the giants emerged from the enigmatic “ice man” Búri’ (53). Large number of giants and giantesses as threat to gods, who reproduce and threaten to fill whole world: ‘These perceptions suggest a masculine wish to control female reproduction and simultaneously reveal a fear of female sexuality’ (54, cf. 53-4). In ON mythology stuff, ‘nother is revealed about the origin of any of the goddesses’ (54)—they just kind of turn up in the Present. Likewise Snorri has lists of goddesss but all very vague about most of them (54-5). Óðinn oft as father, but mother more rarely mentioned; loki even gets to engender and give birth (55). Goddesses not explicitly present after Ragnarök (55).

Giants as not really sexually active, Gerðr as not really sexually aware; this being so, ‘Thus credited to the young giantess by a servant of a vanir god, Gerðr’s future ddesire fitted well with the æsir’s general perception of Freyja, the only goddess of vanir origin, and it may be more indicative of their understanding of female desire among the vanir than characteristic of the original giantesses’ (56), erm, not a very clear point but worth remembering. 57 picks up Sørenson’s point re exogamy etc. Þrymskviða’s gender inversions as showing clearly what gender roles should be (Freyja shouldn’t be vergjarn, Þórr shouldn’t be argr) (60). Lokasenna 24 has Óðinn as argr doing magic (61); ‘This is one of the most heavily glossed stanzas in the entire edda corpus. The translation is tentative…’ (61). ‘Although fragmentary, these Eddic definitions [inferred principally from Þrymskviða, lokasenna] provide the broadest delineation of gender behaviour anywhere in the entire Norse corpus. It is ironic that the full female comportment exists only in a negative print circumscribing male behavior. The corresponding female formula applied negatively to men identified women simply by their sexuality’ (61). not quite clear what she means, but important conclusion, and quotable first line. ‘The lesson from Lokasenna demonstrates that Óðinn and the other male gods could be polygynous with impunity, but sexual [62] interest, not to speak of nymphomania, was forbidden even to Freyja, the goddess of love. Married goddesses were to be faithful to their husbands and single women were to remain chaste’ (61–62).

‘The match between Skaði and Njorðr [hooked o] is of interest not only because it is well-documented by both Snorri and several Eddic poems as well as by Saxo but because it is also one of the few cases in the entire Old Norse corpus of female initiative both in the woman’s own marital fate and in larger issues’ (62). Buys the single origin of Frigg and Freyja (66), but ‘Because of her association with the vanir, Freyja is often seen as a goddess of fertility. Scholars have assumed that because her male relatives represented fertility, she did so as well, but the assumption is based on deductions from fertility goddesses elsewhere who may habe inhabited the north in more ancient times [refs n. 73]. Beyond Freyja’s linkage with gold … the nordic [67] texts contain little that confirms an identification with fertility goddesses. Instead, she is associated with love and sexuality, death and magic’ (67). ‘… this is a strange life for a love goddess. In the absence of her husband, she might be justified in finding pleasure elsewhere, but such was not the case. Not only did the gods object to her alleged affairs, but she herself twice denied the chage of nymphomania. As a symbol of love and sexuality, Freyja was intended for male consumption: sexually experienced through marriage but without a mate, she was beautiful, rich, and free to travel. Like the modern pin-up girl, she excited the fantasy of male giants, gods, dwarfs, and humans, but what she meant to women is less evident’ (67). NBs that since women can’t become einherjar, there’s no apparent option but the ‘underworld’ (only exception being Þorgerðr’s words in Egils saga) (67).

72 n. 86 refs re seiðr.

‘Early in his account Snorri introduces Iðunn as guardian of the apples. Gangleri, who receives this information, expresses concern that the gods have handed too much power over to Iðunn. It is difficult to explain this suspicion in any other way than by her gender … Through the centuries this passage must have imparted to listeners and readers the distinct impression that women could not be entrusted with responsibility’ (70). I dunno—couldn’t the concern be an eggs in one basket thing; giving them to Iðunn in fact marks out feminine territory of responsibility.

‘Old Norse seiðr is an enigmatic phenomenon on which, unfortunately, more learned commentary than trustworthy information has been generated’ (72). Snorri has Freyja not only bring seiðr to gods, but in Yngl. she’s also given the office of blótgyðja. Snorri says also, ‘When this magic (fjolkynngi [hooked o]; earlier called seiðr) is performed, so much ergi accompanies it that men (karlmonnum [hooked o]) could not participte without incurring shame, and the activity (íðrótt) was therefore taught to the priestesses (gyðjur)’ (73). Tho’ she suggests this claim itself derives from Lokasenna st. 24. Salutary (73). ‘Some scholars have assumed that the performance of seiðr involved an act of unspecified sexual perversity. One might venture, however, that the seiðr ceremony imitated heterosexual intercourse where the woman played her accustomed role of receiving, not the male member, but its substitute, the staff which was always the standard equipment of the human volur [hooked o] in charge of magic’ (74). Hmm. Notes relating to this:

90 ‘The saas contain three references to the vǫlva’s staff; [refs]. The importance of the staff is seen by the fact that the world vǫlva normally is defined as a person who carried or used a staff; another word for staff is vǫlr’; 91 ‘A tantalizing bit of evidence is contained in the word gandr and its derivative gǫndull; among several meanings of the former is “staff” and of the latter “penis”. The Latin form of the former (gandus) is used in the Historia Norvegiæ’s account of a shamanistic séance among the Lapps [ref] and the latter as a metaphor for penis in Bósa saga [ref]. Worth noticing is also the statement in Þiðreks saga that “his wife Ostacia goes out and moves her gandr. This performance we identify as the practice of seiðr and we would say that she practised seiðr for him. In ancient times it would have been done in the same way by women known as vǫlur and knowledgeable in magic” ’; 92 ‘Recent Asiatic shamanism contains the feature of transvestism … The sexual connotations of the staff are also clear from the use of the níðstǫng … Staff were also carved with pictures of men placed in postures suggesting anal intercourse’ with refs.

Cf. gandálfr of course. Some rather dodgy speculation re seiðberendr (hapax? Hyndluljóð 33) (74). ‘Since little evidence exists for these speculations, it may be necessary to conclude that to perform seiðr carried feminine connotations and therefore reflected badly on men. When divination moved from the divine to [75] the human sphere it remained a female speciality, but unlike her mythical counterpart, a human female had to use seiðr. As an accoutrement of a female profession and specifically female activity, seiðr brought shame to men even if they employed it for other magical activities’ (75). ‘In Frigg’s case, the paucity of literary references is matched by the silence of place names. Only a few localities in Sweden testify to her worship. Freyja’s popularity and worship, however, is confirmed by numerous place names derived from her, mainly from continental Scandinavia. No comparable information has surfaced about the other individual goddesses’ ref to Turville petre but also *Svarar Sigmundsson, ‘Átrúnaður og örnefni’, in Snorrastefna, ed. by Úlfar Bragason (Reykjavík, 1992), 241-54 (79). ON lit has 5 instances of the gyðja (fem of goði), all connected with Freyr (79). ‘The decline of the female element was noticeable in the transformation of the religious universe from the shadowy but powerful dísir without male counterparts to the inferior goddesses in the nordic pantheon dominated by male gods. The decline of the female element was further reflected in the lesser cultic role for human women in the worship of the combined group of the æsir and vanir than in the older worship of the dísir. The celebration of the dísir and other ancient fertility divinities nonetheless continued alongside the cult of the newer gods, and in this worship the women maintained their cultic role’ (79).

‘The older deities, overwhelmingly female, are found primarily in skaldic poetry, whereas the Poetic Edda preserves the memory of goddesses from the classical pantheon. If one moves from skaldic to Eddic poetry, a decline can be perceived in the representation of female deities’ (81), frustratingly no ref. Nice approach. 81-2 shows how Snorri downplays female roles and independence in Eddaic source, refs re völuspá 81 n. 119 (or at least chooses variants which show the same trend).

She sees in women especial and perhaps at one stage exclusive association with foresight and prophecy. Seems to amount to a defining feature of female gender in this book. Discusses ancient autheors re this, esp. Tacitus who says things like ‘They think that there is a sacred and prophetic quality in women, and so they neither reject their advice nor scorn their forecasts’ (114, from Germ. 8; cf. 113ff.) Saga ev 115-17, tho’ heavy use of Eiríks saga rauða with no (main text) mention of Isidore of Seville possibility. Hmm. Legal effort to apply útiseta to all but other sources just women again, cf. Mitchell (116-17). Male e.g. in Orkneyinga saga and this is a bit lumpily handled. She reckons that he comes thru well-respected by author (117-18). But where do these men (cf. eyrb saga too) fit in? Next page she discusses [then] unpubl diss by François-Xavier Dillmann, who ‘has demonstrated that the numerous magicians appering in the sagas of the Icelanders were distributed almost evenly between men and women, that their art was highly revered, even sought after, and that on the whole they were greatly respected in society’ (119). Hmm. ‘When the Nordic tradition originally placed only women in roles as diviners, and when the seiðr enabling human sibyls to predict had been reserved for goddess, the conclusion is near[,] that from the beginning the entire scope of wisdom had been dominated by women. Taking this as a working hypothesis, I am not content merely to accept, with Dillmann, that—contrary to assumptions drawn from a later period—women did not dominate magic in older times but that men were also involved’ (120). Demands close look at the ev.

Brief and half-baked glance at semantic ev.—did Green do better? (120-1); ‘The Burgundian code, representing the earliest fusion between Germanic and Roman law, thus allowed a man to put hiswife away for adultery, witchcraft, or violation of graves. The oldest Lombard laws from the middle of the seventh century prohibit a man from accusing a woman under his guardianship of being a witch (striga) or enchantress (masca). A century later, however, the law referred to both genders’ (121). Adam of Bremen goes with males but ‘Specific cases, however, whether among the nordic or the Germanic peoples, invariably involved women’ (121, rather scanty ref by look of it but I might be wrong).

`Jóhanna lítur út eins og álfur', DV (28 March 2009), https://www.dv.is/frettir/2009/3/28/johanna-litur-ut-eins-og-alfur/ XXXXX.

Jóhanna Katrín Friðriksdóttir, ‘Women, Bodies, Words and Power: Women in Old Norse Literature’ (unpublished doctoral thesis, University of Oxford, 2010). p. 234 nicely resists the prevailing idea that maiden-king romances kick off primarily through literary influences, and gently asserts the possible importance of an oral protean soup. 235 gets Margaret Valdemarsdatter in the picture as well as a late C14 ruling woman.

Jóhanna Katrín Friðriksdóttir, Women in Old Norse Literature: Bodies, Words, and Power (New York: Palgrave Macmillan, 2013). It seems Palgrave can't manage an italicised ǫ: poor! 'In medieval Icelandic secular prose, female characters function as literary vehicles to engage with some of the most contested values of the period, revealing the preoccupations, desires, and anxieties of its authors and audiences; chief among these concerns are women's access to and employment of power, and men's vulnerability' (1). '...the riddarasögur, set in southern climes, are either translated or adapted versions of Francophone courtly literature, including Arthurian romance, chansons de geste and lais, or indigenous imitations of these'; 'These sagas transport the audience into an alternate universe governed by entirely different laws, bearing little or no resemblance to those found in native Icelandic literary tradition or society' (5)--perhaps understating the degree of inventiveness found in this corpus? Barnes suggests, Jóhanna says, that like ME pop romance, these are partly for a nouveau riche audience (5). 'While maiden-kings and shield-maidens undermine the very idea that gender roles are natural, these images also appear in the discussion of sexuality: virginity and women's sexually pure behaviour is foregrounded in late medieval romances, which also feature scenes of disturbing physical and sexual violence against independent women with the purpose of making them subservient' (11). 'The maiden-king narrative appears in a significant number of indigenous romances along with several texts usually categorized as fornaldarsögur, but which contain episodes that feature the motif. They uniquely focus on a female protagonist and follow a paradigm of a young, noble, unmarried woman, usually depicted as haughty, cruel, and, early in the tradition, armed. She rules her own kingdom, rejects all her suitors and mistreats them physically, verbally, or both. However, ultimately the male hero finds a way to outwit and conquer the maiden-king, sometimes subjecting her to equal violence, and the story concludes with a traditional ending in which the two protagonists (for the main female character plays a role equal in importance to the man) marry, though sometimes they do not live so happily-ever-safter from the woman's point of view. // In this chapter, I will give an overview of the traits and characteristics of the maiden-kings, and analyze what the overwhelmingly [107] patriarchal sagas featuring this motif reveal about the preoccupations of late medieval Icelandic society. These primarily touch on issues such as gender roles, courtship, and marriage, these being the focus of these sagas; as mentioned in the introduction, the sagas served an ideological function, assimilating newly imported courtly values and behavior for Icelandic audiences, and in the process defining and upholding appropriate behavior for men and women of the dominant class. These narratives are fundamentally conservative: the ideal woman who is submissive to her father and husband is foregrounded, and a common result of the maiden-king's departure from this standard is her rape or other mistreatment and consequent loss of reputation. However, the process of assimilating new ideas is not seamless. In scenes where the male hero fails to win the woman he woos, and where she manages (temporarily) to gain the upper hand, the texts also reveal male anxieties deriving from redefined social status and power' (107-8). 'Whereas women's wisdom is appreciated and praised in many Old Norse-Icelandic texts, including some riddarasögur [see ch 2], it seems that the maiden-king's mental qualities cross the limits of what can be tolerated in terms of women's knowledge' citing Kalinke (19). Not apparent in SSF I don't think. 'Another recurrent negative attribute in these narratives is the maiden-kings' avarice. Despite ruling renowned and powerful kingdoms, [112] presumably with plenty of treasure at their disposal, they are often consumed with greed for a particular object in the possession of the suitor, and this greed is often their downfall' (111-12); relevant to SSF but interestingly greed not the downfall there. JKF links with Xian views of greed as sin. Sees a dichotomy between RSS where women fights, and RSSS where women rule (Þornbjörg in Hrólfs saga Gautrekssonar being an exception) (113). Nice analyses of Þornbjörg follow. '... it is intriguing the speculate wether the sagas might have taken on yet another, and perhaps more immediate, meaning for Icelandic audiences when a woman, Margaret Valdemarsdatter, reigned as queen consort and was the de facto rule of Scandinavia from 1375 to 1412, but it could equally reflect a situation where heiresses induced a social anxiety' (116). 'The maiden-king narratives pose a challenge to twenty-first century readers informed by feminism and the changes in women's formal rights and social position achieved particularly in the last several decades. The maiden-kings are by modern standards empowered, but their rule, often legitimate within the saga world, is nevertheless depicted as deviant, and they always marry in the end, losing the autonomy and ligitimate power they have before' (116). 'In contrast to the fornaldarsögur, however, the violence in the maiden-king texts is not enacted on a body that is Other, but on the protagonist or his companions. I argued in chapter 3that monstrous bodies signify human vulnerablity abjected onto the Other. In the riddarasögur, there is no such distancing; these acts suggest a morbid fascination with the pain that can be inflected on the human body, but also anxiety about this same violence and degradation performed not on the Other, but on a version of the privileged subject's Self, albeit in a safe and clearly enclosed narrative space' (118). Interesting. And again, SFF avoids this kind of brutal and detailed physical degradation--how does that affect our understanding of it?

Jóhannes Halldórsson (ed.), Kjalnesinga saga: Jökuls þáttr Búasonar; Víglundar saga; Króka-Refs saga; Þórðar saga hreðu; Finnboga saga; Gunnars saga Keldugnúpsfífls, Íslenzk fornrit, 14 (Reykjavík: Hið Íslenzka fornritfélag, 1959)

Johansen, Thomas, ‘When Christianity Came to Denmark: Changing Attitudes Reflected in Relevant Legends’, Arv, 54 (1998), 81-94. Looking at Kristensen corpus and finding legends handling pagn/xianity and catholic/protestant. ‘In connection with church-building a certain motif appears again and again in the legends: What [sic] was built in the daytime was demolished by ogres in the night’ (85). Cf. Bárðar saga mound-breaking; Historia Brittonum. considered 85-9 (esp. 85-7) but with some rather unconvincing demythologisation elements. Generally a bit pants.

Johansson, Karl G., 'Bergr Sokkason och Arngrímur Brandsson – översättare och författare i samma miljö', in Old Norse Myths, Literature and Society: Proceedings of the 11th International Saga Conference, 2–7 July 2000, University of Sydney, ed. by Geraldine Barnes and Margaret Clunies Ross (Sydney: The University of Sydney, Centre for Medieval Studies, 2000), pp. 181-97, http://www.arts.usyd.edu.au/arts/medieval/saga/pdf/181-johansson.pdf.‎

John, Eric, Reassessing Anglo-Saxon England (Manchester: Manchester University Press, 1996)

Johnson, David F., ‘Euhemerisation Versus Demonisation: The Pagan Gods and Ælfric’s De falsis diis’, in Pagans and Christians: The Interplay between Christian Latin and Traditional Germanic Cultures in Early Medieval Europe: Proceedings of the Second Germania Latina Conference Held at the University of Groningen, May 1992, ed. by T. Hofstra, L. A. J. R. Houwen and A. A. MacDonald, Mediaevalia Groningana, 16/Germania Latina, 2 (Groningen: Forsten, 1995), pp. 35–69. [701:15.c.95.2759 NW1] Isidore a bit of a departure from Patristix cos he goes for thorough euhemerisation and not for demonisation (35–41). But ‘Bede and other Anglo-Saxon writers make relatively little use of the euhemeristic interpretation, and when the pagan gods do require mention, it is usually in a missionary context in which Psalm 96:5 is repeatedly invoked: All the gods of the heathens are demons echoes throughout’ (41). Only cites Bede and Boniface correspondence tho’. But Daniel to Boniface, Alfed briefly, Æthelweard’s Chronicon (41). And Ælfric (42 ff.). Re Snorri 42–44. ‘What distinguishes Snorri’s adaptation of the euhemeristic concept is the fact that these gods are “self-euhemerising”.’ (43), ie. it’s not later generations getting confused, but accoriding to Gylf, the folks gylf. talks to take these identities upon themselves on purpose (no chapter ref alas, probably near the end. ‘En æsir setjask þá á tal ok ráða ráðum sínum…’. See Ælfric as down on Classical gods, but careful about linking them with the A-S ones, as he could surely have done, cos Æthelweard and his son Æthelmær are partons of his and both claim descent from Woden, as do lots of kings they mention (47–61).

Johnson, Susan M., ‘Christian Allusion and Divine Justice in Yonec’, in In Quest of Marie de France: A Twelfth-Century Poet, ed. by Chantal A. Maréchal (Lewiston, 1992), pp. 161–74. Agrrement on the combination of 3 themes: inclusa theme (imprisonment of woman); shape-changing lover; son’s vengeance for father’s murder (161–62). ‘The first two motifs are sometimes found together in a single story (often with the lovers lliving happily ever after) but the addition of the vengeance motif cannot be said with certainty to exist before Marie’s Yonec’(162). ‘Until recently, only a few critics have noted that Marie draws on Christian and biblical tradition as well. Though interesting references have been noted, they have not been given enough weight in the interpretation of the lay, perhaps because the magical, pagan elements are so obvious and so necessary to the mechanics of the plot’ (162). Surveys Xian/allegorical interpretations 162; ‘All of these interpretations pay little attention to an essential feature of the story: the fact that the woman is a malmariée who has been terrible mistreated by her husband’ (163). 5 nearly symmetrical sections: 50, 160, 68, 160, 98 (NB 98 is nearly 50x2!) (163). 1 and 2 re malmariée; 3 crisis re fairy lover; 4 and 5 re revenge. ‘The portrait of the husband becomes even darker in the second section where the wife laments her fate and her long years of suffering. Much of the lament is traditional as she accuses her husband of unreasonable and unjustified jealousy, and curses her family for having arranged this unhappy marriage. But two of her statements are unusual and they introduce the first allusions to religion. When speaking of her imprisonment in the tower she says ‘Jeo ne puis al muster venir / Ne le servise Deu oïr’ (vv. 75-6). The husband not only prevents her from forming human relationships, he also denies her any comfort she might have found in religion. This suggests that his motivation is more than mere jealousy…’ (164). cF. VV. 86-90. ‘No longer simply a jealous, old man, he is now associated with darkness and hell and his cruel behaviour, his efforts to deprive his wife of all human and spiritual comfort, reveal him aas an agent of evil actively opposing the forces of good’ (164). Knight’s 1st words to lade ‘N’eiez poür’ (1219 ‘be not afriad’) ‘echo the phrase used so often in the Bible when angels appear to mortal men’ (165). NBs that the whole proving knight is Xian thing is big—46 lines re his credo in a 552 line lay (166). ‘With her allusions to religion and Christianity Marie has created an opposition between the lord and the knight which goes beyond that of the jealous, old husband and the handsome, young lover’ (166). Nasty response of husband (167), suggests proper evil she seems to imply.

Re knight’s 2nd prophecy, when he’s been impaled (ll. 327-32): ‘This is interesting in several respects. The murder of the knight in itself completely justifies the event he predicts. But the prophecy goes beyond this to state that Yonec will avenge his mother as well (‘Il vengerat e lui e li’), an important detail that will reappear when the vengeance is finally carried out. In addition, his statement parallels in both content and form certain biblical episodes in which the birth of a son is announced, his name given, and his future actions described. The annunciation to Mary (Luke 1:30-33) is a typical example. The biblical tone of his words reinforces the knight’s role as God’s representative and suggests that this violent conclusion should be seen as divine rather than earthly in its origin. Given the opposition between the two characters, it seems quite natural that the knight, as an agent of good, should announce God’s vengeance on the husband, a representative of evil and hell. Marie could have written the story without the Christian overtones, and Yonec’s action would still have been justified by his father’s murder. For Marie, however, the husband has committed two crimes: he has killed the knight and made his wife endure inhuman treatment. Both of these crimes demand that justice be done and the second prophecy suggests that Yonec’s action will be the accomplishment of God’s will’ (168). Lighted candles round knight’s corpse contrast with husband, lines 41-44. NBs last scene ‘played out in a distinctly Christian environment’ (170). cf. 170-71. NBs that tho’ Yonec is at the end, the whole lay leads up to him (see vv. 5-6)—he’s the point really (171).

Johnston, Grahame, ‘The Breton Lays in Middle English’, Iceland and the Medieval World: Studies in Honour of Ian Maxwell, ed. by Gabriel Turville-Petre and John Stanley Martin (XXXX?see UL cat for ideasXXXX, 1974) pp. 151–61. ‘In recent years a major advance in assessing the Celticity of the Old French and Middle English lays has been made by G. V. Smithers, in his paper “Story Patterns in Some Breton Lays”. Smithers has discerned three Types of story-pattern derived from Celtic sources in the Old French and Middle English specimens of the lay. As Bliss (Sir Launfal, p. 18) summarizes: // A man or woman becomes involved by some means in a liaison with a fairy. The dénouement may vary: when the mortal is a woman a child is born, whose fate is the theme of the rest of the story; when the mortal is a man he loses his fairy lover by neglecting her advice or command, but is ultimately reconciled with her. // The first of Smithers’ Types (the second in Bliss’ summary) is represented in Middle English in a pure form by the versions of the Lanval story and in a modified form [hmm…] by Sir Orfeo … Another of the Middle English lays, Sir Degaré, is regarded by Smithers after detailed examination as genuinely Cletic in material, and a blend of his second and third Types. Whether or not Smithers’ three Types are accepted in precisely the form he states them—and the argument is persuasive—he has shown abundantly the dependence of three of the Middle English lays … on Celtic sources’ (154). Reckons that these are all distinctly early (but this seems to involve just being in the Auchinleck MS) (155). + Earliest Chstre Laufal early C14 allegedly. The other ME ‘Breton lais’ late C14, and are so ‘in name only’ (156). Even reckons that the late ones are due to a boost in prestige caused by Chaucer using the form in Franklin for his own purposes (because it’s a suitable form for the Franklin—modest version of a romance just as he’s not quite a knight; and he’s a bit elderly and drawing on memory, so puts it fashionably in the past). 158-60 for this. Also his 4 earlier ones are in couplets and later ones—Emaré, The Erl of Tolous, Sir Gowther and later Launfal in tail rhyme. But NBs that ME pretty flexible this way. (160).

*Johnston, Oliver M., ‘Sources of the Lay of Yonec’, PMLA, 20 (1905), 322–38. Pro ‘celtic’. re Marie de france.

*Johnston, Sarah Iles. ª De® ning the Dreadful: Remarks on the Greek Child-Killing Demon.º In

Ancient Magic and Ritual Power, ed. Paul Mirecki and Marvin Meyer. 355± 81. Leiden: Brill, 1995. Evidence for legends about babykilling demons in classical antiquity. Ghosts of women who died before reproducing, or after failing to raise children successfully, return to in¯ ict the same fate on other women.

*Jolly, ‘Anglo-Saxon Charms in the Context of a Christian World View’, The Journal of Medieval History 11 (1985), XXXX.

Jolly, Karen Louise, Popular Religion in Late Saxon England: Elf-Charms in Context (Chapel Hill: University of North Carolina Press, 1996). Jolly 118:3.c.95.39 SW4. 148 translates weden heorte as ‘wooden heart’!!

‘Remedies against the attack of elves on humans or cattle form a distinct group, although they overlap with the other three Germanic elements discussed in the previous chapter. Elf remedies sometimes appear in medical manuscripts collected together, often accompanied by remedies for demonic and other mind-altering afflictions, indicating a consciousness of a similarity between these ailments. These remedies not only contained Germanic elements, particularly charms, but also included a large amont of Christian material, particularly the saying of masses. The various ways in which these tradition, elfin and demonic, charm and mass, intermingled reveal to us the gradual amalgamation process at work in late Anglo-Saxon England’ (133). ‘Elves were ambivalent, amoral creatures in Anglo-Saxon folklore’ (133). Well, maybe so, but really all we know was that they were ambivalent later, as norse gods tended to be, and that in OE we have very diverse traditions of them. Not quite the same. In fact, rather more like the situation portrayed by Snorri Sturluson. ‘Elves were thought to be invisible or hard-to-see creatures who shot their victims with some kind of arrow or spear, thus inlicting a wound or inducing a disease with no other apparent cause (elfshot) … This attack by elves was eventually linked with Christian ideas of demons penetrating or possessing animals and people, who then needed exorcism’ (134). Again, rather an assumption. ‘ “Water elf” disease was manifested in livid fingernails, tear[135]ful eyes, and looking downward’ (134-5). Point is, of course, her reading of wæterælfadle. Check facsimile.

Relevance of purgative techniques, eg. smoke, vs elves?

‘…ælfthone is specifically Germanic, lacking a clear identification in classical medicine’ (135). Not in the Anglo-Saxon Herbal, gah! ‘In addition to lupin (eluhtre, Lat. electrum), bishopwort or betony was the most commonly used herb in the elf remedies (appearing almost twenty times). Either the Anglo-Saxon bisceopwyrt or the Latin betonica, or sometimes both, recur in most of the herbal preparations studied in this chapter. This herb is also the first entry in the Anglo-Saxon Herbal, and the remarks there accord remarkably well with the spiritual/physical duality found in elf- and demon-related illnesses. “this herb, which men call betony, grows in meadows, and in clean downlands and protected places. It [is good] either for a man’s soul or his body; it shields him against dreadful nightgoers [unhyrum nihtgengum] and against fearful visions and dreams [egeslicum gesihtum ond swefnum]. This herb is very holy [haligu], and this you should gather it.” [Cockayne, i: 70]’ (135).

‘This kind of diversity in manifestation and treatment of elf afflictions was further complicated by their synthesis into the Christian-orientated view of the microcosm and macrocosm. Amoral creatures such as elves were gradually “demonized” to fit into the Good-Evil paradigm of the Christian moral universe. This process enhanced their similarity to demons. Their invisibility, their malicious attacks, and the need to “charm” them away all took on new meaning in Christian eyes so that elves began to resemble the fallen angels who seek to inflict internal and permanent harm on humans and their works, demons for Christian ritual to exorcise’ (136). Eadwine pslater 136-7; ‘Numerous illustrations in this and related psalters show demons, often with arrows attacking people or with pitchforks prodding folks into hell’ (137, with ref). ‘The demons in this illustration for Psalm 38 have a more elflike appearance in view of later iconography’ (137; good note) ‘However, I am not sure we are reading the iconography correctly or understand the worldview implicit in this picture. It is easy to call it confusion on the part of the Anglo-Saxon when we are confused by it’ (138), tho’ not sure I buy her slightly elliptical reading.

‘A few of the elf remedies are untouched by Christian elements’ (138)—only if you assume that we’re looking in, say, wið færstice an untouched pagan tradition. hmm. Re that one tho: ‘We need to be careful about two erroneous assumptions, however: first, that the lack of Christian elements (and the presence of “magic” as we see it) means that it was not Christian and, second, that if the origins of the material predate Christianity or represent an older tradition, the remedy was therefore pagan. These so-called magic or pagan elements represent areligious [sic] folklore, transferable from one religious tradition to another. This charm was evidently practiced by people in late Anglo-Saxon England who considered themselves Christian (it is in a manuscript of clerical origin) and who apparently felt no compulsion to Christianize this charm in any way beyond a brief, vague benediction. // The strong storytelling element in this remedy is compelling and may account for its retention in a relatively un-Christianized state. The song invokes ancient stories of powerful heroes and spiritual battles, particularly the image of the militant Æsir, but portrays the pagan pantheon as malicious aggressors defeated by superior power.’ (140). Cf. OS catechism—while our sources prefer generally to keep quiet about traditional gods, you don’t deny the pagan gods, but you demonise or euhemerise them. The presence of demonised pagan forces here in not a ‘pagan’ feature.

Re wið ælfsidene, ‘Eliminating the words pagan and magic from a discussion of this remedy, and using instead folklore to describe the remedy’s action, enables us to achieve a more realistic picture of such liturgical medicine’ (142). Possibly referring to sexual lust? particularly useful in reformed monastic context? (my own musing). unmælne as ‘virgin’, cf. Storms 234-5. ‘…this remedy is clearly on the clerical end of the spectrum because of the high use of ritual and equipment available only in a minster setting. Moreover, it represents a highly demonized form of the elf, here associated with demonic illusion and temptation. The remedy’s strongly liturgical flavour dominates the folklore elements…’ (142). Takes Lacnunga CXVIII ‘if a horse be shot’ as elf-shot, likewise its close relative in Leechbook. Any ev. in rubric of either? ‘The parallel remedies in the Leechbook [to those in Lacnunga] show not only the frequency of this diagnosis but also the variety of ways elf affliction was handled, indicating some uncertainty about the ailment or its cause: Was it a wound from an invisible arrow, requiring treatment with a salve? Was it some buildup of fluid that needed releasing? Was it possession by an evil being (demon or elf) that needed exorcising? Or all three?’ (144). satanae diabulus aelfae charm 144-45, refs G&S 50, Storms 294, and sez it’s C11. Hmm. XXXXcheck. p. 206, n. 42, ‘The declension of aelfae is unclear, since the ending ae (or æ?) does not correspond to any known Anglo-Saxon inflection [rubbish; but check etymology to see if it fits those which are known]; it could be either nominative or genitive, matching either Devil or Satan. However, given the inflection of the latter, satanae (gen.), it could be argued that aelfae is meant to gloss Satan.’ NB trans of the charm, which given that it’s ‘rough Latin’ (145) might be handy.

re Leechbook, ‘Although the symptoms are not entirely clear to us, and thus these associations seem confused in our thinking, early medieval minds found a logical coherence in the treatment required. Spiritual forces must be invoked to counteract ailments involving the mind or soul’ (146). Book 1 contents lxii-lxvi re fever and the ‘fiend-sick’ etc., incl. lxiv ælfsidene. Nice thematic cluster then. ‘These sections are much more descriptive than other parts of the table of contents … This section near the end of Book I specifically mentions the liturgical elements used, indicating that these Christian ingredients played a larger role in defining the remedies as a type’ (147). ‘The elf remedies in Leechbook I:lxiv thus occur in the midst of a series of remedies … concerned with demonic afflictions’ (147). lxiii (re ‘fiendsick’) uses ‘spew drink’, implying exorcism sort of job. ‘This set of remedies is much more clerical than that found in the Lacnunga. The authors or compilers seem to live according to a monstic routine, with ready access to a church, church equipment, and a priest’ (150).

Re collection listed in contents of book 2 lxv (file:///C:/elves/medical.htm#2lxv), ‘The connections between these ills are not immediately clear, especially how bowel disorders relate to fevers and various poisons that in other sections, as here, have links to malevolent causes. The remedies all contain both folklore and Christian elements. Moreover, purgation is a common remedy, which may provide the connection to the bowel ailments’ (152)—type of remedy provides rationale for organisation again then. Not sure it actually matches the remedies tho’… CheckXXXX. ‘The uncertainty about the availability of a masspriest, the specifically identified “English” herbs, and the erasures of holy oil suggest origins for these remedies partly outside the minster or monastery environment where this manuscript was compiled. The sometimes dubious connections between these remedies enhances the feeling that someone collected these remedies here somewhat haphazardly’ (154).

157: ‘water-elf disease’ again. Re III:lxi (file:///C:/elves/medical.htm#f123), ‘The conflation of folklore evils such as elves with the Christian cosmology of demonic beings is clear and logical in its own way. These are all things that go bump in the night—invisible, malicious beings who harm not only physically but also spiritually in the form of temptation’ (159). Usual assumptions about pre-Xian elves. But then, can we assume they were all sweetness and light? Surely there must have been dodgey ambivalent types around? But these are presumably the succa, scinna, þyrs, etc. XXXXTake a good look at etymology of schyhte/scucca—could be useful ev for pre-Xian possession beliefs. ‘However, his [Storms’, pp. 246-7] translation of recelsa as “smoke” rather than “cense” pushes too hard for the pagan idea of smoking an elf out, rather than the clearer liturgical meaning here of “cense and sign” ’ (159). ‘An alternative, less monastic remedy follows that offers a specifically elf-related herb to smoke out the elf through the patient’s sweat’ (161), re file:///C:\elves\medical.htm#123l36. Shows the rather odd phrasings one is led to by insisting on translating ælfadl as ‘elf’. NB castalidum in file:///c:/elves/medical.htm#123l62--is this an AS composition, or trans. from Latin?XXXX

Jolly, Karen Louise, ‘Elves in the Psalms? The Experience of Evil from a Cosmic Perspective’, in The Devil, Heresy and Witchcraft in the Middle Ages: Essays in Honor of Jeffrey B. Russell, ed. by Alberto Ferreiro, Cultures, Beliefs and Traditions, 6 (Lieden, 1998), pp. 19–44. Re Eadwine psalter, ‘The image would then be a unique portrait of these invisible, amoral creatures of Germanic and Scaninavian lore at a time when they were undergoing a Christian transformation into devils…’ (20). ‘However, a more likely explanation that this essay offers is that the later iconography of elves as delightfully mischievous little figures playing tricks on people has caused scholars such as Grattan and Singer to read an Anglo-Saxon elf into this picture of demonic affliction’ (20). ‘…a full study of demon iconography in these manuscripts [psalters] and of individual psalms would be fruitful, if only because the very presence of demons in the illustration when they are nonexistent in the literal text of the Pslams suggests an interpretative tradition rooted not only in the written glosses but in early medieval iconography’ (21). Useful stuff at http://www2.hawaii.edu/~kjolly. Pslam 37 22-33. Seems at a glance to be mainly re disease . NB arrows (v. 3), sores (v. 5), ‘iniquitates meae’ burdening back (5), illusions (v. 8). So the ‘elfy’ bit, as well as appearing an various forms in other MSS, is entirely textually derived here. No need to adduce elf-shot. Historiographical thang 24-7. (-26 is relevant generally, much as 1996).

‘Elves in Anglo-Saxon lore, as evidenced in the medicinal recipies, were invisible arrow-shooting agents of illness. However, in the Psalm 37 illustration, the spritely figures cannot be responsible for the arrows penetrating the psalmist’s body from the front, since they are flitting behind him and carry no bows. Christ is the only possible arrow-shooter, holding a bow and arrow above and in front of the psalmist’ (26). Utrecht psalter version has more angelic-looking demons (cf. figs 2 and 3, on plates between pp. 44 and 45). ‘Eadwine’s pictures do more than merely illustrate the psalm, they are themselves a form of interpretative commentary vitally connected to the psalm text and, in some cases, the glosses’ (30). A study text, not a liturgical one. glosses, and 3 versions of psalm texts in parallel.

‘Beat Brenk classifies two types of demons in the ninth through eleventh centuries, the Eidola—which Russell prefers to call imps—and the Hadestyp, a muscular humanoid type. After the eleventh century, as Russell notes, a third form emerges, the monstrous and animal shapes’ (34; Tradition and Neuerung in der christlichen Kunst des ersten Jahrtausends, Vienna 1966, pp. 196-7; Ludifer, p. 130). ‘The demonic explanation for the experience of evil, beyond the burden of sins or the illusions of the mind, comes not from Augustine but from Cassiodorus’ Exposition on the Psalms, reproduced in brief in Eadwine in a comment on verse 8, begun in interlinear and carried on [40] to the left of the Gallicanum on fol. 66v: It is the devil who afflicts the body and vexes the soul through vain imaginings, whereby there is again no health, just as above [v. 3] on account of the arrows’ (39-40). ‘The illusory, deceptive quality of demonic temptation to sins of the flesh occurring in the mind is a common-place in hagiographical literature, evident for example in Gregory the Great’s well-known Life of St. Benedict. Benedict himself is tempted with illusory women; and, as a consequence, of his recognizing this deception as demonic in origin, he can see clearly through demonic illusions’ (40).

Cool conclusion, tho’ a bit beyond me just now (42-4). Based round ‘The need for a shift in perspective from temporal to divine is the remedy for the disjunction of body and soul in the experience of evil. This experiential view of human life does not resonate with early European traditions—particularly the psalmist’s abandned state as one who is forsaken by his comrades and is tormented by non-human assailants (whether elves, demons, dwarves, or other invisible creatures known to cause ill)’ (42, nb sp. of dwarves!).

Jón Árnason (ed.), Íslenzkar þjóðsögur og ævintýri (XXXXX 1862--64). 'I must finish by offering an apology for the fact that I, and not the author of the collection, have written this introduction. The thing is that the book was printed at a great distance from the author, and the printing proceeded quicker than was anticipated; it was more swiftly necessary to collect the introduction than was intended; but a long process to contact the author out in Iceland. There were therefore two choices available: one, to let the first volume go without an introduction, or, alternatively, that mystelf and Maurer should write the introduction for swiftness[?], until the author of the collection might be given the option to write another, fuller and better. It did not seem suitable to let the reader receive the first volume without an introduction, because it is now intended that a year's wait will occur between the first and econd volume; and on the other hand it was impracticable to delay[?] printing until ships travel from Iceland in the spring. I have therefore written this in haste, and I have done so for the reason that I have been, as it were, the middle-man between both of the leading figures of this collection: Jón Árnason out in Iceland and Konráð Maurer down in Germany, because the manuscript has passed through my hands on its way from Iceland south to Germany, such that something is known to me, and its history.[?] This has therefore been caused by circumstances, [XXXIII] and not because either Maurer or myself were not more eager[?] to see the introduction from the hand of the author himself. This introduction is unsatisfactory, because it had to be done so quickly, and could no doubt have brought together much more if there had been enough time. But the deficiency would have been greater if I had not now as often used the services of Jón Sigurðsson, and if[?] the manuscripts according to which most has been written, were not here as a groundwork.//Guðbrandr Vigfússon, Jan 31st 1889'

Jón Gunnar Bernburg, 'Overthrowing the Government: A Case Study in Protest', in Gambling Debt: Iceland’s Rise and Fall in the Global Economy, ed. by E. Paul Durrenberger and Gísli Pálsson (Boulder: University Press of Colorado, 2015), pp. 63-78.

Jón Gunnar Ólafsson, `The ‘Icesaviour’ Rises: A Media Narrative Featuring a Crisis and an Online Savings Brand in Starring Roles', Rannsóknir í félagsvindum: Stjórnmálafræðideild, 12 (2011), 76--83, accessed from here 21st March 2012. Passingly useful re útrásarvíkingar concept. Emphasises importance of construction of a foreign 'other' to Icelandic identity (and everyone else's). 'Many ideas which were viewed as ‘normal’ pre-crisis are not considered so anymore. One of these is the idea that Icelanders were purely better when it came to business than others. And this ‘truth’ was part of a bigger discursive picture. // Kristín Loftsdóttir (2009) argues that the discourse present in relation to Icelanders ‘succeeding’ in business abroad, which was often likened to an ‘expansion conquest’, was a recycled strand of nationalistic discourses' (79). Citing Kristín Loftsdóttir. (2009). Kjarnmesta fólkið í heimi: Þrástef íslenskrar þjóðernishyggju í gegnum lýðveldisbaráttu, útrás og kreppu. Ritið, 9(2-3), 113-139 and Vilhjálmur Árnason, Salvör Nordal, & Kristín Ásgeirsdóttir. (2010). Siðferði og starfshættir í tengslum við fall íslensku bankanna 2008. In Páll Hreinsson, Sigríður Benediktsdóttir & Tryggi Gunnarsson (Eds.), Aðragandi og orsakir falls íslensku bankanna 2008 og tengdir atburðir (Volume 8, pp. 170-178). Reykjavík: Rannsóknarnefnd Alþingis.

Jón Helgason (ed.), Heiðreks saga: Hervarar saga ok Heiðreks konungs, Samfund til udgivelse af gammel nordiskbrodeur litteratur, 48 (Copenhagen: Samfund til udgivelse af gammel nordisk litteratur, 1924) [752:01.d.2.46]

Jón Helgason, `Inngangur', in Kvæðabók úr Vigur, AM 148, 8vo, Íslenzk rit síðari alda, 2 flokkur. Ljósprentanir, 1 a--b, 2 vols (Copenhagen: Hið Íslenzka Fræðafélag, 1955), ii. ii 7--14 quick guide to who Magnús is and what books are connected with him.

Jón Helgason (ed.), The Arna-Magnean Manuscript 674a, 4to: Elucidarius, Manuscripta Islandica, 4 (Copenhagen, 1957).

Jón Helgason (ed.), Tvær kviður fornar: Vọlundarkviða og Atlakviða (Reykjavík: Heimskringla, 1966)

* Jón Hnefill Aðalsteinsson, Þjóðtrú og Þjóðfræði (Reykjavík, 1985), pp. 115-120. Re. ‘we also hear of beings which appear to be closely related to elves. Such are land spirits (who appear in many contexts), and the ármaðr or fertility spirit who is said to have protected cattle and the houshold [sic] of farmers’ 1990: 120.

*, Jón Hnefill Aðalsteinsson, ‘Norræn trú’, Íslenzk þjóðmenning 5, 354 f.

Jón Hnefill Aðalsteinsson, ‘Folk Narrative and Norse Mythology’, Arv: Nordic Yearbook of Folklore, 46 (1990), 115–22. Repr. as ‘Giants and Elves in Mythology and Folktales’, in A Piece of Horse Liver: Myth, Ritual and Folklore in Old Icelandic Sources, trans. by Terry Gunnell and Joan Turville-Petre (Reykjavík: Háskólaútgáfan, 1998), pp. 129–41. More on the nature of elves in SnE, Edda etc. 116-17 emphs widespread character of master-builder story in SnE (no need then to worry re Eyrbyggja saga); cf. Johansen 1998; Alver and Selberg 1987, 41. 120-122 re elf-trads. 121 has a bit to say about dominance of females among elves. This rise in importance of female elfy stuff characteristic of high medieval lit? Something in here about how giants etc. always have to abide by their oath? Useful ref if so: it’s that rule which makes them such powerful instruments of social normalisation, in that as long as you behave according to custom, they are powerless.

Jón Hnefill Aðalsteinsson, ‘The Testimony of Waking Consciousness and Dreams in Migratory Legends Concerning Human Encounters with Hidden People’, Arv: Nordic Yearbook of Folklore, 49 (1993), 123-31. Just stuff about Icelandic elves really.

Jón Hnefill Aðalsteinsson, ‘The Varðlokkur of Guðriður Þorbjarnardóttir’, in Northern Lights: Following Folklore in North-Western Europe. Aistí in adhnó do Bho Almqvist/Essays in Honour of Bo Almqvist, ed. by Séamus Ó Catháin (Dublin: University College Dublin Press, 2001), pp. 97–110. Rather meandering. 98–100 on previous efforts to interpret varðlok(k)ur in Eiríks saga rauða. I think the last para hits on something useful: ‘As was mentioned above, the most common meaning of the word ‘warlock’ is that of a male magician, but on some of the Scottish islands the term was also applied to witches and magical incantations. [109] In this discussion I have emphasised the latter interpretation. If one considers all the available evidence, there is nothing that copletely excludes the possibility of magical incantations being referred to using the expression ‘warlock’ in Scotland. Subsequently it would have taken very little for the word to change into ‘varðlokkur’ in the mouths of the Icelanders. In light of the above discussion, my conclusion about the connection between the words ‘warlock’ and ‘varðlokkur’ is that, originally, the word ‘varðlokkur’ was most likely a distorted version of the Scottish word ‘warlock’, in the sense of a magical poem, used also in reference to magical incantations or songs. Therefore, the terms ‘varðlokkur’ and ‘varðlokur’ have probably never had any independent significance in the Icelandic language’ (108–9).

Jón Jóhannesson, Magnús Finnbogason and Kristján Eldjárn, Sturlunga saga, 2 vols (Reykjavík: Sturlunguútgáfan, 1946)

Jón Karl Helgason, Ferðalok: Skýrsla handa akademíu (Reykjavík: Bjartur, 2003)

.

Jón Karl Helgason, `Continuity? The Icelandic Sagas in Post-Medieval Times', in A Companion to Old Norse-Icelandic Literature and Culture, ed. by Rory McTurk (Oxford: Blackwell, 2005), pp. 64--81. Marginal comments 'testify more generally to the tendency of the Icelandic audience to think about the saga plot in terms of heroes and villains. // More evidence for this claim will be presented below, bu one should bear in mind that it is quite possible that more ironic attitudes towards saga heroes circulated within the society of these early times, particularly among women (cf. Kress 1996, 101--34). However, the evidence for such views is scarce' (66).

Jón Karl Helgason, `A Poet’s Great Return: Jónas Hallgrímsson’s Reburial and Milan Kundera’s Ignorance', Scandinavian-Canadian Studies/Études scandinaves au Canada, 20 (2011), 52--61. (p. 53), http://scancan.net/article.pdf?id=helgason_1_20 (PDF), http://scancan.net/article.htm?id=helgason_1_20 (XHTML). 'In a recent book on Icelandic nationalism, historian Guðmundur Hálfdanarson draws attention to the fact that many politicians that spoke publicly when Iceland won its independence in 1944 referred to that event as a return. This idea was clearly expressed in a speech delivered by Prime Minister Ólafur Thors (1892–1964), who said on this occasion: “Fellow Icelanders, we have come home. We are a free nation” (Þjóðhátíðarnefnd 263). Hálfdanarson suggests that Thors’s imagery was inspired by the idea that the independent nation state was “not primarily a mode of government but a home, where the nation could finally find peace in its own country … Hence, it seemed natural to institute the republic at Thingvellir, the place where that nation assumed it could find its symbolic origins, the place where the ancient republic and the new one became unified” (7–8). But what is the goal of a nation that has already experienced the realization of its greatest dream, reached its final destination? The answer to this question may lie in Irena's reflections about the life that waited Odysseus back in Ithaca. It is indeed tempting to compare such a nation to an aging hero who is preoccupied with the memories of his past achievements, his most thrilling adventures. The greatest dream of such a nation is to experience again its glorious moment of triumph. In fact, there are several events in the recent history of the Icelandic nation that can be interpreted as attempts to repeat the Great Return of 1944. The best example is Iceland's successful struggle to reclaim its ancient manuscripts from Denmark. This effort, which formally ended in 1971, was in some respects an extension of the country's fight for independence. The return of Hallgrímsson's bones was a related enterprise, as Kundera clearly suggests, when he claims that the soul of the poet had complained to the industrialist that his skeleton had for a hundred years “lain in a foreign land, in the enemy country” (111).'

Jón Karl Helgason, „Samhengi valdsins“, Hugrás, vefrtímarit Hugvísindastofnunar Háskóla Íslands, Sótt af vefnum 20. apríl: http://www.hugras.is/2011/11/samhengi-valdsins/.

Jón Karl Helgason, `Samhengi hlutanna', in Hrunið, þið munið: Gagnabanki um samtímasögu, ed. by Guðni Th. Jóhannesson, Jón Karl Helgason, and Markús Þórhallsson (Reykjavík: Háskóli Íslands, 2014--), https://hrunid.hi.is. http://hrunid.hi.is/skaldskapur/samhengi-hlutanna/

Jón Yngvi Jóhannsson, `Lesið í skugga hrunsins: Um skáldsögur ársins 2009', Tímarit Máls og menningar, 71.4 (November 2010), 81--98. Re Paradísarborgin: 'En allt er þetta býsna fyririsjáanlegt og á köflum virkar sagan hraðsoðin og lítið unnin þegar meginhugmyndinni sleppir' (94). 'Sælir eru einfaldir eftir Gunnar Gunnarsson [...] endar á hálfgerðri uppgjöf sögumannsins sem hefur orðið vitni að ragnarökum dauða og brjálsemi. Henn getur ekki boðið upp á aðrar lausnir en þær sem felast í orðunum: "Verið góðir hver við annan". Gæsku lýkur á svipuðum boðskap. Í lok sögunnar stendur ekki annað til boða en að mæta vandamálunum með goðmennskuna og gæskuna að vopni. Og að lokum er eins og írónían sé endanlega á bak og burt. Lausnin eru ekki einföld, það er hæpið að hún sé framkvæmanleg, en hún er það eina sem er í boði' (97).

Jón Þorkelsson. 1875--89. Om håndskrifterne af Njála. In Njála. Udgivet efter gamle håndskrifter af Det kongelige nordiske oldskriftselskab, ed. Konráð Gíslason and Eiríkur Jónsson, 2 vols, II pp. 665–783. Copenhagen: Det kongelige nordiske oldskrift-selskap. https://archive.org/details/njalaudgivetefte02kobeuoft.

**Jón Þorkelsson, et al. (eds), Diplomatarium islandicum. Íslenzkt fornbréfasafn, sem hefir inni að halda bréf og gjörninga, dóma og máldaga, og aðrar skrár, er snerta Ísland eða íslenzka menn (Copenhagen: Hið íslenzka bókmentafélag, 1857-1932). http://baekur.is/bok/000197700/Islenzkt_fornbrefasafn__sem I, no. 71 re Norwegian archbishop attributing impotence to witchcraft (med gioningvm) or inherited illness.

Jönas Kristjánsson, Eddas and Sagas: Iceland's Medieval Literature, trans. by Peter Foote (Reykjavík: Hið íslenska bókmenntafélag, 1988). 341 only mention of Sigurðar saga fóts: Rafn defined the genre, 'But it would be altogether more appropriate for instance to class as heroic sagas tales such as those of Sigurðr fótr, Vilmundr viðutan, Áli flekkr and Þjalar-Jón' (341).

Jónas Kristjánsson, ‘Ireland and the Irish in Icelandic Tradition’, in Ireland and Scandinavia in the Early Viking Age, ed. by Howard B. Clarke, Máire Ní Mhaonaigh and Raghnall Ó Floinn (Dublin, 1998). 268–72 outlines ev. For bad male Irish slaves; 272–74 for noble/beautiful Irish slave-girls. But he only has a couple of examples for each, so you wouldn’t want to cite it as definitive. Check Hermann Pálsson 1996?

Jónas Kristjánsson (ed.), Dínus saga Drambláta, Riddarasögur, 1 (Reykjavík: Háskóli Íslands, 1960).

Viktors saga ok Blávus, ed. by Jónas Kristjánsson, Riddarasögur, 2 (Reykjavík: Handritastofnun Íslands, 1964). pp. xc-xci seems that two of the earliest VS MSS can be localised palaeographically to the Vestfirðir, while the other main MS is Stockholm perg. 7--same pattern as for Nikulás saga, therefore, with a major distribution in the Westfjords, but appearance also in Stockholm Perg 7? Paper MSS of Viktors saga seem to mirror this (xci-xcii).

Jónas Kristjánsson, ''Um fóstbræðrasögu'', Rit (Stofnun Árna Magnússonar á Íslandi), 1 (Reykjavík: Stofnun Árna Magnússonar, 1972).

*Jones, Gwyn, Kings, Beasts and Heroes (Oxford: OUP 1972) [gen lit E540 JON]

Jones, Siân, The Archaeology of Ethnicity: Constructing Identites in the Past and Present (London, 1997)

*Jones, M., and G. Dimbleby (eds), The Environment of Man: The Iron Age to the Anglo-Saxon Period, BAR BS 87 (1981)

Jones, Timothy, ‘Geoffrey of Monmouth, Fouke le Fitz Waryn, and National Mythology’, Studies in Philology, 91 (1994), 233–49. Looks dead handy, good on monsters apparently. ‘However, roughly the first third of the romance is spent on events which take place before Fouke is born, detailing the history of the Normans and the Fitz Waryn family on the Welsh border. The presence of this background is just as important, I would argue, for the defense of Fouke’s actions as the later char[235]acterization of his outlawry, for the author has not only understood his rebellion in terms of feudal values, but also its place in history. Thus, like Geoffrey of Monmouth in the Historia Regum Britanniae, the author of Fouke le Fitz Waryn incorporates the Brut tradition, but unlike Geoffrey, he does not make it his primary myth of origins, for it is, after all, pagan. Instead, the native British myth is replaced by a new, Norman and Christian one based on the heroic character of Christian knights and the patterns of spiritual warfare found in medieval saints’ lives’ (234-5). Re Payn’s monster fight: summary 235; topos of neglect (literary irrelevant, historical innaccuracy) 235-6. No effort to set up Fouke with Trojan origins etc: ‘There is no elaborate genealogy, no secret lover, lost cousin, bastard child set adrift, or other romance convention by which an heir might be found for an ancient crown. Instead, our author undercuts the Brut myth by showing it to be incomplete, by making it incapable of overwhelming the barbaric and demonic force of Geomagog. The full victory is claimed only by the Normans, and their myth replaces rather than augments the Brut’ (237). ‘According to Geoffrey, the land of Albion prior to the advent of the Trojans was a country “inhabited by no one but a few giant men [a nemine exceptis paucis hominibus gigantibus inhabitabantur]” (237, quoting Wright Bern MS ed., 21). Trojans civilise land with fields and homes, giants attack on pagan holy dayas, Trojans defeat them (238). This narrative with Fouke sets up complex parallels with arrival of heathen Icelanders and conversion. 238-9 emphs how Welsh are called Bretoun, emphs how they are still stuck with the Brutus paradigm. More on implications of survival of Geomagog viewed thru Geoff 239. Fouke development of Geomagog’s nastiness 239-40; shows how formulaic paradigm of SS lives is used in the account 240. Close parallels with St. Margaret’s dragon-fight, v. pop. in medieval England in lat, Eng and AN, probably directly used 241-6 (most striking parallel dialogue between hero and demon, 243-4). NBs John as supporting one of the Brutus race vs. legit Norman type (249).

Jones, W. H. S. (ed. and trans.), Pliny: Natural History, with an English Translation in Ten Volumes, Volume VIII, Libri XXVIII–XXXII (Cambridge, MA: Harvard University Press, 1963). XXX.xxiv re ills that threaten the whole body, and what foolish things Magi say to do about them. Finishing with ‘Again, the Magi tell us that sprinkling with wole’s blood restores to their senses the delirious, while those who are haunted by night ghosts and goblins are freed from their terrors if tongue, eyes, gall, and intestines of a python are boiled down in wine and oil, cooled by night in the open air, and used as embrocation night and morning’ (333); ‘rursus Magi tradunt lymphaticos sanguinis talpae adspersu resipiscere, eos vero qui a nocturnis diis Faunisque agitentur draconis lingua et oculis et felle intestinisque in vino et oleo decoctis ac sub diu nocte refrigeratis perunctionibus matutinis vespertinisque liberari’ (332).

The Types of the Scandinavian Medieval Ballad: A Descriptive Catalogue, edited by Bengt R. Jonsson, Svale Solheim and Eva Danielson, in collaboration with Mortan Nolsøe and W. Edson Richmond, published in 1978 in two places: as volume 5 of the series Skrifter utgivna av svenskt visarkiv (Stockholm: Svenskt visarkiv), and as volume 59 of series B of Oslo's Instituttet for sammenkignende kulturforskning (The Institute for Comparative Research in Human Culture) (Oslo, Bergen, and Tromsø: Universitetsforlaget; ISBN 82-00-09479-0).

Jonsson, Bengt R., ‘Sir Olav and the Elves: The Position of the Scandinavian Version’, Arv: Nordic Yearbook of Folklore, 48 (1992), 65-90. NB ‘I am convinced that behind the elf story in the Scandinavian “Elveskud”/“Sir Olav” and in a French counterpart (of which the Breton gwerz is a translation) lies a lost French lai narratif. The same is the case with “Jungfrun i hindhamm” and its equivalent “La Blanche Biche”, p.89.

Jordan‚ Louis‚ ‘Demonic Elements in Anglo-Saxon Iconography’‚ in Sources of Anglo-Saxon Culture‚ edited by Paul E. Szarmach‚ Studies in Medieval Culture‚ 20 (Kalamazoo‚ 1986)‚ pp. 283-317. ‘What are the sources of the demonic elements so prominent in representations of the devil since the [284] Romanesque period? In answering this question I believe that there are basiclly three different elements that led to the distinctive iconography of the devil: first‚ the Anglo-Saxon contribution; second‚ the Spanish contribution through the dissemination of illuminated manuscripts such as the Beatus Apocalypse Commentaries; and third‚ the influence of a combination of classical and Byzantine elements that were assimilated into some areas of carolingian art’ (283-4). Discussed Sutton Hoo purse lid and analogues 287-90. ‘During this early period demonic iconography was closely associated with beasts and monsters’ (290). ‘These poems [XSn‚ GenB‚ Jul]‚ along with the Bible and the writings Gregory the Great‚ influenced the works associated with the monastic reform initiated by Saint Dunstan. In the Life of Saint Guthlac Satan is equated with various wild animals‚ including a roaring lion with bloody teeth‚ a bellowing bull‚ a bear gnashing its teeth‚ a howling wolf‚ a whinnying horse‚ a belling stag‚ and a hissing serpent. Ælfric‚ abbot of Eynsham‚ and Wulfstan‚ archbishop of York‚ use many similar images in their homilies [cf. Galpern 144-5]. Ælfric even goes on to say that monstrous creatures were created for the punishment of evil deeds. It is in this mileu that we find the first Anglo-Saxon pictorial representations of Satan’ (290). ‘However‚ although the Anglo-Saxons were influenced by Carolingian iconography‚ they were not mere copiers. In the Leofric drawing [pp. 291-2‚ ie plates 7-8] they created a new image of Satan by incorporating Carolingian elements into their zoomorphic tradition. By accentuating the beastly qualities and adding taloned hands and feet and spurs‚ they produced a figure that was far more menacing than its predecessors’ (295). Many elements look like Utrecht psalter‚ see (293-5). The theme of demonising demons traced pp. 295-306.

Jordan‚ Louis, ‘Demonic Elements in Anglo-Saxon Iconography’‚ in Sources of Anglo-Saxon Culture‚ edited by Paul E. Szarmach‚ Studies in Medieval Culture‚ 20 (Kalamazoo‚ 1986)‚ pp. 283–317; Clemoes, pp. 16–19.

Jordan, Richard, Handbook of Middle English Grammar: Phonology, rev. and trans. by Eugene Joseph Cook, Janua Linguarum, Series Practica, 218 (The Hague, 1974) [779.b.37.214]

*Jorgensen, Peter Alvin, 'The extant Icelandic translations from Middle English', Thesis (Ph. D.)--Harvard University, 1972. Details der Publikation Download http://worldcat.org/oclc/76986776

Jorgensen, Peter A., 'The Icelandic Translations from Middle English', in Studies for Einar Haugen Presented by Friends and Colleagues, ed. by Evelyn Scherabon Firchow, Kaaren Grimstad, Nils Hasselmo and Wayne A. O'Neill, Janua Linguarum, series maior, 59 (The Hague: Mouton, 1972), pp. 305-20. By identifying ME antecedents for some Icelandic exempla and discussing related evidence for the date of Jónatas ævintýri, Jorgensen argues that the influence of the exemplum on Viktors saga shows that 'Viktors saga must have been written after the beginning of English ecclesiastical influence in Iceland (ca. 1429) and before the first extant manuscript of the saga (ca. 1470)' (316). Moreover, the derivative Viktorsrímur fornu rhymes with á 'generally considered characteristic of only the oldest rímur' (319) suggesting it's no later than c. 1450. So Viktors saga would be maybe c.1440 (319). 'The only saga for which the evidence strongly indicates a borrowing from Viktors saga is Sigrgarðs saga frækna. This relationship would pose no challenge to the mid fifteenth-century dating of Viktors saga, since the borrower is first attested in a late fifteenth-century manuscript, allowing ample time for the original composition to have borrowed motifs from Viktors saga' (318): the sleeping potion, the three nights of failed sex ending in the hero being beaten up, the hero changing shape with a merchant, flying carpet. I'd better read VS! (318). VS attested first and the motifs make more sense there (318-19)--goblet in VS has a false bottom, so the queen drinking first makes sense, whereas in SS it doesn't; flying carpet more fully integrated. Jorgensen works on the assumption that the handling of motifs is more likely to get less coherent than more coherent--questionable?

Jorgensen, Peter A., ‘Additional Icelandic Analogues to Beowulf’, in Sagnaskemmtun: Studies in Honour of Hermann Pálsson on his 65th Birthday, 26th May 1986, ed. by Rudolf Simek, Jónas Kristjánsson and Hans Bekker-Nielsen (XXXXcheck in UL, book is confusing 1986), pp. 201-8. Survey of analogues then found 201. Summary of Bear Son Tale(/alternative name Tale of the Three Stolen Princesses). Includes specially hafted sword on the wall drawn thru external aid, but mentions it not as light. Maybe try *P. A. Jorgensen, ‘The Gift of the Useless Weapon in Beowulf and the Icelandic Sagas’, ANF 96 (1979), 82-90. Cites also *F. Panzer, Studien zur germanischen Sagengeschichte I (Munich, 1910).

Jorgensen, Peter A. (ed.), The Story of Jonatas in Iceland, Stofnun Árna Magnússonar á Íslandi, 45 (Reykjavík: Stofnun Árna Magnússonar á Íslandi, 1997). lxxxv-xcv 'Dating and Provenance of the Original Icelandic Translation'. Quite tentative re Jón Viljámsson Craxton's role but notes that his notary Jón Egilsson could have done the job. Probably pre c. 1440 and after c. 1420 or 1430. clvi- 'Literary Borrowings'. Re partial derivation of Viktors saga ok Blávus (earliest MSS 2nd half C15) clvi-clviii; partial descent of V's saga from Gibbons (C14 MSS) clviii-clx, itself drawing on Rémundar saga keisarasonar (clxiv) (contra Einar Ólafur Sveinsson who thought V's was the source for G's; Jorgensen sounds convincing but I haven't read the texts); Sigrgarðs saga clx-clxiv. 'It is highly unlikely that Sigrgarðs saga supplied their common motifs to Viktors saga, since the manuscripts of the latter are older and more frequent' (clxxi)--NB that Sigrgarðs saga is in more MSS than the 29 claimed for Viktors by Jorgensen. Re the goblet scene, 'In Sigrgarðs saga, however, the queen picks up a golden vessel and the hero has her drink first, but then he promptly falls asleep before the queen has even finished drinking. When the author of Sigrgarðs saga repeats the scene on the following evening, the hero is said to be on his guard against drinking too much, but then he commands his servant to bring him something to drink. This time it is he who partakes first but the queen falls asleep. After dismissing all the servants, however, the hero once again falls asleep. It seems clear that the compiler of Sigrgarðs saga has attempted to substitute an overindulgence of alcohol for the sleeping potion in a double-bottomed goblet found in his model. In doing so the compiler failed to rebuild the scenes in a logical fashion' (clxii). Disses the flying carpet scene in Sigrgarðs too; 'All of the authorial embellishment in Sigrgarðs saga is for naught, however, since the queen subsequently has no difficulty at all in recognising her rejected suitor' (clxiii). Reasonable enough, but rereading probably viable--recognition shows how cunning she is and how hapless Sigrgarðr is. Thus Sigrgarðs saga must be later than Jónatas Ævintýri (1429-34 as dated on p. clxiii), as must be Viktors; Viktors older than earliest rímur etc. as in 1972 article, with terminus ad quem for Sigrgarðs being the date of the earliest MS, last quarter of C15: clxiii-clxv. Gives Sigrgarðs as 'ca. 1460' in stemma on p. clxiv. Further dating arguments to clxvii of indirect relevance to Sigrgarðs. The story itself is pretty hilarious but Jorgensen's edn tantalisingly omits the moral, in accordance with his MSS.

*Judd, Elizabeth, ‘Women before the Conquest: A Study of Women in Anglo-Saxon England’, Papers in Women’s Studies, 1 (1974), 127–49.

Júliana Björnsdóttir, 'A Stupid Man Built his Home on Sand: A Filmed Response to the Icelandic Banking Crisis', in World Film Locations: Reykjavík, ed. by Jez Connolly and Caroline Whelan (Bristol: Intellect Books, 2012), pp. 24--25. http://books.google.co.uk/books?id=7em2oTwjfisC&. Quick summary of a few films about the crisis. kreppa. hrunið.

Juster, A. M., Saint Aldhelm's "Riddles". translated by A.M. Juster, University of Toronto Press, 2015

K

Kaiser, Charlotte, Krankheit und Krankheitsbewältigung in den Isländersagas Medizinhistorischer Aspekt und erzähltechnische Funktion (Cologne: Seltmann & Hein, 1998).

Kaivola-Bregenhøj, Annikki, Riddles: Perspectives on the Use, Function and Change in a Folklore Genre, Studia Fennica Folkloristica, 10 (Helsinki: Finnish Literature Society, 2016). DOI: http://dx.doi.org/10.21435/sff.10.

Kala, Tiina, `Languages in a Medieval North European City: An Example from Medieval Tallinn', in Frontiers in the Middle Ages: Proceedings of the Third European Congress of Medieval Studies (Jyväskylä, 10-14 June 2003), ed. by O. Merisalo and P. Pahta, Textes et Études du Moyen Âge, 35 (Louvain-la-Neuve: Fédération Internationale des Instituts d'Études Médiévales, 2006), pp. 585-603. `The surviving evidence indicates that the position held by the three main languages used in medieval Tallinn--Latin, German and Estonian--changed over time. Up until the middle of the fourteenth century, Latin was the official language of legal documents and acts of legal importance, the relevance of which to real life it is impossible to estimate. During the fourteenth century, it lost this position to German, which from then on remained the official language of record-keeping. / Judging by the Estonian words and names recorded in German texts, the idea of writing down elements of the Estonian language was not alien to a literate German-speaking person. However, Estonian did not cross the barrier of literacy in business. / The development observed in different parts of Europe, where the languages of colonists and local inhabitants existed side by side, bringing about both ethnic and linguistic segregation reaches Estonia in [603] its more extreme forms relatively late. In the sources these tendencies only become more evident during the sixteenth century. It is possible to talk about the establishment of real barriers between different languages in medieval Tallinn only in connection with the Reformation. By this time, Latin had lost its position, both as the language of the normative and of the sacred acts--the use and influence of German had also extended to these fields. The Estonian language became more and more restricted to narrowly fixed spheres and walks of life, along with its speakers' (602-3).

Kalinke, Marianne E., `The Foreign Language Requirement in Medieval Icelandic Romance', The Modern Language Review, 78 (1983), 850-61. Stable URL: http://www.jstor.org/stable/3729495

Kalinke, Marianne E. and P. M. Mitchell, Bibliography of Old Norse–Icelandic Romances, Islandica, 44 (Ithaca: Cornell University Press, 1985)

Kalinke, Marianne E., 'Norse Romance (Riddarasögur)', in Old Norse-Icelandic Literature: A Critical Guide, ed. by Carol J. Clover and John Lindow (XXXXX 1985), pp. 316-63. 'Critical assessment of them individually has been deemed superfluous' (316). Good point. Does she follow it up later? Check sometime. Passing mentions of Sigurðar saga fóts but nothing noteworthy.

*Kalinke, Marianne E., ‘The Misogamous Maiden Kings of Icelandic Romance’, [either Scripta Islandica or Saga Íslands—her abbrev. is ambiguous here!! Jochens 1996 XXXX], 37 (1986), 47–71. Rev in Kalinke 1990 ch 3.

Kalinke, Marianne E., Bridal-Quest Romance in Medieval Iceland, Islandica, 46 (Ithaca, N.Y.: Cornell University Press, 1990). 'The individuality and nonconformity of some of the characters in Icelandic narrative--be they male or female--set them apart from their counterparts in the better-known continental romances. Moreover, Icelandic bridal-quest romance may be said to represent in some cases an evolution of the genre, inasmuch as the hero generates the plot, as it were, and not vice verse, as in, for example, many a French and German romance' (viii). 'In Viktors saga ok Blávus Viktor travels to India, accompanied by his foster-brother Blávus, to propose marriage to the maiden king Fulgida' (77), hmm, not in the account I know. Different MS, or has she just forgotten what happens? 'If, as M. F. Thomas has suggested, "the shaving and tarring of the head symbolises the plunge of the well-born to the lowest depths of social inferiority, the prevention of recognition of their [78] true rank", then this form is punishment meted out by maiden kings to wooers presumptuous enough to think that they are qualified marriage partners is fitting' (78). Interesting. Makes sense. 'The author of Hrólfs saga kraka presumably knew at least one maiden-king romance, probably either Viktors saga ok Blávus or Sigurðar saga þǫgla, and recognized the similarity of the incidents related in Skjǫldunga saga ... and some of the essential components of a maiden-king tale' (95).

Kalinke, Marianne, ‘Víglundar saga [sic re italics]: An Icelandic Bridal-Quest Romance’, Skáldskaparmál, 3 (1994), 119–43. ÍSS type setting, but, she argues, self-consciously a RSS type story, not an failed ÍS. Plenty of sources from ÍSS and RSS/FSS (120-21), esp. Friðjófs saga. Plot summary 122-23; lots of local colour like horse-fights, theft of livestock; hired sorceress; verse; opens in Norway; but plot is romance. ‘It is somewhat unusual for the protagonist of a romance to resort to abduction; such an expedient is usually reserved for antagonists. The reason for this may be [127] the implicit realization—even in the realm of fiction—that abduction ordinarily does not lead to marriage. In Sigurðar saga fóts occurs an abduction closely resembling that in Víglundar saga, in the sense that the abductor is the rival suitor whom the bride loves, but who has been given by her father against her will to another suitor. Just as in Víglundar saga, the lights are suddenly extinguished at the wedding feast, and when they are lit again the bride has disappeared (LMIR, III:238–39). Rather unexpectedly, however, the abductor does not marry the bride in Sigurðar saga fóts, even though she loves him, and instead eventually returns her, inviolate, to the lawful husband (LMIR, III:243–44)’ (126–27). Haven’t read the rest of the article—check out the saga and follow up: some connection? Which came first? Apparently Viglundar saga follows quite a lot of others, listed by Jóhannes Halldórsson, xxv-xxxiiche, in his edn, for which no proper ref. is given. E.g.s given by Kalinke are Friðjófs saga, Þorsteins saga Víkingssonar, Hjálmþés saga ok Ölvís, Flóvents saga, Mágus saga, Hrings saga ok Tryggva, and Bárðar saga Snæfellsáss (p. 120 fn 7).

Kalinke, Marianne, ‘Transgression in Hrólfs saga kraka’, in Fornaldarsagornas struktur och ideologi: Handlingar från ett symposium i Uppsala 31.8–2.9 2001, ed. by Ármann Jakobsson, Annette Lassen and Agneta Ney, Nordiska texter och undersökningar, 28 (Uppsala: Uppsala Universitet, Institutionen för nordiska språk, 2003), pp. 157–71.

Kalinke, Marianne, 'Clári saga: A Case of Low German Infiltration', Scripta Islandica: Isländska sällskapets ärbok, 59 (2008), 5-25. 11-13 re Björn Þorleifsson, who translated the MLG exempla that comprise Reykjahólabók (I got from her article the idea that this was in c. 1370s ish but Hughes 2008 suggests it's early C16 and his phrasing is clearer)--examples of faux amis, mistranslations, but also MLG influence. Some quite nice stuff on Latin through the text too, including two cases of translating Latin words explicitly. P. 21 and note 37 for the MS on which Bjarni Bjarnarson based his 1884 popular edn of Clarus saga.

Kalinke, Marianne, review of Tiodielis saga. Edited by Tove Hovn Ohlsson. Rit, 72. Reykjavík: Stofnun Árna Magnússonar í íslenskum fræðum, 2009. Pp. cxlv + 106. $27, Journal of English and Germanic Philology, 110 (2011), 394--95.

Kalinke, Marianne E., Stories Set Forth with Fair Words: The Evolution of Medieval Romance in Iceland (Cardiff: University of Wales Press, 2017).

Kålund, Kr., Alfræði Íslenzk: islandsk encyklopædisk litteratur, 3 vols (Copenhagen: Samfund til udgivelse af gammel nordisk Litteratur, 1908–18). NB vol 2 done with N. Beckman. What to do about this?

Kalygin, Victor, ‘Some Archaic Elements of Celtic Cosmology’, Zeitschrift für celtische Philologie, 53 (2003), 70–76. About termslike Elfydd, Annwfyn etc. But not very interesting or seemingly convincing.

Kamelabdel-Daem, Mohamed, 'Old English and Arabic Panegyric Poetry', Journal of Comparative Literature and Aesthetics, 37 (2014), 9-20; https://jcla.in/wp-content/uploads/2020/10/MOHAMED-KAMEL-ABDEL-DAEM-2014.pdf

*Kamowski, William, ‘Chaucer and Wyclif: God’s Miracles against the Clergy’s Magic’, The Chaucer Review, 37 (2002), 5-25

*Kamppinen, Matti, Cognitive Systems and Cultural Models of Illness: A Study of Two Mestizo Peasant Communities of the Peruvian Amazon, FF Communications, 244 (Helsinki, 1989). Looks like it has good intro on cognitive anthropology etc.

Kapitan, Katarzyna Anna, Timothy Rowbotham and Tarrin Jo Wills, 'Visualising Genre Relationships in Icelandic Manuscripts', in Digital Humanities in the Nordic Countries, Second Conference: Conference Abstract, ed. Daniel Brodén (Gothenburg: The University of Gothenburg, 2017), 59–62, http://dhn2017.eu/wp-content/uploads/2017/03/DHN2017_Book_of_Abstracts_20170313.pdf

Kapitan, Katarzyna, Anna, 'A Choice of Relationship-Revealing Variants for a Cladistic Analysis of Old Norse Rexts: Some Methodological Considerations', Digital Humanities Symposium Proceedings (2017), pp. 52–74 http://ceur-ws.org/Vol-2021/paper3.pdf

Kapitan, Katarzyna Anna, 'Studies in the Transmission History of Hrómundar saga Greipssonar' (unpublished Ph.D. thesis, Copenhagen University, 2018)

Kapitan, Katarzyna Anna, 'Perspectives on Digital Catalogs and Textual Networks of Old Norse Literature', Manuscript Studies: A Journal of the Schoenberg Institute for Manuscript Studies, 6 (2021), 74-97 https://doi.org/10.1353/mns.2021.0002

Kaplan, Merrill, Thou Fearful Guest: Addressing the Past in Four Tales in Flateyjarbók, Folklore Fellows' Communications, 301 (Helsinki: Suomalainen Tiedeakatemia, 2011).

Merrill Kaplan, ‘Once More on the Mistletoe’, in News from Other Worlds: Studies in Nordic Folklore, Mythology and Culture in Honor of John F. Lindow, ed by Merrill Kaplan and Timothy R. Tangherlini, Occasional Monographs Series, 1 (Berkeley: North Pinehurst Press, 2012), pp. 36–60, https://www.academia.edu/2233727.

Karg-Gasterstädt, Elisabeth and Theodor Frings, Althochdeutsches Wörterbuch (Berlin, 1968–). S.v. alb

alb st. n. m. ?, mhd. alp, alb, m. n., nhd. alb, alp m.; mnd. mnl. alf m.; ae. ælf m. f.; an. álfr.— Graff I, 242 nur in namen.

alp: acc (lat. pl.) Gl 2,403,33 (Prag VIII H 4, 11Jh.).

alb: nom. sg. S. 385,1 Anh.4 (2, Bern 11./12. Jh.) [Die kleineren althochdeutschen Sprachdenkmäler hrg. von Elias von Steinmeyer. Berlin 1916 Hh GTA KLEINEREN] —

alf: nom. sg. Gl. 4,202,24 (sem. Trev., 11/12. Jh.).

Alb, Mahr, (niederer) Naturgott oder –dämon, den Faunen der antiken Mythologie gleichgesetzt: alp [quid rusticorum monstra detester deum,] faunos [, priapos … nymphas natantes, Prud., P. Rom. (x) 242] Gl 2,403,33; er gilt als gespenstisches, heimtückisches Wesen: follus 4,202,24 (vgl. Katara S. 265; v. Wartburg, Et. Wb. 3 s.v. follis ii 5a, S. 692); als Nachtmahr spielt er den Frauen mit: ad feminam quam alb illudit: femina quam alb alludit fumetur cum biberuuurz S 385,1 Anh.4.

S.v. albe:

albe mhd. f. ?, nach Lexer, Hwb. alp m. n. hnd. alb m.

alpe: nom sg. Gl 3,664,59 (Innsbr. 711, 13 Jh.). [presumably = ‘iii, 664, 59 (Codex Oenipontanus 711)’ in S-S]

Alpdrücken, die durch einer Alb oder eine Elbe (Drude) verursachte Atembeklemmung des Schlafenden: morbus comitialis, vgl. Duc. s. v. malannus1, die aber nach alter Anschauung auch durch einen Dämon verursacht wurde, vgl. Höfler, Krankheitsn, S. 10ff. s. v. Alb, S. 114 s. v. Epilepsie).

s.v. thona (in the D section!)

‘thona f., mhd done, nhd. dohne; as. thona, mnd. dōne; ae (ælf)ðone. vgl. Grimm, Myth. III4, 360. – Graff V,146.

done: nom. sg. Gl 3, 363,45 (Jd). – thona: nom. sg. Gl 2,494,6 (2 Hss.) = Wa 83,26.

Ranke, Schößling (des Weinstocks): thona palmes [zu: hic ubi vitea pampineo brachia palmite luxuriant, Prud., H. a. cib. (III) 54] Gl 2,494,6 = Wa 83,26.

Sehne , Saite: done nervus Gl 3,363,45.

Abl. thonahti.

s.v. thonahti

thonahti adj.

thonahti: Grdf. Gl 2,494,3 (Sg 292, 10. Jh.; lat. abl. sg. m.)

mit Weinlaub, Ranken versehen: thonahti erdschozza [hic ubi vitea] pampineo [brachia] palmite [luxuriant, Prud., H. a. cib. (III) 53].

These checked with Steinmeyer-Seivers: 2,494,3 and 6: ‘Pampineo palmite thonahti erdscozza’ (MS a only; ‘Palmes thona’ (MSS a and b). Prudentius glosses.

3,363,45 Junius 83. Bunch of glosses on parts of the body, glossing neruus.

Karlsson, Stefán, ‘Aldur Hauksbókar’, Fróðskaparrit: Annales Societatis Scientiarum Færoensis,13 (1964), 114–21.

Karlsson, Tuukka. 2021. “Register features in Kalevala-metric incantations“. Language & communication 78: 40–53.

Karlsson, Tuukka. 2022. “Come here, you are needed”: Registers in Viena Karelian communicative incantations. PhD thesis. Helsinki. http://urn.fi/URN:ISBN:978-951-51-7801-5 p. 37 has a paragraph on the turn from incantations as texts to incantations as performances--might be somewhat useful for positioning my work as being a return to the text (but without the flawed assumption that the text was seen as mechanically efficacious).

*Karras, Ruth Mazo, Common Women: Prostitution and Sexuality in Medieval England (Oxford, 1996)

*Karras, R. Mazo, ‘God and Man in Medieval Scandinavia: Writing—and Gendering—the Conversion’, in Varieties of Religious Conversion in the Middle Ages, ed. by James Muldoon (XXXX 1997), 100-14.

*Kärre, Nomina agentis in Old English (Uppsala, 1915).

Kaske, R. E., ‘Sapientia et fortitudo as the Controlling Theme of Beowulf’, Studies in Philology, 55 (1958), 423–56. Disses Hrothgar (circumspectly) 435–36. Reckons he’s got sapientia but too old to have fortitudo and that this lack effectively undermines his sapientia too. Danes likewise weak generally 436–37. Contrasts with Scyld 436–37. Tho’ NB ‘Hrothgar wisely endures (146–9, 929–30, 1777–8), and God eventually sends him relief (930–1, 1778–81)’ (442). 440–45 re the Geats and again emphasises unwisdom in many of their deeds during deud etc. Quite right too, and citeable; has Geats lacking sapientia as Danes lack fortitudo. Re Hygelac himself, NBs 1205–7 re wlenco; ‘But I think this judgment of Hygelac is also tacitly supported by such things as his previous underestimation of Beowulf (2185–8); his evident opposition to the judgment of snotere ceorlas who encouraged Beowulf’s exploit (202–4, 415–20, 1987–98); and the absence of a single epithet for him expressing a variant of sapiens, though he is described repeatedly as fortis. Hygelac, then, forms a basic contrast to Hroðgar, and the contrast is sharpened by the typical motifs of vigorous youth and wise old age. Together, the two constitute a melancholy presentation of the ideal almost inevitably divided; rarely does there come a Hroðgar-Hygelac, a man apt for all occasions, a Beowulf’ (440). 445–46 on Beowulf feeling bad ‘swa him geþywe ne wæs’ as laudable timor dei or tristitia with some refs.

Kaske, R. E., ‘The Sigemund-Heremod and Hama-Hygelac Passages in Beowulf’, PMLA, 74 (1959), 489–94. Discusses Hygelac’s rashness in the Frankia expedition where the Brisinga men falls into Frankish hands, contrasting with Hama’s successful escape with the necklace 490–91.

*Kaske, R. E., ‘Weohstan’s Sword’, MLN, 75 (1960), 465–68.

Kaske, R. E., ‘ “Hygelac” and “Hygd” ’, in Studies in Old English Literature in Honor of Arthur G. Brodeur, ed. by Stanley B. Greenfield ([XXXX]: University of Oregon Books, 1963), pp. 200–6.

[Hh Bm STUDIES]

Kaske, R. E., ‘Beowulf’, in Critical Approaches to Six Major English Works: ‘Beowulf’ through ‘Paradise Lost’, ed. by R. M. Lumiansky and Herschel Baker (Philadelphia: University of Pennsylvania Press, 1968), pp. 3–40. Basically goes over his earlier stuff but handy as a combination. 17–19 re Hrothgar and danes as having sapientia without fortitudo, and the sapientia itself therefore being undermined. Hygelac and Geats as lacking sapientia 20–21; Hygelac and the necklace 25–26.

Kastan, David Scott, Shakespeare After Theory (New York: Routledge, 1999)

*Kästner, H. F., ‘Pseudo-Dioscoridis de Herbis Femininis’, Hermes, 31–32 (1896–97), pp. 578–636 and 160 respectively.

*Kastovsky, Dieter, Wortbildung und Semantik, Studienreihe Englische, 14 (Tübingen, 1982).

Kastovsky, Dieter, ‘Deverbal Nouns in Old and Modern English: From Stem-Formation to Word-Formation’, in Historical Semantics, Historical Word-Formation, ed. by Jacek Fisiak, Trends in Linguistics: Studies and Monographs, 29 (Berlin: XXXX, 1985), pp. 221–61. 237–38 (or §§3.2.4.1–2) re deverbative –en, lots of e.g.s Just right, except no reconstructed origins like. But fine for siden.

Kastovsky, Dieter, ‘Semantics and Vocabulary’, in The Cambridge History of the English Language, Volume 1: The Beginnings to 1066, ed. by Richard M. Hogg (Cambridge, 1992), pp. 290–408. ‘Word-formations are lexical syntagmas based on a determinant (modifier)/determinatum (head) relationsh (Marchand 1969: 3); in the Germanic languages, the determinant always precedes the determinatum’ (356). ‘The principle of transparency/motivation can be impaired by the process of lexicalisation: once formed, a lexeme may adopt additional semantic properties that are not predictable from the meanings of the constituents and the pattern underlying the combination. Thus morgengifu is not simply a gift given at some morning, but a gift given to the bride by her husband after the wedding-night … Lexicalisation is not an all-or-nothing phenomenon, but a scale, and lexemes may move along this scale in the course of time. When dealing with an historical period, therefore, it is not always easy to determine whether a given formation is lexicalised or not’ (356). ‘A slightly different development took place with leod, þeod ‘people’, which in leodcyning, þeodcyning ‘king of the people = mighty king’ have still preserved their original meaning, although with an additional intensifying function, whilst in þeodloga ‘arch-lier’, þeodwiga [357] ‘great warrior’, leodbealu ‘terrible calamity’, leodgryre ‘general terror’, the determinant has merely intensifying function. But in view of the existence of combinations with a literal meaning, we should not treat leod, þeod as prefixoids’ (356–57). NBs that even if not productive, ‘very often formations remain fully transparent and by virtue of this property constitute an important factor in the overall structure of the vocabulary which should not be disregarded. For a diachronic study, therefore, transparency/analysability will have to be regarded as more important than productivity, although the latter cannot of course be completely disregarded’ (358, cf. 357–58). Citable survey of semantics studies on OE 400–407. Noun-noun compounds: additive (e.g. suhtorgefædran) dead in the water (365–66); copulative (implying be), e.g. eoforswin (a pig which is a boar’) (366); attributive e.g. cilforlamb ‘ewe-lamb’ (366); subsumptive with different sorts 366–67, e.g. species+genus, comparison+determinatum compared to it (e.g. goldfinc), etc. (366–67). ‘Rectional compounds are best defined negatively as those that do not allow a copulative paraphrase. Morphologically, we can distinguish two subcategories, pure nominal compounds and synthetic compounds, i.e. those having a deverbal noun as the determinatum. Semantically speaking, both groups can express the same kind of relationship’ (367). Incl. synthetic where ‘The determinatum is an action noun, the determinant denotes the agent, goal, place, instrument or time of the action’, incl. hancred ‘cokcrow’—I guess like elf-shooting (367). Regular compounds 368–69; relevant ones re ælf-compounds are ‘The determinatum represents an agent, the determinant a goal (object), place, instrument or time connected with some implied activity, or this activity itself’ e.g. ceapmann ‘merchant’. Hmm, no, this isn’t really \elf-knight is it. That’s a subsumptive compound (pp. 366–67), cf. mægwine. More useful re ælfsogoða etc. is ‘The determinatum represents some object or phenomenon that could be regarded as in some sense affected or effected by an implied action or being in some state or position; the determinant specifies an agent, source, material, place, time, instrument or the action itself: beobræd ‘honey’, smiþbelg ‘bellows’’ etc. (368). Noun/Adjective + past participle combinations 374. Here ‘the determinant functions as argument of the verb and can represent:’ Subject e.g. bearneacnod ‘rpegnant’; instrumenta, locative, manner (e.g. wondor-agræfen ‘wondrously engraved’), adjective. (374).

372–3 re compound adjectives,noun adj: ‘In Noun + Adjective compounds the following semantic types dominate:firstly, the determinant can be regarded as a complement of the adjective: eagsyne “visible to the eye”, ellenrof “famed for strength”, æcræftig “learned in the law”; secondly, the determinatum is compared to an implicit property of the determinant, where the comparison can be pleached to mere intensification: blodread ‘blood-red’, dæglang ‘all day long”, hunigswete “sweet at honey”, hetegrim “fierce”; thirdly, the formal determinatum is an attribute of the determinant. This type probably arose as a reversed bahuvrihi compound (Carr 1939: 260, [373]341), i.e. seocmod ‘having a sick heart’ > modseoc ‘sick with regard to the heart, sick at heart” > “heartsick”, and this leads to their analysis as pseudo-compounds (Marchand 1969: 85ff.)…’

Katla Kjartansdóttir, `The New Viking Wave: Cultural Heritage and Capitalism', in Iceland and Images of the North, ed. by Sumarliði R. Ísleifsson (Québec: Presses de l'Université du Québec, 2011), pp. 461--80.

Uses term 'Venture Vikings' (463)--not a version I've heard before. Interestingly ambivalent about importance of ÍSS today: 'Another cultural factor of similar importance was the Icelandic sagas that throughout the nation-building process gained their status as one of the major national symbols and, as representative of the Golden Age, they became one of the major aspects in the making of Icelandic national image and identity. Although the younger generations in comtemporary Icelandic society do not relate as well to the stories as perhaps their ancestors did, one can still today see many traces of their former importance for the Icelandic national image and [465] collective identity' (464-65). Vikings in heritage tourism: 466-67. '...one can emphasize that spaces, and perhaps in particular contested spaces such as landscape/nature or heritage sites, can be of particular importance in the process of creating and sustaining national identities and images. // [468] Regarding the negotiation of Icelandic national identity, this relation has been seen to be of particular importance. As stated earlier, the special relationship and almost biological link between man and nature have long been emphasized in Icelandic national discourse' (467-68); I've been inclined to downplay the man-nation-nature nexus previously so interesting to see this. Ambivalence of the 'viking' term and image in Icelandic scholarship and heritage industry 468-69. Starts discussing Útrásarvíkingar p. 471. Seems to see the term as arising (or taking hold?) c. 2006. 471-73 talks about Ólafur Ragnar's 2006 speech to Icelandic Hist Soc which sounds v. like the Walbrook Club one repr in Gravevine: http://www.forseti.is/Raedurogkvedjur/Raedur2006, specifically http://www.forseti.is/media/files/06.01.10.Sagnfrfel.pdf, http://www.forseti.is/media/files/06.05.24.Helsinki.Conference.pdf. 'Some of the Icelandic businessmen themselves seem to have been aware of these notions and to an extent tried to make some sort of use of them [interestingly this may imply that Katla sees the Viking image as coming from outside Iceland rather than from within--I wonder how true or representative that sentiment is?]. In November 2006 my colleague and I conducted fieldwork at a so-called þorrablót, the Icelandic midwinter feat, held in London by the Icelandic bank Glitnir. There the bank manager (and Venture Viking) Bjarni Ármannsson stated that for several years the bank had been inviting their staff and business partners in Britain to feasts where "traditional" Icelandic food and drink is served and where "Viking helmets" and sheep horns are given to the guests. When interviewed, the bank manager stated that the whole charade was part of a calculated "image-making" of the bank. Along with the traditional name Glitnir of Old Norse origins, they wanted their business parties to be different and memorable in order to make the branding of the bank more efficient. In a similiar vein, Ármannsson described how the bank made use of the strong smell of Icelandic shark meat to force their way into people's senses by sending their guests some shark meat in an invitation box, banking on the idea that [474] after that experience they would remember the bank for the rest of their lives. // [474] When interviewing the bank manager and some of his staff as well, it appeared that the whole show was a very effective marketing strategy where irony, humour, and national imagery played a major part. Within the international business arena, standing out from the crowd is of immense importance, and according to the Icelandic bank manager, horrible-smelling food certainly can be helpful in that respect. The so-called Viking heritage, or what could be called bits and pieces of Icelandic national imagery, seemed to have found its way into the international business arena and was used there s a marketing tool. So although working within the international business arena, Icelandic Venture Vikings used their cultural heritage, such as the name Glitnir, sheep horns shark meat, Black Death, and Viking helmets, to gain status and power within the internationa culture of capitalism and business' (473-74). Kevin Walsh describes how after Empire, Britain's lost political control over others and ecnomic control at home (474-75) and that 'Striving for something left that was truly "British", the heritage was recognized as a powerful and hegemonic resource' (quotes 475). Katla goes on: 'In recent decades a similar development has been the case in Iceland and there are parallels between Iceland and Britain over a long period. Here I have mentioned how the Victorians used the past and the obscure link to the Old North heritage of the Vikings, and then also in subsequent years how they have been striving for their heritage in the age of globalization, capitalism, and neoliberalism' (475). '...when the Icelandic [476] president as well as the media and businessmen themselves start to use phrases such as "the Icelandic Venture Vikings" and connect their various investments abroad to some rather skewed Viking myths, one unavoidably starts to wonder why these socially exclusive (in relation to race and gender) symbols, myths, and rituals are still embraced, presented, and performed as part of the Icelandic national image at the beginning of the 21st century' (475-76). 'In relation to the recent crisis of the Icelandic financial system, the Venture Vikings are not as popular as they used to be. How this will affect the Icelandic national image is not yet quite clear, but it certainly will be interesting to see if the Viking theme will maintain its position as an important element in the continuing image-weaving of the nation.'

Katrín J. Óskarsdóttir and Guðrún Jónína Magnúsdóttir, 10 litlir sveitastrákar ([Hella]: Vildarkjör, [2007])

Katrín Jakobsdóttir, `Engin glæpasagnakreppa: Íslenska glæpasagnaárið 2008', Tímarit Máls og menningar, 70.1 (February 2009), 36--49. Mentions Stefán Máni's use of Norse mythology in Ódáðahraun, but doesn't seem to think that much of it (40--41). Re Land tækifæranna: 'Útgáfa bókarinnar tafðist nokkuð; Ævar vildi "uppfæra" bókina eftir bánkahrunið og fyrir vikið er sagan skrifuð inn í samtímann, annars vegar fæst lögregluliðið við myrtan Pólverja og hins vegar við myrtan "útrásarvíking". Good quotation from p. 69 of the book about Icelanders as hens who love their egg-thieves. Identifies Guðni, despite his staying at home and not going out and protesting, as the character with the sharpest/bitterest criticisms of the crash, quoting 115--16 and 203. 'Samfélagsdeila lætur Ævari vel og hann er í miklu stuði í þessari bók, skapar ágæta fléttu í kringum myrta Pólverjann og útrásarvíkinginn, og skemmtir sér greinilega vel við að leggja persónum sínum orð í munn þegar hann smíðar samtöl um ástandið. Land tækifæranna ber því gott vitni hversu góðum tökum hann hefur náð á forminu og um leið hefur hann markað sér sérstöðu með skarpri samfélagsrýni og oldfimum viðfangsefnum' (48).

Katrín Jakobsdóttir, `Meaningless Icelanders: Icelandic Crime Fiction and Nationality', in Scandinavian Crime Fiction, ed. by Andrew Nestingen and Paula Arvas (Cardiff: University of Wales Press, 2011), pp. 46--61. In Iceland, 'the novel appeared at the same time as the Icelandic political and social debate revolved around independence and nationality. Nationality became one of the fundamental pillars of the genre; many novels took up the theme of being Icelandic and the difference between Icelanders and others. Another theme is the contrast between country and city, where the country is often connected with old and decent Icelandic values [...] Icelandic literature is still pervaded by the sign system of nationality and the contrast between the city and country, even though Icelandic novels also addressed some of the issues of the rapid social changes after the Second World War' (47). Makes a bid for seeing crime fiction as 'a microcosm of a broader social reality through which readers can sharpen their understanding of society' (47). Crime fiction as historically an inherently urban genre (48) in Iceland and abroad. Postmodern crime fiction has dispensed with clear boundaries between right and wrong (48)--fair point; though she recognises criticism of crime fiction as socially conservative. Suggests that social realism is a distinctive feature of Scandy crime fiction and maybe a reason for its popularity (48). 48-51 and 54-55 discusses how crime fiction exposes anxieties about the purity of Icelandic; consistent with all the crime novels I've read! Makes a good case for how the novels present Icelandic society as living up to its ideals--but as far as I can see leaves plenty of space for reading these texts as inviting the reader to read from the position of those ideals, reinscribing nationalism as it does so.

Kaufman, Amy S., `Our Future is our Past: Corporate Medievalism in Dystopian Fiction', in Corporate Medievalism II, ed. by Karl Fugelso, Studies in Medievalism, 22 (Cambridge: Brewer, 2013), pp. 11--19. 'When economists and political scientists warn of the "new medievalism", they are referring to a new feudalism governed by a corporate-government hybrid to which the whole world is doomed to be enslaved.[lots of refs to show the existence of the discourse] Companies like Google create "villages" for their employees while banks indenture us through escalating interest rates on credit cards, mortgages, and loans. Monsanto's iron-fisted control of land, water, and seed echoes injunctions against hunting on the king's land. As corporations consolidate power at an alarming rate, the onset of a new Middle Ages seems all but inevitable' (11). Notes some works and says 'Each author works from the assumption that such omnipotent ideological, economic, and political structures are medieval in nature, and they pit their heroines against a medieval worldview. The dystopian heroine embodies values like socialism, religious liberty, environmentalism, and feminism. Yet [13] ironically, the modes of resistance she employs turn out to be very medieval after all.' (13). Worth thinking about re Tímakistan: the freezing of time in the novel's present reflects the import and mass-marketing into the present of a pseudo-medieval method of social control, that has to be defeated by the plucky heroine. 'Atwood, Collins, and Butler's dystopian visions incorporate an implicit feminist analysis that links corporate abuses of power to patriarchy through neomedieval tropes. The elevation of masculinity and the oppression of women are viewed as inextricable from class-based oppression, religious fundamentalism, and environmental destruction' (15).

Kaufmann, Henning, Altdeutsche Personennamen Ergänzungsband (Munich: Fink, 1968). ‘verfaßt von Henning Kaufmann’ title page. Sv. Alfi- pp. 28–29. ‘Das in Vollnamen als Zweitglied erscheinende “-alp, -alf” kann unmöglich zu Alßi- [crossed b really] gehören. Denn die Regel, daß vokalisch anlautende Zweitglieder gemieden werden, duldet nackweislich keine Ausnahme (ref. XXXX). Bei einigen dieser Belege hilft sich Fö. damit, da§ er in “-alf’ ein verderbtes –olf ( < -wolf) vermutet; Edw. Schröder (XXXXref) äußert die gleiche Vermutung. Dies wäre jedoch lautich beispiellos’ (29). Some other discussion of this that doesn’t look too exciting. Well, not if he’s right.

*Kay, C. J., and M. L. Samuels, ‘Componential Analysis in Semantics: Its Validity and Applications’, Transactions of the Philological Society (1975), 49–81.

Kay, Stephen, Travels and Researches in Caffraria: Describing the Character, Customs, and Moral Condition of the Tribes Inhabiting that Portion of Southern Africa By Stephen Kay Published by John Mason, 1833, http://books.google.co.uk/books?id=w3tbopF-IbwC. 201-204 customs surrounding death and burial remarked as being simlar to OT; 204 adds other examples of issues of impurity compared with OT (things like Numbers and Leviticus). p. 213--idolatry compared to worship of Thor and Woden by 'the ancient Britons'. 'Some indeed hve contended, that he is in reality hereby addressing the Divine Being; and it is an easy matter to suppose this: but when we ask him the question, his answer does not by any means support such a conjectire.I am inclined to regard the declarations of the pious partof the natives as form[213]ing by far the best criterions whereby to determine points of this nature: and on consulting one of these pon this and various other subjects, he very feelingly replied, saying, "Until enlightened by the grace of God, my prayers were made to the stones only, as are those of thousands of my countrymen at this very moment." This affecting fact carries us back as it were to a view of the ancient Britons, at the time when Thor and Woden were their gods, and when these were the objects of homage amongst our ancestors' (212-13). Sort out proper ref from book itself. Ostensibly quoting barrow, but with some different wording (at least from the 1806 edn--seems markedly different from the 1st edn at http://books.google.com/books?id=TswTAAAAYAAJ): 'The head of a Kaffer is not, generally, more elongated than that of a European; the frontal and occipital bones form nearly a semicircle; and a line from the forehead to the chin, drawn over the nose, is, in some instances, as finely rounded, and as convex, as the profile of a Roman or Grecian countenance. In short, had not nature bestowed upon him the dark-colouring principle that anatomists have discovered to be owing to a certain gelatinous fluid lying between the epidermis and the cuticle, he might have ranked amongst the first Europeans' (110). P. 111 compares clothes with Britons in Caesar's day. Refs to 'feudal lords' (77), feudal system 214-15, 241. Kay's journal seems to be in the Wesleyan Methodist Missionary Society Archives, South Africa Correspondence (WMMS-SA), box 301, Special Collections, SOAS.

Stephen Kay, A Succinct Statement of the Kaffer's Case; Comprising Facts, Illustrative of the Causes of the Late War and of the Influence of Christian Missions: In a Letter to T. Fowell Buxton, Esq. M.P. Chairman of the Aborigines Committee, &c. &c. &c. Supported by References to Evidence, Adduced before that Committee, Preparatory to some Legislative Enactment, Protective of the Aborigines Bordering upon British Colonies (London: Adams, 1837). General tone set by 'Being "debtor" moreover not only "to the wise", but "to the unwise,"--year "to the barbarians" also, they having frequently "shewn us no small kindness;" I still owe something to the Kaffer tribes who are not here to defend themselves, but who are nevertheless denounced before the British public [2] as a monst incorrigible, irreclaimable, and sanguinary race of beings' (1-2). Seems that Kay, having moved back to England, gave evidence before a parliamentary select committee, but wasn't happy either that he'd said all he had to say,not that they listened. So he writes this. 'On this point, however, I beg to guard against all misunderstanding. Like the celebrated Frnech Traveller, Vaillant, various writers have indulged in the most glowing descriptions of this people,ascribing to them all the virtue of "innocent children of nature", with little or no vice. This, asevery one must know who has studied human nature at all, and who gives anything like due credence to the truths of sacred writ, is altogether illusive. The Kaffers are not only fallen creatures in common with ourselves, but decidedly heathenish, and exceedingly superstitious; and notwithstanding the proud self-respect, which in many of their chiefs especially, often produces a noble bearing, and apparent magnanimity of conduct, rendering them highly imposing to the eye of a stranger, they are universally and deeply depraved, and subject to the numerous evils of Paganism as it exists in Caffaria. These, moreover, are not a little fostered by the feudal system of government which, from time immemorial, has obtained amongst them, frequently inducing the unhappy conclusion that "might gives right". ' (7). Interesting to see 'feudal system' in the picture. Lots of interesting stuff in this long defence of the Kaffirs--great benefit brought them by Europeans, esp. re religion; apparent unwillingness to extend philanthropic reading to native New Zealanders; willingness to dis' the Boers. p. 52quotes Pringle,in positive terms, also mentioning African Sketches p.3. Ends with a list of areas of progress--clothes introduced, marriage introduced, women doing better, 'their heathenish cruelties have been materially checked' (74), less war between clans, education and vernacular lit, promotion of commerce and agriculture, sabbath, burial rites,

Kazanas, N. D., ‘Indo-European Deities and the R[underringingXXXX]gveda’, Journal of Indo-European Studies, 29 (2001), 257–93.

Keats-Rohan, K. S. B. and David E. Thornton, Domesday Names: An Index of Latin Personal and Place Names in Domesday Book (Woodbridge: Boydell, 1997)

*Keefer, Sarah Laratt, ‘The Lost Tales of Dylan in the Fourth Branch of the Mabinogi’, Studia Celtica, 24/25 (1989/90), 26-37. Roundly dissed by Wood 1991, 58-59 but may have some useful material. You need to check it out anyway. ‘Although supernatural mothers are hinted at in the genealogiesm the case for the appearance of a seal father in Pedeir Keinc does not seem convincing’ (Wood 1991, 59).

Keegan, Matthew L., 'Levity Makes the Law: Islamic Legal Riddles', Islamic Law and Society (2019) https://doi.org/10.1163/15685195-00260A10 Ibn Farḥūn locates the precedent for riddling in the deeds of the Prophet. He notes that both the Ṣaḥīḥ of al-Bukhārī (d. 256/870) and the Muwaṭṭa⁠ʾ of Mālik b. Anas (d. 179/796) contain a ḥadīth in which the Prophet Muḥammad poses a riddle to those around him: “There is a kind of tree that does not lose its leaves and is like a Muslim. Tell me what it is.” The narrator, ʿAbd Allāh b. ʿUmar (d. 73/693) realizes that the solution to the riddle is the date palm (nakh­ la), but he is too shy to respond. The other members of the audience mistak- enly believe that Muḥammad is hinting at a tree found in the desert steppe (shajar al-bawādī), and the audience eventually asks the Prophet for the solu- tion to the riddle. He tells them that it is the date palm, but he does not explain the metaphor.26 Later Muslim scholars offer different explanations for why the date palm is like a Muslim, many of which can be found in Ibn Ḥajar al- ʿAsqalānī’s (d. 852/1449) commentary on al-Bukhārī’s Ṣaḥīḥ.27 Ibn Ḥajar argues that one of the lessons of this ḥadīth is that it is useful for a teacher to “test the minds of students with that which is hidden and to explain [the solution] to them if they do not understand.”28 Ibn Ḥajar notes that some Muslim scholars may be hostile to riddling because there is a ḥadīth that prohibits the posing of petty and misleading questions (ughlūṭāt) if they are designed to make people fall into error. However, Ibn Ḥajar argues that this prohibition only applies to questions that have no benefit (dhālika maḥmūl ʿalā mā lā nafʿ fīhi), whereas a teacher who tests the minds of his pupils “encourages them to learn (al-taḥrīḍ ʿalā al-fahm fī al-ʿilm).”29 In his legal digest, Kitāb al-Ashbāh wa-l-Naẓāʾir, al-Subkī includes all these genres and a good deal more in a chapter devoted to riddles (alghāz).62 Like Ibn Farḥūn and al-Isnawī (but not Ibn al-Shiḥna), al-Subkī begins with the Prophet’s riddle about the date palm.63 He claims that, following the Prophetic example, scholars began to explore the subject of riddles.64 Al-Subkī collects the results of this ongoing scholarly activity in his chapter on riddles, and the wide variety of material assembled sheds light on the broader tradition of Islamic riddling out of which the specific genre of legal riddle collections emerged. Although the stories he collects may not be historically accurate, they offer a brief glimpse of the state of Islamic riddling at the moment the legal riddle collections emerged. Al-Subkī begins with the oldest example of post-Prophetic riddling he can find, which is the story of 5 The man also asks Ibn ʿAbbās to tell him which two female entities speak but have neither flesh nor blood. Once again, the answer requires deep knowledge of the Qurʾān. Ibn ʿAbbās responds that these are the heaven and the earth, two grammati- cally feminine entities that are personified in the Qurʾān when they “speak” to express their obedience to God’s command during the acts of creation (Qurʾān 41:11).66 'the legal riddle operates as a fatwā in reverse. It presents an apparently counterin- tuitive legal ruling or legal outcome, one that might even be shocking. The so- lution is derived by reverse-engineering the situation in which such a fatwā or legal outcome would be correct'

Keegan, Timothy J., Colonial South Africa and the Origins of the Racial Order (XXXXX: Continuum, 1996).c. p. 142 useful-looking stuff on Xhosa attacks on Grahamstown, incl. fn. 58 (p. 329) mentions that 'The mostoutlandish charge put forward by the conspiracy theorists of Graham's Town was that Thomas Pringle's innocent poem aout the conflict of 1819, 'Makanna's Gathering', was responsible for the uprising (Pretorius, 'Humanitarians', 51-2)'.

Kefeli, Agnès, 'The Tale of Joseph and Zulaykha on the Volga Frontier: The Struggle for Gender, Religious, and National Identity in Imperial and Postrevolutionary Russia', ''Slavic Review'', 70 (2011), 373–98. doi:10.5612/slavicreview.70.2.0373 'Non-Muslim Russians also had tales about Joseph. “Prekrasnyi Iosif” (The Most Beautiful Joseph), a story in “spiritual verses” (dukhovnye stikhi), was regularly sung by pilgrims and beggars traveling from one monas- tery to another. The story, however, had a different meaning for Russians than it did for Tatars. For Christians, Joseph was an archetype of Jesus: both had been tempted and falsely accused; both had triumphantly saved their people. For Muslims, Joseph was an archetype of the Prophet Mu- hammad: both had been orphaned at a young age and exiled; both had brought true faith to pagan polytheists; both had become rulers of great nations; and both were known for their incredible physical and spiritual beauty. Nevertheless, the versions were marked by significant narrative differences. Whereas in the book of Genesis and in religious Russian folk songs, Joseph refuses to go to bed with his master’s wife out of his own free will, Joseph escapes sin in the Qur’an only through divine intervention.32 Muslim exegetes (including Rabghuzi) argued that Joseph had actually been quite attracted to Potiphar’s wife, whose beauty, they claimed, was second only to his own.33 Christian interpreters, in other words, empha- sized Joseph’s chastity to establish a parallel with Jesus. Rabghuzi and oth- ers used Joseph’s sexual virility as a parallel for the Prophet Muhammad’s love for women. In the words of the Prophet himself: “Three things of the world are dear unto me: first, sweet scents; then, women of the true faith; and, third, ritual prayer.” This same hadith, or saying of the Prophet, was quoted by the great Andalusian philosopher Ibn ‘Arabi (1165–1240) in The Meccan Revelations as proof that women were not obstacles on the path to God, but rather necessary features of it. Loving women was loving God.' (383).

Kelle, Johann, ‘Verbum und Nomen in Notkers Capella’, Zeitschrift für deutsches Altertum und Deutsche Litteratur, 30 (1886), 295–345. Alas, just an inflexional study and not an ed.!

Keightley, Thomas, The Fairy Mythology: Illustrative of the Romance and Superstition of Various Countries, rev. ed. (London: Bohn, 1850). Actually citing in these notes: Keightley, Thomas, The Fairy Mythology: Illustrative of the Romance and Superstition of Various Countries (London: Bell, 1900). XXXXMine’s a reprint of a corrected c. 1870 impression of c.1850 book. Check publishing history… ‘Writing and reading about Fairies some may deem to be the mark of a trifling turn of mind’ (v). 4–12 etymology of fairy and very good too. Worth citing with more recent accounts in an ‘early achievers’ sort of way. 62–63 cites one Thorlaicus, Noget om Thor og hans Hammer ‘in the Skandinavisk Museum for 1803’ arguing that Svartálfar are dvergar. But K and Grimm, Deutsche Mythologie, disagree. 66 reckons Grimm was down on ælfen glosses as evidence for ælfe but not clear whther it’s the DM or Irish Fairy Legends. 66 quick look at attestations of ælf in OE; ‘But of the character and acts of the elfs no traditions have been preserved in Anglo-Saxon literature’ (66). ‘The labours of MM. Grimm in this department of philosophy can never be too highly praised. They have been, in fact, the creators of it; and the German Mythology is a work of the most extensive learning, and written in the spirit of true philosophy. And this is no light praise; for of all subjects, Mythology appears to be the one on which imagination is most apt to run riot. Hense, it has been frequently almost brought into contempt by the wild vagaries of those who have presumed to write on it without judgement or common sense. Though all many not agree with the opinions or deductions in the preceding pages, we trust that they will find in the no traces of ill-regulated imagination’ (511).

XXXXNB 66 first note re engel replacing alp—check.

Keil, Max, Altisländische Namenwahl, Palaestra: Untersuchungen und Texte aus der Deutschen und Englischen Philologie, 176 (Leipzig: Mayer & Müller, 1931)

Kellogg, Robert, A Concordance to Eddic Poetry, Medieval Texts and Studies, 2 (East LansingXXXX, 1988) XXXXstyle

Kelly, Birte, ‘The Formative Stages of Beowulf Textual Scholarship: Part I’, Anglo-Saxon England, 11 (1983a), 247–74.

Kelly, Birte, ‘The Formative Stages of Beowulf Textual Scholarship: Part II’, Anglo-Saxon England, 12 (1983b), 239–75.

Kelly, Fergus, Early Irish Farming: A Study Based on the Law-Texts of the 7th and 8th Centuries AD, Early Irish law Series, 4 (Dublin: School of Celtic Studies, Dublin Institute for Advanced Studies, 1998). 'Cainnenn (Onion?) // By far the most prominent vegetable in our sources is cainnenn (also cainenn). I believe it to be onion (Allium cepa), but other scholars have sometimes identified it with garlic (Allium sativum) or with leek (Allium ampeloprasum var. porrum). The issue cannot be resolved by comparison with other Celtic languages, because the Welsh cognate cennin means 'leek', whereas the Breton cognate kignen means 'garlic'. It might therefore be argued that Irish cainnenn is a generic term which includes onion, leek and garlic. But the legal references in particular suggest that cainnenn had a more precise meaning. This is underlined by the frequent prefixing of the adjective fír 'true' to cainnenn. Binchy suggests that this refers to the freshness of the vegetable, but it seems more likely that the intention is to stress that it must be a cultivated onion of a recognized type and that no wild species of Allium (see p. 308) can be substituted. The word cainnenn dropped out of general use in the Early Modern Irish period, and was replaced by uinneman (uinniún), most probably a borrowing from Norman French oignun 'onion'. // It is clear from references in the text on status, Críth Gablach, that cainnenn was a regular element in the earlyIrish diet. Bretha Crólige, which deals with illegal injury, stresses a high-ranking invalid's entitlement to this vegetable, unless the physician forbids it on medical grounds. The most detailed description of cainnenn is in another text on status, Uraicecht Becc, which specifies the food which a client must provide for the annual visit of his lord. The amount depends on the rank of the lord. The lowest-ranking lord is entitled to four loaves of bread for each member of his visiting party of four men. The bread must be accompanied by relish (annlann) or condiment (tarsunn), which [252] may consist of cainnenn, honey, fish, cheese or salted meat. The text states that there must be 'sixteenth cloves of true cainnenn for each loaf,orfour plants of true cainnenn for each loaf'. This implies that a typical cainnenn was expectd to have about four cloves growing from the base of each plant. I suggest, therefore, that cainnenn refers to a bunching or shallot type of onion, as illustrated below. // It might be argued that the reference to more than one 'clove' (ingen) in connection with this vegetable indicates garlic rather than onion. [fn. 26: 'Compare Welsh cennin ewinog 'garlic', where ewin 'clove' is cognate with Irish ingen'] However, there are various objections to tis identification. In the law-text on base clientship, Cáin Aicillne, the food-rent which a client must give to his lord includes 'a handful of green cainnenn with their tops'. [fn. 27 debates semantics of cenn,here translated as 'top'] It is further specified that each plant should be four fists in length, i.e. about sixteen inches. In the Ancient laws of Ireland, the translation given for cainnenn in this text is 'garlic'. But garlic is not ready for lifting until the leaves with, usually in July. Its cloves develop entirely undergound, and so have no trace of green. Consequently, it is difficult to see how 'green cainnenn' (glaschainnenn) could apply to garlic. It suits the onion much [253] better, as the green leaves of the onion are utilised as well as the base. Críth Gablach also contains a reference to 'a handful of cainnenn with tops'. // Another argument against the identification of cainnenn with garlic is the evidence that fairly large quantities were grown. Legal commentary expects a bóaire to grow six ridges of cainnenn, [fn 30 has details for lower ranks] and the comic tale of Aislinge Meic Con Glinne refers to seven ridges of true cainnenn. We do not know the length of the ridge (indra, immaire) which either author had in mind, but both references indicate a consderable crop. The same conclusion can be drawn from an Old Irish religious poem, probably composed in the eighth century, which refers to the planting of a small garden (gortán) with cainnenn. Because of its remarkably powerful flavour, it seemsunlikely that garlic would be cultivated on the scale indicated by these references. Furthermore, it is clear that the earlyIrish made much use of wild garlic (crim), as it is often mentioned in the sources (see p. 308). There would therefore be less need for a garden variety of garlic. // Finally, a Middle Irish glossator states that cainnenn brings tears from the eyes. This is true of onion, but not of leek or garlic' (251-53).
'Borrlus (Leek?) // In Cáin Aicille this vegetable is included in the annual food-rent due to a lord. A client must give him two handfuls of borrlus, of which each plant must be four fists in length, i.e. sixteen inches. This vegetable is also mentioned in a legal commentary which discusses the proper food to be supplied to an employer to a builder and his assistants. // Borrlus seems literally to mean 'the swelling plant', which could apply to a wide variety of vegetables. In the translation of this text [255] in the Ancient Laws of Ireland, it is taken to be leek (Allium ampeloprasum var. porrum). This seems a likely identification, as the leek is known to have been widely cultivated in Europe in the medieval period. Its long-established importance in Ireland is indicated by the use of a general term for plant, lus, to refer specifically to the leek.[fn. 46: 'DIL s.v. 1 lus (b); Stokes, Irish Glosses, 24 no. 810 hoc porrum. lus'] For example, in the fifteenth-century medical text Rosa Anglica the three main cultivated members of the genus Allium are given as lus 7 uindemuin 7 gairleog 'leek and onion and garlic'. The same development took place in Manx, where 'leek' is one of the meanings assigned to luss' (254-55).
'Foltchép (Chives) // Tis relative of the onion (Allium schoenoprasum) is commonly grown in modern herb-gardens. The new growth is regularly cut to provide a garnish for a wide variety of dishes. It seems to have been used in a similar way in early Christian Ireland. The eighth-century saga Fled Bricrenn contains a reference to the cutting of chives down to the ground with a sharp blade. // The name foltchép is a compound of folt 'hair' and cép (from Latin cepa 'onion'),and refers to its bushy mode of growth. A ninth-century Life of Saint Patrick claims a miraculous origin for this plant. While Patrick was in Óchtar Cuillend, the pregnant wife of Aillill mac Cathbath suddently developed a craving for a plant which she had seen in a vision. She told Patrick that if she did not eat this plant, she or her unborn baby--or both of them--would die. Patrick asked her to describe the plant, and she said that it was like rushes (lúachair). patrick then blessed some rushes, which immediately turned to chives. the woman ate and was cured, and afterwards gave birth to a son. Patrick then annonced that any woman who ate of this plant would be cured' (257).
'Crim (Wild garlic) // Wild garlic (Allium ursinum) is a frequent plant of woods and damp shady places; its usual habitat is reflected in the fairly common placename Cremchaill 'garlic wood'. In our period [309] it was evidently regarded as particularly important, as it is specifically mentioned in the law-text Di Astud Chirt 7 Dligid. As in later times, wild garlic may have been prized for its medicinal properties. // A client is obliged to provide an annual crimfeis[overdotted f], 'garlic feast', for his lord. If he fails to do so, he must pay his lord a fine of three séts. Judging from later glosses, it seems that this feast consisted of garlic with cheese and milk, and this it took place before Easter (ar cháiscc). It is implicit in another legal commentary that the garlic feast is a rather low-key affair, as the lord is accompanied by only three retainers' (308-9).

Kelly, S. E., Charters of St Augustine’s Abbey Canterbury and Minster-in-Thanet, Anglo-Saxon Charters, 4 (Oxford: Oxford University Press, 1995), her no.27, i.e. S501, has ‘of brynessole 7lang Colredinga gemercan oð helfesdene, oð [sic; she notes it should be of] helfesdene oð lectan æcer’ (104, whole thing ed. 104–5). 105–6 authentic. ‘From this the boundary marched with that of the people of Coldred (a settlement south-east of Sibertswold) as far as helfesdene; here the first element may be OE ælf ‘elf’, or hielfe, ‘handle’, and the second element is denu ‘valley’ (the reference may be to the steep valley in which lies Lydden, just south of Coldred)’ (107).

Kelly, S. E., The Electronic Sawyer: An Online Version of the Revised Edition of Sawyer's ‘Anglo-Saxon Charters’, section one [S 1-1602] (British Academy/Royal Historical Society Joint Committee on Anglo-Saxon Charters, 1999) <http://www.trin.cam.ac.uk/chartwww/eSawyer.99/eSawyer2.html>, accessed 28–09–2004.

Kelly, S. E., Charters of Abingdon Abbey, Anglo-Saxon Charters, 7–8, 2 vols (Oxford: Oxord University Press, 2001). no59, ed. 250–52, being S 663 has ‘of þæm stane on þa þrio gemæru, ðæt innan ruWan leage to brogan geate, þæt to sundran edisce on þone greatan þorn…’ with W for wynn. Bold my own. notes p. 255 have ‘From here the boundary of the rpesent charter ran (north) to a gate or opening (geat) perhaps associated with someone named or nicknamed Broga’ (255); glossary gives ‘(? pers. n.) or broga, “prodigy, monster, terror” ’ bold hers.

no. 64 vol 2 pp 271–75, ed. 271–72. ‘The next stretch of the bounds ... is also essentially the same in both surveys [ie. as her no. 44, S 552]; the later one adds one extra boundary mark, possibly ‘elf’s valley’ or ‘Ylf’s valley’ (ylf, denu).’ (274).

Kemble, John M. (ed.), Codex diplomaticus aevi saxonici, 6 vols (London: The English Historical Society, 1839–48)

Kemble, John M. (ed. and trans.), The Dialogue of Salomon and Saturnus, with an Historical Introduction, Ælfric Society, 3 (London: The Ælfric Society, 1848). Prose ed. and trans. of a fragment in Coton Vitellis A. xv 178–93 (ed. on even pages trans on odd). 186: ‘Saga me, hwyder gewiton ða englas ðe Gode wiðsócon on heofona rice? // Ic ðe secge, [God] híg tódæ[accent]lde on þri dæ[accent]las: ánne dæ[accent]l he ásette on ðæs lyftes gedríf, óðerne dæ[accent]l on ðæs wæteres gedríf, þriddan dæ[accent]l on helle neówelnisse‘ (186).

[Kendall, Edward Augustus], Burford Cottage, and its Robin-Red-Breast (London: Tegg, 1835). Author only identified as 'The author of Keeper's Travels'. http://books.google.co.uk/books?id=Ah4AAAAAQAAJ. 277 comparison of Africans to pagan England, none too unfavourably it seems, albeit still with idea of progress etc. A vast and leaden tome (worrying listed by the DNB among Kendall's ‘most attractive works‘, s.v. Kendall, Edward Augustus) 'intended for the communication of knowledge, and for the cultivation of virtue, among its youthful readers' (frontispiece), which cuts between the none too gripping exploits of a robin and educational tracts, thinly disguised as conversations which the robin overhears from the garden of Burford Cottage. 4- already getting stuck into talking about new world-Australasia I think. 105 cites Lander's Records of Captain Clapperton's Last Expedition--possible source for the Africa stuff? Central Africa as terra incognita 'and therefore, a country delivered over to the mental caprice of European ignorance and fancy' says Hartley (104), with more on the theme pp. ff. 'But arts, learning, and civilization,' said Mr. Paulett, 'have made but little way, as I have always understood, into the heart of Africa?' // 'Very little way indeed,' said Mr. Hartley; 'and especially upon this eastern coast. It is the east and the south of Africa that are the least civilized. These [107] countries are Pagan; while the north and the west are those parts in which chiefly prevail, along with the Mohammedan faith, Mohammedan arts and learning. I do not mean, however, to insinuate that Mohammedan Africa is always riper than Africa Pagan, in what we call civilization. Travellers report, that under many aspects, the Pagan negro is a better man the Mohammedan megro. Taking things in the opposite view, however, there are many deformities in Pagan Africa which have no existence in those parts which are under Mohammedan law and influence' (106-7). Mentions of 'frightful commerce in slaves' (107 et passim). 108ff. feteesh hut where 'the Pagan natives resort, to pray, or to give thanks, when they are to venture upon the water, or when they have landed in safety (109). Basically all about what capital fellows the people of the kingdom of Badagry are and how 'we are all of us in such haste to come to our conclusions!' (Hartley, 109) but that they're nice folks. Also Africa as a land of violent contrasts though, with all sorts of bad stuff going down 112-. Reference to ancient Rome while discussing Africa as in an early stage of Progress. 'It gives its peculiar lustre to modern Christendom, that (though the date of such an improvement is but little removed from us) it has at length brought, even into national practice, the treating of all men with humanity, be they friends or foes, or denizens or aliens' (113)--sense of the past present already here. Comparison with Plutarch's characterisation of Athenians 114. Ch 10 epigraph re debt to ancestors (115). You need to know about abroad to understand England's faults, but especially its greatness and 'upereminence' (116, cf. 125-26, 130). 120-24 fairies, hobgoblins etc! With some sensible primary source reading beneath--inter alia emphasises underlying medieval interest. Grimmian philology seems not to have made an impact yet though--it all arises from etymologising the name of the Robin as being due to people associating it with fairies I think. Ch. 11 epigraph is Milton on wanton dancers of Pan--comparison of Eng lit and Roman paganism with Africa (131). 'black Samaritan' of an African who helps English traveller (133, cf. 134).

Kendall, Edward Augustus, The English Boy at the Cape: an Anglo-African Story (1835). App. the first children's novel set in Southern Africa. See Jenkins 2006, 125-26.

Kennedy, Charles W., The Earliest English Poetry: A Critical Survey of the Poetry Written before the Norman Conquest with Illustrative Translations (XXXX: Oxford University Press, 1943). Trans of Wið fær has ‘work of witches’ but ‘Esa-shot’, ‘elf-shot’, ‘hag-shot’ (9). Takes l. 13 to refer to Weland and 8 to valks (10). ‘Yet the evidences of Christian conversion are clear enough. The reduction of the Esa, or pagan gods, into a category with witches and malign spirits is itself an indication of Christian influence, and the final words conclude the charm with a Christian petition’ (10).

Ker, N. R., Catalogue of Manuscripts Containing Anglo-Saxon (Oxford: Clarendon Press, 1957). no 144 is BL Cotton Cleo B. xiii ff. 1-58, dated to s. xi (3rd quarter) p. 182; probably Exeter p. 184; (whole entry 182-85). No clue as to date of subsequent folios.

Ker, N. R., ‘A Supplement to Catalogue of Manuscripts Containing Anglo-Saxon’, Anglo-Saxon England, 5 (1976), 121–31. May have Junius MS with ælfisc in?

Kershaw, Paul, ‘Illness, Power and Prayer in Asser’s Life of King Alfred’, Early Medieval Europe, 10 (2001), 201–24.

Kershaw, Paul, ‘Laughter after Babel’s Fall: Misunderstanding and Miscommunication in the Ninth-Century West’, in Humour, History and Politics in Late Antiquity and the Early Middle Ages, ed. by Guy Halsall (Cambridge: Cambridge University Press, 2002), pp. 179–202. ‘Differences in speech, and the incomprehensibility of the language of one people to another, occupied the very core of the antique notions of “the barbarian”, which continues into the early Middle Ages. Writing in the 880s, for example, Notker the Stammerer ... told of the veteran Frankish warrior, Eishere, and his war stories of skewering Bohemians, Wilzi and Avars on his spear ‘like little birds’ whilst they ‘squealed their incomprehensible lingo’ [Gesta Karoli Magna Imperatoris 2.12: MGH SRG n.s. 13 (1962)]. For Carolingian intellectuals living in a world of Latin culture shared by Romance- and Germanic-language speakers, such ideas of barabarous speech shaped attitudes not only to the people beyond the Frankish frontiers, but to those around them, and to themselves. A nagging sense that the lingua theotisca spoken by many Franks carried with it powerful connotations of barbarity kaiprompted German-speaking Carolingian intellectuals such as Walahfrid Strabo and Ottfried of Weissenburg to mound defensive arguments for its right to a place alongside the three sacred languages of Hebrew, Greek and Latin as a valid vessel of Christian truth’ (180). With various refs including a C9 papal letter refuting Byzantine Michael III’s claim that Latin is barbaric. 184–90 re Andreas Agnellus’s lectio (840s) re Bishop Gratiosus speaking embarrassingly low speech (presumably Romance rather than Latin) to Charlemagne in 787; serves important role in Agnellus’s text in establishing him as being like Nathaniel (whoever he is...). Still—presumably predicated on understanding of issues surrounding dialect/register. 191–92 re Notker the Stammerer, Gesta Karoli: ‘One feast day, Notker recounted, the royal household attended Mass at which an unnamed young cognatus of Charlemagne sang the “Alleluia” with great beauty. Charlemagne turned to the bishop at his shoulder. “How well that clericus sang”, he said. The nameless bishop, thinking that Charlemagne was joking, and ignorant that young singer [sic re lack of the] in question was a Carolingian, replied scathingly: “Yes, that’s how country-folk sing when they are following their oxen at the plough”. At this, what Notker, with cutting irony, called “a very imprudent response”, the incensed Charlemagne knocked the bishop to the ground’ (191). Not quite sure where language fits in here but certainly interesting. Elsewhere in the text, Charlemagne makes a pithy comment; “In the Gesta, however, the words Charlemagne ‘spoke’ were not his own. Rather, they were those spoken by Ambrose’s father in the fifth-century Vita Ambrosii by Paulinus of Milan ... ‘I have adapted these words from the Vita Ambrosii’, Notker explained, ‘because the words which Charlemagne actually said cannot be translated into Latin’. Notker’s ready admission of non-translateability has evoked a range of responses. ‘Can we do anything to this passage other than reject it as a literary invention?’ a recent student of the Gesta has asked, finding the answer to his question in Notker’s [198] overriding belief in the importance of textual models, and the centrality to his world view of the repetitive patterns of human history. Viewed from this perspective the phrase functions like a hagiographic topos, reflecting the deeper, universal truth implicit in the specific. Such an approach, however, sidesteps the quotation’s most immediate context, namely Notker’s acute sense of the limits of human language’ (197–98). Keys into how well language can represent Truth—not too well, Notker implies. 200–1 re the Paris conversations (that Frankish phrasebook). ‘Many of the phrases are suggestive of exchanges between a Romance-speaking master and a German servant’ (200); ‘Opinion is divided as to whether the “Paris Conversations” were based upon actual interchanges recorded on an actual journey or were intended as pure parody [with refs which don’t, however, look mightily profound]. That the ‘Conversations’, like the Vocabularius St Galli, owed a clear debt to the third-century Greek-Latin school manual the Hermeneumata pseudodositheana and its derivatives, points surely to a scholastic, and almost certainly monastic, place of composition and suggests a third possible explanation: the “Conversations” were a form of applied parody, a means of teaching the essentials of conversational lingua theotisca. As several of Lupus of Ferrières’ letters make clear, instruction in German was undertaken at least in certain Frankish monasteries, notably Fulda, in the ninth century’

Kéry, Lotte, Canonical Collections of the Early Middle Ages (ca. 400–1140): A Bibliographical Guide to the Manuscripts and Literature, History of Medieval Canon Law, 1 (Washington, D.C.: The Catholic University of America Press, 1999) 133–48 lists MSS of decretum. Some C11 English ones.

Keynes, Simon, ‘The Vikings in England, c. 790–1016’, in The Oxford Illustrated History of the Vikings, ed. by Peter Sawyer (Oxford: Oxford University Press, 1997), pp. 48–62

Keynes, Simon, ‘Cnut’s Earls’, in The Reign of Cnut: King of England, Denmark and Norway, ed. by Alexander R. Rumble (London: Leicester University Press, 1994), pp. 43–88.

Kieckhefer, Richard, European Witch Trials: Their Foundations in Popular and Learned Culture, 1300–1500 (London: Routledge & Kegan Paul, 1976). Trails!?XXXX

Kieckhefer, Richard, Magic in the Middle Ages (Cambridge, 1989). Magic as crossroads: demonic/natural magic (or magic/science); popular/intellectual; ‘fiction and reality’ (1). ‘in short, magic is a crossing-point where religion converges with science, popular beliefs intersect with those of the educated classes, and the [2] conventions of fiction meet with the realities of daily life. If we stand at this crossroads we may proceed outward in any of the various directions, to explore the theology, the social realities, the literature, or the politics of medieval Europe. We may pursue other paths as well, such as medieval art or music, since art sometimes depicted magical themes and music was seen as having magical powers. Because magic was condemned by both Church and state, its history leads into the thickets of legal development. Indeed, magic is worth studying because it serves as a starting-point for excursions into so many areas of medieval culture’ (1-2). Also crossroads of different cultures (2). ‘Book of household management from Wolsthurn Castle in the Tyrol’ case study (2, cf. 2-6). Remedy for epilepsy singled out as especially ‘magical’ (4). 8-17 defining ‘magic’.

‘When medieval writers wanted to cite a classical example of magic, one of the tales they were most likely to recall was from Homer’s Odyssey … [Circe] … This story was well known in medieval Europe, especially as retold by Ovid (43 b.c.-ca. a.d. 17). Rabanus Maurus (ca. 780-856) argued that the transformation into swine could only be fiction because God alone can change things from one nature into another. But he had to argue this point; it did not seem self-evident. Indeed, his influential predecessor Isidore of Seville (ca. 560-636) seems to have taken the story of Circe as a factual account, nd cited it alongside stories from history and the Bible. Reluctant to deny the factuality of the event, however, most theologians concluded that such incidents involved delusion of the sense’ (29).

‘The link between fairies and human beings is a prominent motif in the Irish tradition. One twelfth-century Irish work, for example, tells how \ers come upon a Fairy Hill, inhabited by twenty-eight warriors, each with a charming woman. Accepting their hospitality, the hunters spend the night in the hill. An earlier Irish source tells how Conle the Redhaired begins to hear the voice of a love-struck and alluring fairy. She invites him to join her in the Fairy Hill, where there are everlasting feasts, no cares, and no death. Fearing her enchantment, Conle obtains from a druid a musical charm with which he can ward off her allurement. She goes away for a time, but as she departs she throws him an apple which nourishes him for an entire month. Then she returns, warns Conle against the demonic power of the druids, prophesies the coming of St. Patrick to convert the Irish, and beckons for Conle to come away in a crystal boat [hmm, cf. Lagamon, Preiddeu Annwn]. At last he succumbs to her entreaties and is never again seen among mortals. What we have here is clearly a Christianized version of earlier lore; fairies are more often interpreted in medieval Christendom as demons, but here the fairy allies herself with the forces of goodness and faith against the pagan druids’ (54), citing Jackson, Celtic Miscalleny, 143-5, 164-5. Cf. Þiðranda þáttr.

‘The Church did not yet have fixed rituals for universal use in expelling demons, and in the nature of things exorcisms were put together ad hoc or else borrowed from someone else’s invention. In some cases they might be reminiscent of standard Christian rites, even if elements of folklore intrude:

In the name of the Father, and of the Son, and of the Holy spirit, amen. I conjure you, O elves and all sorts of demons, whether of the day or of the night, by the Father, and the Son, and the Holy Spirit, and the undivided Trinity, and by the intercession of the most blessed and glorious Mary ever Virgin, by the prayers of the prophets, by the merits of the patriarchs, by the supplication of the angels and archangels, by the intercession of the apostles, by the passion of the martyrs, by the faith of the confessors, by the chastity of the virgins, by the intercession of all the saints, and by the Seven Sleepers, whose names are Malchus, Maximianus, Dionysius, John, Constantine, Seraphion, and Martimanus, and by the name of the Lord + a + g + l + a +, which is blessed unto all ages, that you should not harm nor do or inflict anything evil against this servant of God N., whether sleeping or waking. + Christ conquers + Christ reigns + Christ commands + May Christ bless us + [and] defend us from all evil + Amen.

Each time the exorcist finds the cross marked on the page he is to mark the sign of the cross over the afflicted person. Elsewhere the formula of exorcism draws more heavily from folklore, as in one which begins by “conjuring” and “adjuring” the elves and all diabolical enemies that they may have no more power over the patient … The exorcist calls on all God’s saints to cast these “accursed elves” into the eternal hellfire that is prepared for them. He implored Jesus to send his blessing so that these wretched elves will no longer harm the patient in head or brain, nose, neck, mouth, eyes, hands, and so forth through the various members and organs of the body [cf. Wiþ fær; others?]. He commands Heradiana, the “deaf-mute mother of malignant elves”, to depart. As the exorcism progresses it shifts at random, addressing now the patient, now the elves, and now the heavenly powers’ (73, from BL. MS Sloane 962, ff. 9v-10r; Sloane 963, ff. 15r-16v). Lots of reminiscences of A-S charms: direct connection?

‘In some place, particularly Italy, love magic is also a frequent basis for prosecution. In theologians’ and lawyers’ eyes love magic seems to have counted as sorcery even if used by a wife to gain her husband’s affections; it was a means for constrianing the will, and that in itself was evil. Elsewhere, especially in and around Switzerland, we find people taken to court for magically inducing storms to destroy their neighbours’ crops. A German charm of the tenth century enjoined the Devil in Christ’s name not to cause any harm “through destructive rain, through frost, through storms, or through the murmured incantations of sorcerers” ’ (81).

‘Medieval people did seriously believe, however, that bewitchment could cause impotence, and when King Lothar II was unable to consummate his marriage because he was magically impeded, Archbishop Hincmar of Rheims (806-82) was called on to decide whether the affliction was sufficient grounds for the king to dismiss his bride and marry a different woman’ (84).

‘Yet the Arthurian world of the romances was less predictable than the familiar world of ordinary experience. It was inhabited by monsters of popular mythology, occasionally by angels and demons of Christian lore, and quite regularly by fairies borrowed from Celtic literature’ (106). Etymologically ridiculous claim re fairies!! ‘The romances differ strikingly from the sagas in their conception of the foci for magical power. In the sagas, power resides mainly in words [cf. Raudvere]; in the romances it resides more in objects’ (106). ‘The purveyors of magical objects are often fairies, immortal beings who live in the “Land of Fairy” but ocasionally enter the world of mortals and favor certain individuals with magical gifts. The romance Escanor bristles with magical objects made by fairies: an entire castle full of them, including a wondrous bed with shining jewels. Elsewhere the fairies provide magical boats, a marvelous tent made of silk, gold, and cyress, or [108] a soft coverlet that protects people from harm, even from harmful thoughts. They may fall in love with human maes and attempt to seduce them away to their own world. When they wish to enter the human realm they typically do so at night. They wander in forests and linger by fountains. The ambivalence regarding fairies sometimes found in Irish literature can be seen in the romances as well: they have both good and evil sides, and while they can represent primal paganism they can also be spoken of as “good Christians”. They can bestow favours or destruction, according to their individual character, whim, or purpose. They serve other functions as well, but one of their main functions is to keep the romances well stocked with magical paraphernalia’ (107-8).

‘Some writers feared that these magical motifs [Xian, if referring to those just discussed] were too superstitious to be redeemed. In the fifteenth century, John Gerson complained that the French passion for romances had accustomed people to all sorts of fabulous and superstitious beliefs’ (108). Hey, great quote re the socialising power of romance! Wikid!

*Kieckhefer, R., ‘The Holy and the Unholy: Sainthood, Witchcraft, and Magic in Late Medieval Europe’, Journal of Medieval and Renaissance Studies, 24 (1994), 355–85.

*Kiernan, K. S., ‘Grendel’s Heroic Mother’, In Geardagum, 6 (1984), 13–33 Kiernan In Geardagum L718.c.316

Kiernan, Kevin S., ‘Beowulf’ and the ‘Beowulf’ Manuscript, 2nd ed. (Ann Arbor, 1996).

Kiessling, Nicolas K., ‘Grendel: A New Aspect’, Modern Philology, 65 (1968), 191–201. Wow, he’d actually put a lot of time in martialling glosses for supernatural being etc. But it won’t do. Might be citeable generally as a kind of survey of the gloss stuff though, in some ways better than Fell and Meaney options. Goes for faecce as cognate with faex and a gloss on pilosus (196)—probably hopeless, but maybe muse on it.

Kiessling, Nicolas, The Incubus in English Literature: Provenance and Progeny ([Pullman]: Washington State University Press, 1977). Washinton State UP is all the gen given check UL?XXXX NBs the fine line between Zeus raping women and incubi (2). Cites De Civitate Dei 15, 23, ‘Confirmant Silvanos et Panes, quos vulgo incubos vocant, improbos saepe exstitisse mulieribus et earum appetisse ac peregrisse concubitum’ (‘Silvans and Pans, who are commonly called incubi, had often performed obscenities on women and attacked and sought congress with them’ (4). 3, 5 greek gods having sex with humans as fallen angels. 15, 23 almost the same as Quaestionem Heptateuchum 1, 3 (PL 34, 549).

‘Lactantius (ca. 240–ca. 320) goes into great detail in his account of the fall, telling how the angels, fallen because of carnal intercourse within women, became satellites and ministers of Satan—beings of a middle nature, neither angels nor men’ (11), being Divin. Instit., 2, 15 (PL 6, 330-31). Raping demoning in apocryphal Acts of Thomas; succubus and incubus encountered in Vita Antonii (12, no proper refs ). Gregory the Great ‘In his popular Moralia on [sic] Job (7,18) he quotes Isaiah 31.14 and elaborates upon the beasts in that passage. The pilosi of the desert lands are, according to him, what the Greeks call “panas” and the Latins, “incubos” ’ (12) citing Moralia 28, 18, 36 (PL 75, 786). Wonder what Bede made of this? 13-14 Lilith and lamia (the latter, he says, a Gk word). NBs satyrs and incubi in Liber onstr. 9-15 an okay and quite useful and citable survey of incubi etc. in Judaeo-Christian trad.

16-20 ‘The Germanic North: From Monster to Sex Demon’. Reading of mære as short root vowel in Bwf ll. 103 (mære mearcstapa; looks okay metrically, but only if last vowel is the right length…) and 762 (whole line not quoted) (16-). Derives from Kiessling 1968 it seems. check that. Takes Grendel as ‘grinder’ and cfs. etymology of mære (17). Re glossaries ‘Thus maere [sic] and old [sic] English synonyms like scinna … were regularly glossed with Latin equivalents: monstrum…’!!! (17). 18 re Vanlandi, but does nothing to deserve glory from this. Sees mære changing such as to be inappropriate to Grendel (19–20) due to gaining sexual connotations. Bugger off.

‘In 2 Henry IV, the Hostess demands payment of Falstaff, or she says [sic re punct], “I will ride thee o’ nights like the mare” (II. i. 77–78) … and in Lear Edgar charms away the “nightmare, and her nine fold” (III. iv. 113). References to these dark creatures are also present in each of the last three major romances. In Cymbeline, the hapless Imogen prepares for sleep in her chamber with the prayer, reminiscent of the familiar Ambrosian chant: // To your protection I commend me, gods. / From fairies and the tempters of the night / Guard me, beseech ye! (II.ii.8–10)’ (70). 51–54 discusses the elf/incubus bit in WBT, and a tradition that it implies that ‘And he wol do hem but dishonour’ implies that friars can rape but not beget, unlike incubi, ‘cos they’re impotent; ‘No doubt Chaucer’s Wife of Bath would be capable of such a neat attack, but the interpretation is hardly warranted by either the text of Chaucer or the tradition of the incubus’ (52). Fair enough. Mentions Mroczkowski 1961 on a fragment linking friars with incubi. ‘Giraldus Cambrensis tells of a certain Welshman named Melerius who kept an engagement with his supposed fiancee but actually with a demon disguised as her, on the evening of Palm Sunday. While “indulging in her embraces, suddenly, instead of a beautiful girl, he found in his arms a hairy, rough, and hideous creature, the sight of which deprived him of his senses and he became mad”.’ (53, citing Itin. Camb. 1.5)

*Kiil, V., ‘Hliðskiálf og seiðhjallr’, Arkiv för nordisk filologi, 75 (1960).

Kim, Susan, ‘Bloody Signs: Circumcision and Pregnancy in the Old English Judith’, Exemplaria, 11 (1999), 285–307. Re williams 1990 ‘One of the problems with Williams’s reading of course is [300] that it is not the “wundenlocc” woman who describes her pleasure, but the onion-penis speaker. The woman’s pleasure is still the male speaker’s fantasy’ (299–300). Generally unspeakably symbolic-castrationy. NBs that the poem doesn’t emph Judith’s chastity 297–98 with refs, and admittedly this is odd, tho’ no comment here on lack of seductiveness too. Hmm.

**Kindschi, Lowell, ‘The Latin–Old English Glossaries in Plantin-Moretus 32 and British Museum MS Additional 32,246 (Diss. Stanford University, 1955) Publications number/order number in Dissertation abstracts AAI 0015375

King, Margot H., ‘Grammatica mystica, a Study of Bede’s Grammatical Curriculum’, in Saints Scholars and Heroes: Studies in Medieval Culture in Honour of Charles W. Jones, ed. by Margot H. King and Wesley M. Stevens (Collegeville, MN: Hill Monastic Manuscript Library, 1979), 2 vols, i pp. 145–59. Rather lightweight writeup of a Kalamazoo paper, which didn’t get me very far.

Kinoshita, Sharon, 'Deprovincialising the Middle Ages', in The Worlding Project: Doing Cultural Studies in the Era of Globalisation, ed. by Rob Wilson and Christopher Leigh Connery (Santa Cruz, CA: New Pacific Press, 2007), pp. 61--75. https://www.academia.edu/781972/The_Worlding_Project_Doing_Cultural_Studies_in_the_Era_of_Globalization. '... curiously, while in Orientalism the works of political figures like Balfour or Cromer, intellectuals like Lane or Renan, and men of letters like Lamartine or Flaubert all come in for careful critical scrutiny, Pirenne's characterization of the Middle Ages is taken not as symptomatic of his time and discursive space but as a transparent account of Muslim-Christian relations from the seventh century forward. It is as if Said's trenchant critique of Orientalism is bought at the price of what we might call "Medievalism"---itself a widespread phenomenon' (65).

Kinsella, Thomas (ed. and trans.), The New Oxford Book of Irish Verse (Oxford, 1986). No. 7 anon. C8 ‘Saint Patrick’s Breastplate’: ‘I summon these powers today / to take my part against every implacable power / that attacks my body and soul, / the chants of false prophets, / dark laws of the pagans, / false heretics’ laws, / entrapments of idols, / enchantments of women / or smiths or druids, / and all knowledge that poisons / man’s body or soul’ (13). 6th verse para in presented here.

*Kirby, D., ‘Bede’s Native Sources for the Historia Ecclesiastica’, Bulletin of the John Rylands Library, 48 (1966), 341–71.

Kirby, Ian, Bible Translation in Old Norse (Lausanne, 1986)

*Kirk, Robert, Walker between Worlds: A New Edition of the Secret Commonwealth of Elves, Fauns and Fairies, ed, by R. J. Stewart (Shaftesbury, 1990, orig. 1691) [9001.c.7709]

Kitchen, John, 'Saints, Doctors, and Soothsayers: The Dynamics of Healing in Gregory of Tours's De virtutibus sancti Martini', Florilegium, 12 (1993), 15-. An extended defence of Gregory against charges of superstition, arguing that G goes for secular healing primarily--fair enough, but kind of sad that it gets so worked up over disproving 'superstition' rather than rethinking conceptual categories. 16-17 e.g.s of Gregory presenting himself as seeking all possible medicus cures before turning (successfuly) to Martin--not quite what Flint 1989 sees (this article doesn't cite Flint so is presumably independent of her). Examples of successful medici in G's work (probably overlaps with Flint) 18-19. 20- G as vs soothsayers because they're supernatural competitors (er, as it were). In Kitchen's reading (c. 22ff.) the big difference between saints and medici is not that one heals and the other doesn't, but that one heals spiritually and the other doesn't. 'Now we come to the heart of Gregory’s rationale for promoting saints, rather than doctors, as healers. There is an underlying theological premise running through the VSM (and all of Gregory’s hagiography) that directs the ultimate aim of humanity to redemption. Put simply, the saint — not the physician and certainly not the soothsayer — offers the afflicted the means to the redemptive experience' (25).

*Kitson, Peter, ‘Two Old English Plant-Names and Related Matters’, ES, 69 (1988), 97–112.

Kitson, Peter, ‘From Eastern Learning to Western Folklore’, in Superstition and Popular Medicine in Anglo-Saxon England, ed. by D. G. Scragg (Manchester, 1989), pp. 57-71. OE medicinal ideas as being heavily infl’d from mediterranean. Stuff like the elfy charms in Lacnunga much in minority, h’ever (57-8). More interestingly again, many plant-names are early (pre-migration) loans from Latin. So Anglo-Saxons are borrowing from Latin culture dead early on (58). Gem-stones ascribed major medical properties towards E., but little available in ASE and lapidaries correspondingly infrequent. Few mentions of jewels at all. ‘The two most interesting for our purposes are from near the end of Bald’s Leechbook. Origin of elf-shot? nn. 28-30 useful re II.LXV.5 (has elf-ref); other is II.LXVI. esp. 68 n. 28 re sidsa. Both deal with jet, and tho’ they use loan-word, this is neither surprising given OE lexicon, nor implausible as an OE stone (jet available in Britain) (60-1). But sees latin syntax behind II.LXVI (61). ‘As for chapter LXV section 5, the wine, myrrh and frankincense surely bespeak ultimate foreign origin for all that the ‘elf’ may imply assimilation to native tradition. One would also like to be surer of the derivation of the strange word sidsa (see note 28)’ (61). What’s the relationship between elf-charms and metrical charms?

*Kitson, Peter R., ‘Geographical Variation in Old English Prepositions and the Location of Ælfric’s and other Literary Dialects’, English Studies, 74 (1993), 1-50. 24, fig 8 re Ælfric dialect.

Kitson, Peter R., ‘When Did Middle English Begin? Later than you Think!’, in Studies in Middle English Linguistics, ed. by Jacek Fisiak, Trends in Linguistics: Studies and Monographs, 103 (Berlin, 1997), pp. 221-69. ‘…Ælfric, whose dialect can be localized with high probability to a small area of north Wiltshire, which fair certainty to somewhere not far from there’.

Kitson, Peter R., ‘How Anglo-Saxon Personal Names Work’, Nomina, 25 (2002), 91–131. ?‘The WS plural [of ylf] is probably, via ≈Warwickshire dialect, the etymon of eMod.E ouphe and Mod.E oaf, rather than ON álfr as held by the OED’.

Kittlick, Wolfgang, Die Glossen der Hs. British Library, Cotton Cleopatra A. III: Phonologie, Morphologie, Wortgeographie, Europäische Hochschulschriften: Reihe XIV, Angelsächsische Sprache und Literatur, 347 (Frankfurt am Main, 1998). 127 (6.1.1) identifies feldælbinne as one of several ‘Reliktformen’. 8 clear examples. 127–29 (6.1.2) re <u> for /f/; seems to think (if I’m not mistaken…) that this is mainly in words from early glossaries. Might suggest early origin for ælue? But not certain.

Das unter den Initialen A und B nachträglich eingefügte und erst ab F regelmäßig erscheinende Isidor-Glossar S21 hat sehr zahlreiche Parallelen im Antwerpen-Londonar Glossar, und ist eng mit der vorangegangen Schicht S20 verknüpft, indem beide außer unter B und N stets gemeinsam auftreten, ihre Reihenfolge konstant wahren und der Beginn dieses Schichten paares vom Kompilator jeweils durch eine Sigle (XXXX, XXXX) markiert ist, während die nächste erst wieder nach Abschluß von S21 den Anfang der darauffolgenden Schicht bezeichnet (vlg. 2.2). [Under the capitals A and B additional XXXXoccasional, and first ?from F regular(ly) appearing Isidore-Glosses, S21 has very numerous parallels in AntwerpGlossary, and is tight bound with the predecing S20, meanwhile both, except under B and N constantly occur together, their sequence ?constantly correct?, and the beginning of these tranches matching is marked by the compilator always with a sign, signified during the next first afresh for the conclusion of S21 (?to) the beginning of the following tranche (see 2.2). ] Möglicherweise war eine Scheidung von S20 und S21 bereits in der Vorlage, auf die sich die Sigle bezieht, nicht mehr zu erkennen. Die Glosses zu Isidors Etymologien zeigen denn auch in sprachlicher Hinsicht einen erstaunlichen Berührungspunkt mit der eng an Ép angelehnten Schicht S20, indem sie diese mit ihrer (relativen) Fülle früher Formen noch übertreffen. [The Glosses to I’s ETYM display that also in lignuistic respect…] Demnach reichen auch diese Glossen—oder zumindest ihr Grundstock—bis in die Zeit der ältesten Glossare hinab, ahne allerdings mit ihnen verwandt zu sein. Hinsichtlich ihrer Dialektmerkmale zeigt sich sogar eine Kluft zu den als hauptsächlich merzisch geltenden frühaltenglischen Glossaren: In den ca. 200 Isidorglossen konnten mit Ausnahme zweier Belege der Präposition in keine sicheren anglischen Dialektwörter nachgewiesen werden (s. 10.2). [Consequently these glosses also present?—oder at least their Grundstock—down to back in the time of the oldest Glosses, XXXX certainly with their kinship to see. Regarding their dialectstuff, shows even a cleavage to that as essential(ly) mercian passing-for: in the c. 200 Isidore-glosses, understand with ?the exception ?of 2 verifications of the preposition in none became XXXXproved (see 10.2)]. Dagegen gehören die frühhen Formen überwiegend zu den Büchern VIII bis XX und besitzen auffallend wenige Parallelen im Antwerpen-Londonar Glossar. So bleiben Reliktformen wie blerigeblæ, feldæblinne … auf Cl beschränkt. Dies kann auf Auslassung unverständlicher Formen in der als Sachglossar konzipierten jüngeren Handschrift beruhen. Stärker auf das Kentische weisende Einträge sind in S21 äußerst selten und beschränken sich praktisch auf zusätzliche Interpretamente, deren ursprüngliche Zugehörigkeit zur betrachteten Schicht recht fraglich ist. Ein fall von “zweiter Aufhellung” scheint damit auf das Merzische zu deuten. Westsächsische Merkmale sind gut bezeugt. Auf Grund dieses Befundes könnte sich die Vermutung aufdrängen, die Schicht [232] S21 stelle ein altes südaltenglisches Glossar dar, an dessen Überlieferung im ersten Teil und am Schluß zumindest ein anglischer, vielleicht merzischer Kopist beteiligt gewesen sei. Die Existenz mehrerer hocharchaister anglischer Formen würde eine solche partielle Anglisierung allerdings in die Zeit der ältesten Glossare rücken. Die Annahme, ein anglischer Glossator habe die genannten Teile, ein südlicher den Rest glossiert, stößt dagegen neben dem Mangel an anglischen Dialektwörtern auf die Schwierigkeit, daß beide Partien vielfach in einer nur für diese Schicht typischen Art Erklärungen Isidors wörtlich oder leicht abgewandelt hinzusetzen und daher eher sdenselben Urheber vermuten lassen. Da das mangelhafte Zeugnis der Wortgeographie auch auf einer Saxonisierung beruhen kann, düfte insgesamt mehr dafür sprechen, daß dieses Glossar wie die mit ihm verknüpfte Schicht S20 nicht nur sehr alt, sondern auch anglischer, evtl. merzischer Provenienz ist [then the imperfect ?content of the Wordgeography can also ?derive from a Saxonising, bla bla ‘not only very old, but also Anglian…’ (231-2).

Klaeber, Fr. (ed.), Beowulf, 3rd ed. (Boston: Heath, 1950)

Klaeber, Fr. (ed.), Klaeber's Beowulf and The Fight at Finnsburg, 4th rev. edn by R. D. Fulk, Robert E. Bjork, and John D. Niles (Toronto: University of Toronto Press, 2008)

Klaniczay, Gábor, The Uses of Supernatural Power: The Transformation of Popular Religion in Medieval and Early-Modern Europe, translated by Susan Singerman, ed. by Karen Margolis, trans. by Susan Singerman (Cambridge, 1990). Cites Brown and Thomas: ‘Peter Brown (1970) explained the decline of late-Roman witchcraft prosecutions by the ascendancy of the figure of the saint, who restructured the field of beliefs in the supernatural; Keith Thomas (1971) related the intensification of early-modern popular witchcraft panics to the Reformation ban on the medieval cult of saints and on ecclesiastical ‘white magic’.’ (4). ‘Bearing these suggestions in mind, and taking a closer look at the historical evolution of popular and learned witchcraft beliefs, it becomes obvious that the gradual emergence of witchcraft persecution, and its [5] sudden decline in the seventeeth—eighteenth centuries, cannot fully be explained as criminal irresponsibility on the part of certain judicial apparatuses (later corrected), or by society’s cynical assigning of a scapegoat role to the ‘witches’ (rendered unnecessary by a later, more balanced situation). Witchcraft beliefs themselves, or rather the inner tensions, the destabilizing transformations of the structures of the popular universe of magic, must have equally had their due share. Popular religion underwent important historical metamorphoses throughout these periods; its situation and evaluation changed radically within the context of late-medieval and early-modern Christianity; it also had its inner dynamics and contradictions, which were capable of generating severe crises, and which thus merit closer scrutiny’ (4-5). So the arrival of Xianity might be expected to prompt radical rethinking of what monsters are all about, etc. Hmm, maybe that’s kind of obvious. See what Brown says.

129-133 summary of Carlo Ginzburg’s findings re C16-17 benandanti. Remarkable stuff. ‘In the exceptionally well-documented case of the benandanti, we have the chance to see how an existing belief system dealing with the problem of fertility and already constituting a special popular version of witchcraft beliefs gets transformed by and confused with learned notions about witchcraft. On the basis of this example it may be asserted with greater conviction that, even if there is no reason to think that the confessions extorted from witches related to an organized pagan cult surviving from late Antiquity till the sixteenth to seventeenth centuries, there might have been different kinds of sorcerers, diviners and seasonal fertility rites, customs and beliefs relating to evil spirits that did get integrated here and there into the general framework of popular and learned witchcraft beliefs’ (132). 133- re slavic kresniks (kerstniks/krsniks). Again, antogonists of the witches (strigas). Detailed correspndences; evidence less extensive and belief-system less complete, but then it’s only very modern evidence (134-5). Cf.s werewolves in various other cultures (Lithuanian, Southern Slavic, Slovenia, a bit German), where werewolves could do very similar things (and be good guys), 135-7. ‘The least we can assert is the persistence from Friuli to Serbia and Bosnia of an interconnected set of beliefs in certain human beings, who were mostly born with a caul and consequuently possessed the magical power to assure fertility for their community, clan, village or region and to protect them from the attacks of evil forces’ (137). ‘In a fascinating book, Nicole Belmont (1971: 19-79) gathers an interesting series of data ranging from the Iceland of the Eddas and Sagas, from Ireland and Friesland through France, Italy and Central europe to Russia, about the visionary, evil-chasing characteristics of people born with a caul’ (137). Hungarian táltos pp. 137-43. Essentially, then, about the re-interpretation of shamanistic cultural elements in terms of witchcraft. Rather like euhemerisation, druids into monks etc.? Notes lack of study of positive sorcerers (tho’ cf. Thomas 1971, 212-51, 548), 149-50.

‘It is worth noting that this later persecution of witchcraft [C18, not C17] is characteristic not only of Hungary, but in some ways of a whole range of countries on what could be called the ‘periphery’ of Europe’ (170). Notes Scandinavia 1660s, New England, Poland 170. Big news is that Empress Maria Theresa only gets stuck in one stamping down other superstitions (‘soothsaying, digging for treasure, divination and witch-persecution’ 171) after the deceased Rosina Polakin is exhumed, beheaded and burnt due to alleged walking in 1755 (170). Witch-hunting gets prohibited as a result of the general investigation by 1766 (171). 178- gets stuck in on vampire craze in E. Europe. ‘…it is not the folkloric or ethnic characterization of this belief that interests me here, but rather the question of how these few dozen stories about vampires attracted considerably greater attention in the Europe of the time [1st half C18] than the burnings of several hundred alleged witches during the same period in Hungary, Poland, Austria and Germany’ (180). ‘The vampire, like the Christian saint, was also a ‘very special dead’ … whose corpse resisted decay, whose grave radiated with a special light, whose fingernails and hair kept growing—like those of several medieval saints, e.g. Saint Oswald, Saint Edmund and Saint Olaf (see Hoffmann 1975: 80)…’ (181). Interesting that they’re all A-S/Norse e.g.s. Re bloodsucking, *Agazzi, Renarto, Il mito del vampiro in Europa, 11-31.

**Klapper, J., ‘Das Gebet im Zauberglauben des Mittelalters’, Mitteilungen der schlesischen Gesellschaft für Volkskunden, 18 (1907), 5-41 [not in GUL]. ‘A valuable article’ re ‘non-Christian incantatory practices’, Flint 1991 (312).

Klein, Thomas, ‘The Old English Translation of Aldhelm’s Riddle Lorica’, The Review of English Studies, n. s., 48 (1997), 345–49, doi: 10.1093/res/XLVIII.191.345

Klein, Thomas, 'Pater Occultus: The Latin Bern Riddles and Their Place in Early Medieval Riddling', Neophilologus, 103 (2019), 399–417. doi:10.1007/s11061-018-9586-4.

*Kleinman, Arthur, The Illness Narratives: Suffering, Healing and the Human Condition (New York: HarperCollins Basic Books, 1988)

Kleinschmidt, Harald, ‘The Geuissae and Bede: On the Innovativeness of of Bede’s Concept of the Gens’, in The Community, the Family and the Saint: Patterns of Power in Early Medieval Europe, Selected Proceedings of the International Medieval Congress, University of Leeds, 4–7 July 994, 10–13 July 1995, ed. by Joyce Hill and Mary Swan, International Medieval Research: Selected Proceedings of the International Medieval Congress, University of Leeds, 4 (Turnhout: Brepols, 1998), pp. 77–102.

Kleinschmidt, Harald, Understanding the Middle Ages: The Transformation of Ideas and Attitudes in the Medieval World (Woodbridge, 2000). 89–119 ‘Groups’. Needs citing together with gender chapter following for gender chapter to make sense, or at least ‘kin groups’ 92–100. Whole thing also citable re layers of identities which one might have—pertinent re your musings on ethnicity etc. ‘Before the acceptance of Christianity, the most widespread rule of inheritance in the kin groups was double descent, which allowed the tracing of descent through the maternal and the paternal lines; even if the paternal side was frequently preferred, the possibility of tracing one’s descent through the maternal side gave ample influence to matrilateral kin. [cf. sister’s son thing etc. I guess, on which for Oir see Ó Cathasaigh 1986] These double-descent kin groups were vertically arrayed, and each represented a social unit in itself. The rights, privileges, personal achievements, affluence and influence of a person depended on his or her kin group rather than on his or her own [93] achievements and personal capabilities. That descent shaped the identity of kin members became explicit in the name-giving habits. In early medieval kin groups names were thus not chosen randomly or through some personal taste but in accordance with the traditions of the kin group’ (92–92). Argues not only that this is reflected in naming, but that we can see influx of names from Bernician dynasty into West Saxon (citing Dumville ASE 5 1976 The Anglian Collection…’, p. 34a (?!): ‘The reception of the Bernician names in Wessex can only be understood as the result of a marriage alliance between both kin groups through which the Bernician names migrated to Wessex. In this case, then, women could act as the inheritors of traditions of name-giving, and this implies that women had the power to determine the identity of kin members’ (93).Oh yeah… Kitson pers. names article may have something on this too re taking name-elements from both lines. He seems to envisage these kin-groups as potentially pretty big—perhaps I guess the sort of thing you might call a ‘tribe’ or ‘clan’. Church gets into trying to change exogamy rules tho’ so you have to marry more distant folks (and definitely not your dad’s wife) (94–95) ‘There were three main long-term goals which guided the attitudes of the Church towards the kin groups. The first was to limit the number of kin members who were entitled to inherit kin rights and property, mainly in order to exclude hereditary succession through matrilineal descent. The second goal was to intercept the ties between the living and the dead in order to establish church [sic] control over the cult of the dead. And the third goal was to reduce the norm-preserving, rule-enforcing and legitimacy-conveying capabilities of the kin-groups in order to be able to subject them to the universal norms and rules which the Church sought to install in the long run’ (93). 1. is supported by royal kin groups etc. so goes down well, tho’ it’s a long struggle with collateral kin-members holding their own in struggles for power etc. (95–96). 2 is tricky, not least because such ties are crucial to legitimation of kings (96–97). 3 has a hard time (97–98). But during C10 the Church really gets well ahead on all these, esp. with reform and therefore reduction in power of kin-groups within Church, and so reduction of their power overall with increase in Church’s power (98– By C11 aristocrats naming themselves after central places of their authority, not after kin (99). Subsequent forces like urbanisation, mercantile class, rise of minor families through successful military service round the time of Crusades etc. etc. push this further (100)—tho’ ‘By contrast, peasant farmers retained collateral kinship well into the eighteenth century’ (100). Neighbourhood groups 101–103; contractual groups 103–7 (eg political alliances, military service, guilds, etc.). Kin, Neighbourhood and Contractual groups not mutually exclusive, and if you didn’t like one you could align with another (like all those wreccan in your geoguþ). 108–11 ‘Political groups as groups by tradition’; 111–18 ‘Social groups as groups distinguished by the Law’. Conclusion 118–19. Kin groups diminish in importance and to a lesser extent neighbourhood groups and (excluding burghers etc.) contractual groups (incl. monks), as central authority (whether royal or ecclesiastical) gets more and more power. ‘The shrinking size, reduced competence and declining autonomy of kin, neighbourhood and contractual groups paved the way for the rising administrative and legal importance of political and social groups. The territorial rules of the high and late Middle Ages faced waning resistance from kin groups against their bid for the accumulation of rights to rule over land and people, placed themselves in control of the mainly rural neighbourhoods either directly or through mediatised lesser aristocrats, and could thus constrain the activities of the militarily active contractual groups. They could finally emerge at the top of a hierarchy of social groups which they could portray as static and divinely willed. Moreover, the territorial rulers because the most effective promoters of political groups, although few of them actually succeeded in constituting new political groups.At the same time, the rules and norms governing social groups could be applied more rigorously, because members of social groups had at their disposal a declining number of options among the groups into which they had been born or had otherwise been integrated’ (119).

120–40 ‘Men and Women’. Church intervenes in marriage and this has a big effect on position of women—limiting rights of women in sexual relationships outside the newly limited definition of marriage,limiting rights to dissove marriage, etc. Although sometimes pitched at equality, males always come outon top in these equations (124–26). ‘In other words, the traditional double-descent extended kin groups shrank in size and were reduced in their capacity to offer protection and support as well as transmitting authoritatively kin-group related genealogical traditions. This diminished capability of kin groups made them less attractive to their [131] male members who had to face personal competition with other men in church [sic] and lay institutions and, eventually, the extended kin groups gave way to residential households headed by a senior male member. While those changes did not in principle abolish matrilineal succession at the same time, they did confine the female household members to tasks the execution of which did not necessitate maintaining their own contacts with the outside world. Thus the androcratic tendencies which had been balanced by double descent in the early medieval kin groups were intensified into an understanding of descent according to which kinship was mainly, though, up to the fifteenth century, not exclusively defined unilaterally while many lesser and impoverished aristocrats were mediatised and sought closer connections with the inhabitants of towns and cities. // Finally, the transformation of the double-descent kin groups into mainly patrilinear residential households necessitated the recasting of the three aspects of the female-male relationships, namely sexuality, emotionality and institutionality. The previous coeval distribution of these three aspects to difference persons of either sex was no longer possible, because only one type of marriage remained in existence and because, in the new households, the descent-based autonomy of women disappeared.Hence the institutional aspect of the relationship between men and women had to be combined with sexuality and with emotionality or with both. It is from the latter type of fusion that, since the eleventh and twelfth centuries, the standard type of European “family” evolved in the castles of the higher aristocracy and the urban communities of towns and cities, comprising, as a rle, a residential household of three generations of kin plus resident servants’ (130–31). Similar assumption for ASE in Härke 1997, 132. ‘The amplification of misogyny’, which he sees as a C12> thing (131–33). Focuses on woman as imperfect man; also that it’s okay for men to have sex with anyone on their dominion (servants, peasant girls, etc.) but never for women (132). ‘The residential household from the eleventh to the thirteenth centuries’ 133–39. About how all the above changes had much less impact on rural peasantry: Jeane d’Arc traces double descent; exogamy laws routinely ignored (133–34). Then how aristocratic women increasingly closed off: men fear that they’ll wind up with heirs not their own; small social units with wider kin much less relevant promoting more importance if individual personality…erm, stuff…134–38. boureois 138–39. women a bit freer. ‘But, already late in the same century [C14], and even more so in the following centuries, Boccaccio’s Novellae served as the proverbial source for never-ending references to cases of women’s allegedly insatiable and decadent sexual lust, along with the seeming necessity to subject them to the control and rule of men’ (139). Hmm, whereas in OE you need to subject them to rule of men ‘cos otherwise they behave like shield-maidens? But then what about all that love-magic (if there is any)?

Klemming, G. E. (ed.), Läke- och örte-böcker från sveriges medeltid (Stockholm: Norstedt, 1883–86) [755.1.c.1.36]

*Kleparsky, Grzegorz, Theory and Practice of Historical Semantics: The Case of Middle English and Early Modern English of girl/young woman (Lublin, 1997).

*Klinck, Anne L., ‘Anglo-Saxon Women and the Laws’, Journal of Medieval History, 8 (1982), 107–21.

Klingenberg, Heinz, ‘Trór Þórr (Thor) wie Trōs Aeneas: Snorra Edda Prolog, Vergil-Rezeption und Altisländische Gelehrte Urgeschichte’, Alvíssmál, 1 (1992), 17–54

Klingenberg, Heinz, ‘Odin und die Seinen: Altisländischer Gelehrter Urgeschichte anderer Teil’, Alvíssmál, 2 (1993), 31–80

Klingshirn, William E. (trans.), Caesarius of Arles: Life, Testament, Letters, Translated Texts for Historians, 19 (Liverpool: Liverpool University Press, 1994)

Anna Kłosowska, 'The Etymology of _Slave_', in _Disturbing Times: Medieval Pasts, Reimagined Futures_, ed. by Catherine E. Karkov, Anna Kłosowska and Vincent W.J. van Gerven Oei (Earth, Milky Way: punctum, 2020).

Kluge, Friedrich, Nominale Stammbildungslehre der altgermanischen Dialekte, Sammlung kurzer grammatiken germanischer Dialekte, 1, 3rd edn (Halle: Niemeyer, 1926)

Knol, Egge and Tineke Looijenga, ‘A Tau Staff with Runic Inscriptions from Bernsterburen (Friesland)’, in Aspects of Old Frisian Philology, ed. by Rolf H. Bremmer Jr., Geart van der Meer and Oebele Vries, Amsterdamer Beiträge zur älteren Germanistik, 31-32 (1990), pp. 226-41. Re short Frisian C8 runestave. [NW2 P701:4.c.44.30 Whalebone, originally over 56cm. (228), runes added later (229). Inscription a bit uncertain, but definities includes kius þu ‘you choose!’ Decoration suggests C8; inscription end of C8 or later (230-31). Inscription discussed 231-41. Suggest Haithabu origin 241; NB stuttrune suggesting Scand infl. 233.

Knechtges, David R., 'Riddles as Poetry: The Fu Chapter of the Hsun-tzu', Wen-lin. Vol. 2: Studies in the Chinese Humanities, ed. by Chow Tse tsung (Madison: Department of East Asian Languages and Literature, University of Wisconsin; Hong Kong: N.T.T. Chinese Language Research Centre, Institute of Chinese Studies, The Chinese University of Hong Kong, 1989), pp. 1-32. We have vol. 1 of this work but not vol. 2. If I can't have a digital copy of the article of course I'd be grateful to have it in any format!

Knüsel, C. J., ‘Pagan Charm and the Place of Anthropological Theory’, Journal of European Archaeology, 1 (1993), 205–8. Looks like it’s be re gender-crossing in early medieval europe (cited Knüsel and Ripley, 159). [NF2 P468.c.131]

Knüsel, Christopher and Kathryn Ripley, ‘The Berdache or Man-Woman in Anglo-Saxon England and Early Medieval Europe’, in Social Identity in Early Medieval Britain, ed. by William O. Frazer and Andrew Tyrrell (London, 2000), pp. 157–91. Burials where bones and goods different sex/genders—tho’ often intepreted away in reports. But ‘Another explanation may relate to the presence of more than two genders in early medieval society. In this chapter, we will argue that individuals of an intermediate sex and gender were likely to have contributed to the social structure of early medieval Europe and, among these, there may have been a type of pre-Christian ritual specialist, a sacerdos’ (159). Discuss problems of sexing 159–61. 161–2 quotes Chaucer on the Pardoner. Note statistical probability of someintersex skellies (162). Ethnographic and Classical comparisons for man-woman, oft have similar functions to shamans 164–67. And this has been found to affect material culture and burial in some socs (167–69). Survey of A-S data 169–81. ‘From the extent of Meaney’s list [of objects which she identifies as amuletic], early medieval socity appears to have been suffused with ritualistic symbolism in burial rites. In addition to these objects, abstract masks have previously been noted in early medieval metalwork, most notably on booches. David Leigh argues that the repeated use of profile masks with juxtaposed human and animal images is meant to be representational. Such representations may be akin to an apotropaic spirit associated with a particular individual, perhaps a helping spirit or transformed deity’ (180). Suggests an explanation for the demise of man-woman identity due to enculturation by Xianity like happened with Westerners in N’Amer 185–86.

Köbler, Gerhard, Lateinisch-Altniederdeutsches Wörterbuch, Göttinger Studien zur Rechtsgeschichte, Sonderband 14 (Göttingen, 1972). ‘Dryas: G ekmagad’. ie. a gloss [see Sievers ii 580, 1]; ‘Eumenis: G (unhiurlik)’; Faunus: G. sletto’; ‘Echo: G galm’; ‘phantasma: H gidrog’. Searched All ælf-gloss lemmata, all on drawing of gloss semantic filds; found some other chance things. XXXXsatyrus? follus?

Koch, John T. (ed.), The Gododdin of Aneirin: Text and Context from Dark-Age North Britain, ed. by John T. Koch (Cardiff: University of Wales Press, 1997), p. ISBN : 0708313744.

Koch, John T. (ed.), Celtic Culture. Santa Barbara: ABC-CLIO, 2005. History Reference Online. ABC-CLIO. 23 Jan. 2009 .

Kocher, Paul H., The Master of Middle-Earth: The Achievement of J. R. R. Tolkien (London, 1972), ‘Eärendil’s star is surely Venus, because Bilbo describes it as shining just after the setting sun … and just before the rising sun’ (7).

*Kochskämper, B., 'Frau' und 'Mann' im Althochdeutschen (Frankfurt am Main: Laing, 1999)

Kock, Ernst Albin, Jubilee Jaunts and Jottings: 250 Contributions to the Interpretations and Prosody of Old West Teutonic Alliterative Poetry, Lunds Universitets årsskrift, n. s., sec. 1, Vol. 14, no. 26 (Lund: Gleerup, 1918).

Kock, Ernst A. (ed.), Den Norsk-Islandska Skaldediktningen, 2 vols (Lund, 1946–49)

Koht, Halvdan, ‘Var “finanne” alltid finnar?’, Maal og minne (1923), 161–75. Basically arguing that Finnr originally denoted magical creatures.

Kopár, Lilla, 'Spatial Understanding of Time in Early Germanic Cultures: The Evidence of Old English Time Words and Norse Mythology', in Interfaces between Language and Culture in Medieval England: A Festschrift for Matti Kilpiö, ed. by Alaric Hall, Olga Timofeeva, Ágnes Kiricsi and Bethany Fox, The Northern World, 48 (Leiden: Brill, 2010), pp. 203--30

Korad, Thanaporn and others, 'Improving Quench Hardening of Low Carbon Steel', Journal of Metals, Materials and Minerals, 21 (2011), 67-74.

Körntgen, Ludger, ‘Forschreibung frühmittelalterlicher Bußpraxis: Burchards “Liber corrector” und seine Quellen’, in Bischof Burchard von Worms 1000–1025, ed. by Wilfried Hartmann, Quellen und Abhandlungen zur mittelrheinischen Kirchengeschichte, 100 (Mainz: Der Gesellschaft für mittelrheinische Kirchengeschichte, 2000), pp. 199–226. [SW 4 79.01.c.2.105] n. 5 handy refs for previous studies of superstition content.

Körntgen, Ludger, ‘Canon Law and the Practice of Penance: Burchard of Worms’s Penitential’, Early Medieval Europe, 14 (2006), 103–17.Discussing how far it’s a practical text. Eventually seems to decide that it’s more didactic than for day to day use, but that it alsoemphasises how important practical exercise of penance was to him.

Kousgård Sørensen, John, ‘The Change of Religion and the Names’, in Old Norse and Finnish Religions and Cultic Place-Names, Based on Papers Read at the Symposium on Encounters Between Religions in Old Nordic Times and Cultic Place-Names Held at Åbo, Finland, on the 19th-21st August 1987, ed. by Tore Ahlbäck (Åbo, 1990), pp. 394–403.

Kousgård Sørensen, John, ‘Stednavne og folketro’, in Sakrale navne: rapport fra NORNAs sekstende symposium i Gilleleje 30.11.–2.12.1990, ed. by Gillian Fellows-Jensen and Bente Holmberg, NORNA-rapporter, 48 (Uppsala: Norna-Förlaget, 1992), pp. 221–34. [XXXX] ‘Det er iøvrigt bemærkelsesværdigt, at den form for religion man har søgt spor af i stednavnene, fortrinsvis har været den før-kristne mytologi omkring gudehierarkiet og pladserne for dyrkelsen af den. Derimod er kristendommens trosforestillinger og –institutioner, således som de røber sig i stednavnene, et område, der kun er lidt betrådt. Det har måske sin forklaring i, at der er andre og fyldigere kilder til kristendommens tidlige historie end stednavnene. Jeg er dog ikke i tvivl m, at f.eks. hagiografien vil kunne profitere af et nærmere studium. Det samme gælder kirkens og gejstlighedens tidlige godshistorie. Et andet delområde, som trænger til en kulegravning, er stednavnenes vidnesbyrd om den såkalt “lavere” religion, de folkelige trosforestillinger, hverdagens magi, “den lille overtro”, som lever sit frodlige liv under ellerved siden af den officielle, centralt organiserede højere religion med dens ritualer og regler, og som undertiden optager forældedeeller afskaffede elementer fra den’ (222). So basically, I think, not much done on Xian or lower mythology/folklore type stuff. Cite this article, esp. 222. ‘Noget andet er, at mange navne utvivlsomt indeholder oplysninger om troen på, at vandet befolkes af væsener med lykkebringende eller skadevoldende egenskaber og evner, som ikke lader sig kontrollere fornuftsmæssigt af menneskenes børn. Nogle af dem har vandet som deres egentlige hjem’ (227), with some good cits for cognates of nicor, dweorg, puca, troll; and one Älvasjö re elven (227). NB check etymology of Danish ellemanden—cognate with æl-? E.g.s from J. Kousgård-Sørensen, Dansk sø- og anavne, I–VII (Copenhagen 1968–69). According to english summary mainly vs. idea that rivers are named after animals because they mythologically are animals.

Kovářová, Lenka, 'The Swine in Old Nordic Religion and Worldview' (unpublished MA thesis, University of Iceland, 2011) http://skemman.is/stream/get/1946/10143/25318/1/Lenka_Kovarova_MA.pdf

Koziol, Geoffrey, ‘Truth and its Consequences: Why Carolingianists Don't Speak of Myth’, in Myth in Early Northwest Europe, ed. by Stephen O. Glosecki, Medieval and Renaissance Texts and Studies, 320/Arizona Studies in the Middle Ages and Renaissance, 21 (Tempe, AZ: Arizona Center for Medieval and Renaissance Studies, 2007), pp. 71-104

Krag, Claus, Ynglingatal og Ynglingesaga: En studie i historiske kilder, Studia humaniora, 2 (Oslo, 1991) [752:16.c.95.36] english summary 253–66.

Krapp, George Philip and Elliott Van Kirk Dobbie (eds), The Exeter Book, The Anglo-Saxon Poetic Records, 3 (New York: Columbia University Press, 1936).

Krappe, Alexander Haggerty, ‘The Valkyries’, Modern Language Review, 21 (1926), 55–73. Seems to note connections other than Óðinn amongst other things. 56–57 re Mar Thincsus stuff, erected reign of Alexander Severus, 222–235 AD. But basically just old fashioned indo-european comparisons waffle. Alas!

Kratz, Dennis M. (ed. and trans.), ‘Waltharius’ and ‘Ruodlieb’, Garland Library of Medieval Literature, Series A, 13 (London, 1984). 965 mentions Wieland. fratres--explicitly male audience. hostages sent off to be gendered--very explicit process of gendering. c. 350 on trembling heart of woman--interesting to get such direct insights into (female) emotion; more like romance than _Beowulf_. 892 plays scared heroine peeping from behind sofa. c. 140 good advice by queen, again c. 375 Walter seems happy to fight to maintain Attila's empire despite being an indirect part of the opporession of his own region. Loyalty to lord coming above ethnic identity? But 252 he talks of patria. Hildegund's willingness to die to preserve chastity 913 Batavrid gave his soul to Orcus--rare implication that the characters are pagan? 1161 Xian prayer or quasi-Xian? 965 Wielandia fabrica 979-80 a characteristic one-liner. 1079 and prec. Hagen would rather pretend to be a sissy than betray W. c. 1130 (and beginning): fascination with European geography 1217-18 To seek a noble death by wounds is better than, My wealth lost, to survive, a lonely wanderer. 1279 Lo, I will die or else do something memorable!"

Krause, Wolfgang, ‘Ing’, Nachrichten der Akademie der Wissenschaften in Göttingen, Philologisch-historische Klasse (1944 no. 10). [NF3 P500.c.95]

Didn’t read it properly. Working its way round some linguistic issues with the name mainly I think. Doesn’t compare rune poem with that þáttr or anything. Cites also Eckhardt, K. A., Ingwi und die Ingweonen in der Überlieferungs des Norderns (Weimer, 1939); Schröder, F. R., Ingunar-Freyr (Tübingen, 1941).

*Krause, Wolfgang, ‘Gullveig und Pandora’, Skandinavistik, 5 (1975), 1–6.

*Kress, H., Máttugar meyjar: íslensk fornbókmenntasaga (Reykjavík, 1993). ‘Helga Kress … has several times argued that a pre-Christian female oral culture, in which women’s arts and literature flourished, was crushed by the male literate Christian Latin culture. To her the texts of seiðr and trolldómr bear witness to a battle between the sexes, where women are the representatives of a regressing culture. Despite the objections raised against a simplistic model of [120] the relation between texual imagery in mythological narratives and existing social conflicts, a certain pattern is visible in the texts concerning the genealogy of seiðr’ (Raudvere 2002, 119–20).

Kress, Helga, Fyrir dyrum fóstru : greinar um konur og kynferði í íslenskum fornbókmenntum : greinasafn / Helga Kress. Staður Forlag Ár Reykjavík : Háskóli Íslands, Rannsóknastofa í kvennafræðum, 1996. 'Staðlausir stafir : slúður sem uppspretta frásagnar í Íslendingasögum': s. 101-134 apparently on how women (may have) had an ironic view of saga-heroes.

Kries, Susanne, Skandinavisch-schottische Sprachbeziehungen im Mittelalter: Der altnordische Lehninfluss, North-Western European Language Evolution, Supplement, 20 (Odense: University Press of Southern Denmark, 2003). No discussion of grimston-type hybrids as far as I can find—maybe email her about these?

Kristensson Gillis, 'Old English *Cēo "a Clearing"', Neuphilologische Mitteilungen , 1984, Vol. 85, No. 1 (1984), pp. 59-60 Stable URL: https://www.jstor.org/stable/43343570

Kristensson, Gillis, ‘The Old English Anglian/Saxon Boundary Revisited’, in Studies in Middle English Linguistics, ed. by Jacek Fisiak, Trends in Linguistics: Studies and Monographs, 103 (Berlin, 1997), pp. 271-81.

Loftsdóttir, K. 2007. Útrás Íslendinga og hnattvæðing þess þjóðlega: Horft til Silvíu Nóttar og Magna. Ritið, tímarit Hugvísindastofnunar 1(7): 149-176.

U. D. Skaptadóttir and Kristín Loftsdóttir. 2009. 'Cultivating Culture? Images of Iceland, Globalization and Multicultural Society', in Images of the North, ed. by Sverrir Jakobsson (Amsterdam: Rodopi: 2009), pp. 201--12.

Kristín Loftsdóttir, `Shades of Otherness: Representations of Africa in 19th-Century Iceland', Social Anthropology, 16 (2008a), 172–86. Very similar indeeed to the 2009 'pure manliness' article.

Kristín Loftsdóttir. 2008b. The Bush is Sweet: Identity, Power and Development among WoDaaBe Fulani in Niger (Uppsala: Nordic Africa Institute, 2008).

Kristín Loftsdóttir, Konan sem fékk spjót í höfuðið: Flækjur og furðuheimar vettvangsrannsókna (Reykjavík: Háskólaútgáfan, 2010).

Kristín Loftsdóttir, `Kjarnmesta fólkið í heimi: Þrástef íslenskrar þjóðernishyggju í gegnum lýðveldisbaráttu, útrás og kreppu', Ritið, 9 (2009a), 113--39.

Kristín Loftsdóttir, ‘ "Pure manliness": The Colonial Project and Africa’s Image in 19th-century Iceland’, Identities: Global Studies in Culture and Power, 16 (2009b), 271--93. http://rudar.ruc.dk/bitstream/1800/4084/1/Kristin%20Loftsdottir.pdf. I read the preformatted version so haven't included page nos. 'When originally analyzing the texts, I was primary interested in racial representations but reading through them it was captivating to what extent racial and gendered notions intersected, to some extent, in similar ways as with the more powerful players in the creation of the colonial world. // I base my argument on Mary Louise Pratt’s (1990) ideas of 'brotherhood,' claiming that these narratives served as a model for Icelandic men which enabled them to visualize themselves as part of the educated European and white elite'. 'When discussing the slave trade, Skírnir condemns it strongly but stays silent for the most part regarding European participation. African participation in the slave trade is mentioned along with the British attempts to stop them, thus using the slave trade to reflect on the savagery of Africans simultaneously as constructing the British as bringers of civilization and order'---very much like handling of prostitution in Töfrahöllin. Interestingly the man behind some of the fullest reportage on Africa, from 1861, was Guðbrandur Vígfússon. 'European explorers are thus the center piece of the article, as is in fact stated in the beginning of the text. Their masculinity appears in various ways such as through the emphasis on European military power and their bravery in the land of savagery'. 'Even though Icelanders did not participate directly in the colonial and imperialist project in Africa, they took part in refining and perpetrating the racial and hegemonic ideology of which it was partly constituted'. 'Skírnir’s narratives reflect European identity as masculine and white and furthermore, as Iceland’s colonial position shows, the construction of ‘us’ within certain historical contexts. It indicates that studies of various forms of imperialism in the Nordic countries are interwoven with ‘whiteness’ as a potent social category, and its shaping within nationalistic and racist ideologies. The nineteenth century rearrangement of selfhood through the development of racial and nationalist identities signalled a change of position for certain people, such as the Icelanders, where they could actively position themselves within the category of masculinity and whiteness.'

Kristín Loftsdóttir, `Encountering Others in Icelandic Textbooks: Imperialism and Racial Diversity in the Era of Nationalism', in Opening the Mind or Drawing Boundaries? History Texts in Nordic Schools, ed. by Þorsteinn Helgason and Simone Lässig, Studien des Georg-Eckert-Instituts zur internationalen Bildungsmedienforschung, 122 (Göttingen: Vandenhoeck & Ruprecht UniPress, 2010a), pp. 81--95. Fine as far as it goes--late C19 and earlying C20 schoolbooks and their construction of race, but nothing startling. ?=2010. Encountering others in the Icelandic schoolbooks: Images of imperialism and racial diversity in the 19th century. Opening the mind or drawing boundaries? In Helgason, Þ. and Lässig, S. (eds) History texts in Nordic schools, pp. 81-95. Göttingen: Vandenhoeck & Ruprecht UniPress.

Kristín Loftsdóttir, `Becoming Civilized: Iceland and the Colonial Project During the 19th Century', Kult, 7 (2010b), 1--6. http://postkolonial.dk/KULT_Publications. Much the same as 2008 and 2009 Africa publications.

Kristín Loftsdóttir, `The Loss of Innocence: The Icelandic Financial Crisis and Colonial Past', Anthropology Today, 26.6 (December 2010c), 9--13. DOI: 10.1111/j.1467-8322.2010.00769.x. Handy overview, with useful refs, including 11--12 for útrásarvíkingur terminology. 'Ann Laura Stoler (2008) uses the term ‘ruins’ in investigating links between past and present, finding significance in what she calls the ‘political life of imperial debris’ in the present (2008: 193), and draws attention to contemporary ruins of the economic crash, visually present in unfinished buildings and abandoned construction sites. // The Icelandic case indicates how relationships and identities of the late 19th- and early 20th-century colonial and imperial world are remembered in a particular way, thus continuing to haunt the present' (10). 'The occupation permitted new business relations and profitable trade to develop, not without [11] a sense of ambivalence in relation to what renewed foreign occupation meant for Iceland as an independent country (Björnsdóttir 1989). This is vividly expressed in Halldór Laxness’ book Atómstöðin' (10-11). 'Icelanders strove to present themselves as having acquired modernity, for example with the Leifsstöð airport building, which celebrated the past through its reference to Iceland’s presumed first settler [what?! America's!!], the Viking Leifur Eiríksson, whilst simultaneously offering a sign of Iceland’s modernity (Einarsson 1996)' (11). 'According to Ann Brydon (2006), Icelanders find foreigners incognizant of Iceland’s ‘full modernity on a par with that of Europe and the United States’, and this leads to fierce engagement of overseas critiques on issues such as whaling. The fear of misrecognition by foreigners goes back further (see discussion in Durrenberger and Pálsson 1989) and is an important thread in Iceland’s history, possibly owing to its small size and marginal position. Pálsson and Durrenberger point out that this is reflected in Icelanders’ conversation among themselves, where the ‘primary scholarly task was not so much to understand others but to be understood by them’ (1992: 313; original emphasis). This desire to be understood goes hand-in-hand with the desire to be acknowledged, exemplified so clearly in the hope articulated in 1903 by Jón J. Aðils, one of Iceland’s leading intellectuals, that sooner or later the nation would have an opportunity to demonstrate its importance in world culture to the rest of the world (Aðils 1903)' (11). 'These images point to ‘unfinished histories’ in Stoler’s sense (2008: 195). Celebrated and legitimized by different actors, they indicate an element of intertextuality, even conflation, between the idea of the migrant settler Viking of the past and indigenous Icelanders in the present, both seen as endowed with unique and exceptional [12] characteristics that differentiate them from others. It does not matter that this involves inventing modern versions of ‘the’ Viking or ‘the’ Icelander. These images thus made readable scattered remains from an imperial period where Icelanders were under foreign rule; they indicate a desperate search for recognition as one of the ‘true’ nations deserving of independence' (11-12). 'We may speculate to what extent such discourses excavated a ‘real’ nation that desired recognition by ‘others’ from the ruins of Icelanders’ fragile self-image. These images seem to play on the feeling that little Iceland was ‘finally’ visible to the outside world. Intentionally or not, the success of these individuals was naturalized through their association with past nationalistic images, making their success a coherent extension of their Icelandic nature. Thus particular social processes were made culturally meaningful through engagement with the past (Hill 1992)' (12); goes on to note UN security Council membership application, including the ex-colony stuff. 'The financial crash of October 2008 signalled an almost overnight change in Iceland’s social and economic conditions. As news and information about the banks’ operations leaked out, people began realizing, one by one, that what mainly foreign analysts had been arguing for several years was true: Icelandic banks had been turned into casinos, with the odds favouring the banks’ biggest shareholders, their directors and board members. At the moment of this realization, the Business-Viking metaphor turned into an embarrassing insult in Iceland – these individuals had led Iceland to the brink of state bankruptcy and sullied the image of Iceland worldwide' (12). `In a sense there was a grain of truth in the comparison with the Vikings, because just like the Vikings in the past, the Business Vikings left a trail of destruction both at home and overseas' (13). 'The identity crisis that followed the economic crash can be seen as plural and intersectional, involving the shock of discovering rampant corruption within Icelandic society itself and intense anxiety over the negative image of Iceland internationally following the collapse. Negative publicity has until now been virtually unknown to most contemporary adult Icelanders, who have mostly experienced Icelandic identity as evoking curiosity wherever one goes. This was compounded by the realization that none of the other European countries was willing to help Iceland out of the crisis, which consequently led to Iceland seeking the assistance of the International Monetary Fund (IMF) (see discussion in Boyes 2009)' (13). Re the 'I am not a terrorist' campaign: 'Interestingly, the postcards portray the so-called Icelandic ‘terrorists’ as light-skinned people in fashionable clothing and handling various consumer items the protesters appear to have been encouraged to pose with. It thus not only asks what could be more ridiculous than seeing an Icelander as a terrorist, but also implicitly suggests the characteristics of those who would ‘fit’ the stereotypical image of someone who could well be a terrorist. This has similarities to the 1905 protest where Icelanders complained about being classified in the wrong way – itself a sign of what Stoler (2008) calls ‘imperial debris’ with its own particular political and social significance' (13).

Kristín Loftsdóttir and Helga Björnsdóttir, `The 'Jeep-Gangsters' from Iceland: Local Development Assistance in a Global Perspective', Critique of Anthropology, 30 (2010), 23--39. DOI: 10.1177/0308275X09345423. First half gives a quick rundown of postwar global development practices and the post-9/11 growth of 'development' as part of 'security' and with it 'peacekeeping' as part of 'development'--thus 'peace' has grown increasingly militarised. 28--31 on 'Icelandic development and the Icelandic peacekeeping unit'; 'Iceland’s official development policy was initiated in 1971 with the acceptance of laws referred to as Icelandic Assistance to the Developing Countries (Aðstoð Íslands við þróunarlöndin); an institution with the same name was initiated that year. The laws were revised in 1981, which led to the establishment of the Icelandic International Development Agency (ICEIDA), which was a part of the Ministry for Foreign Affairs and was responsible for bilateral development assistance. The Ministry for Foreign Affairs, however, was more directly responsible for multilateral assistance, including relations with the World Bank and various UN organizations (ICEIDA, 2004). Discussions in the Icelandic parliament which led to the laws of 1971, emphasized development as a moral duty for the people of Iceland (Björnsson, 1964), as Iceland itself has a history of ‘almost being eradicated by poverty and suppression’ (Olgeirsson, 1964) and could [29] therefore sympathize with less-developed nations and provide them with some guidance on their path toward modernization (Loftsdóttir and Björnsdóttir, 2008)' (28--29). 'Important questions on peacekeeping in a wider political context are seldom asked, nor has the nature of the ‘contested meanings’ of peacekeeping and peace operations (Whitworth, 2004: 14) been problematized. As Whitworth maintains, peacekeeping is a contradiction in itself, among other things, because of its reliance upon professional soldiers as peacekeepers and because of the part peacekeeping plays in constructing a national identity based on the notion of maintaining the distinctions between ‘us’ and ‘them’. As she puts it: ‘peacekeeping serves as part of the contemporary colonial encounter, establishing knowledge claims about both “us” and “them”, knowledge claims that then serve to legitimize the missions themselves’ (2004: 15). Questions about this ‘uneasy’ (Laurence, 1999) and somewhat contradictory relationship between humanitarian aid and peacekeeping tend to be left out of contemporary political discussions in Iceland' (31); fuller discussion runs 31--32. Valgerður Sverrisdóttir tries to open up more space for women in ISAF: 'This was accomplished in part by no longer participating in ISAF’s observation team in Afghanistan, who the minister referred to as ‘the jeep-gangsters’, and by sending in two health workers, a midwife and a nurse for two weeks to teach local women in Afghanistan some basics in midwifery and healthcare (31).

Kristín Loftsdóttir, `Racist Caricatures in Iceland in the 19th and the 20th Century’, in Iceland and Images of the North, ed. by Sumarliði R. Ísleifsson (Québec: Presses de l'Université du Québec, 2011a), pp. 187–204. Focuses on Tíu litlir negrastrákar, 'Ten Little Negroes'. 'I take the book and this controvery as an example of how Iceland is often exempted from the global heritage of racism. As scholars have started to explore recently, the Nordic countries often have had a hegemonic position as existing separate from colonialism and racism of the 19th and early 20th centuries' (187). 'In my analysis of blog pages written at the peak of the debate and in interviews, many express the view that the book is not racist because Icelanders were, after all, ot familiar with racism at that time due to their isolation from the rest of the world and that the book [199] was a positive part of Iceland's history and heritage, often directly associating the book with Muggur' (198--99). 'What is visible in many of the comments is that they do not engage with their own position as, presumably, "white" individuals, speaking about "black" people in the terms that "they" should not be offended and even that the book provides "us" with an opportunity to learn about black people' (199). 'Some of the discussions focusing on the republishing of the ''Ten Little Negroes'' can be seen as colonial nostalgia in the sense that they bring images of more "simple" times when such images were not objected to. As such, these public discourses seek to separate Icelandic identity from past issues of racism and prejudice. Contextualising the publication of the nursery rhyme in 1922 within European and North American contexts shows, however, that the book fitted very well with European discourses of race, and the images show similarity to caricatures of black people in the United States. Furthermore, idea of racial groups ranked in a hierarchical and racist way were well established in Iceland at that time and were seen as useful in Icelandic schoolbooks in classifying diversity' (200).

Kristín Loftsdóttir, `The Country without Racism: Multiculturalism and Colonial Identity Formations in Iceland', Social Identities, 17 (2011b), 11–25. DOI:10.1080/13504630.2011.531902

Kristín Loftsdóttir, `Whiteness is from Another World: Gender, Icelandic International Development and Multiculturalism', European Journal of Women’s Studies, 19 (2012a), 41–54. 'Issues concerning multiculturalism and peacekeeping as a part of international development are usually theorized separately from each other but I find them sharing entanglements with the nationalistic ideologies of Europe as carrier of justice and equality, as well as a collective forgetting of past histories that foreground and position people in relation to migrations and encounters in the present' (42). '‘Sameness’ as theorized by Gullestad is quite interesting when placed in relation to ideas of ‘whiteness’ and of western tendencies of ‘rescuing brown women from brown men’, as phrased by Spivak (1988), drawing attention to how an idea of the egalitarian Nordic countries is congruent with a particular ordering of the world into the more civilized and less civilized' (43)--directly relevant to Töfrahöllin. 'I find Stoler’s (2008) insights inspirational in this context when she critically evaluates contemporary discourses of colonial legacies, calling for the need for analysing better the ‘complexities and more subtle dispositions of the postcolonial present’ (2008: 192). Instead of focusing on the colonial ‘legacy’, she calls for the importance of looking at the ‘political life of imperial debris’ as well as how structures of dominance remain, and ‘the uneven pace with which people can extricate themselves’ (2008: 193). Introducing two terms as key concepts, ‘ruins’ and ‘imperial formation’, Stoler seeks to capture the fluidity involved' (43). 'Mary Louise Pratt’s ideas of [45] ‘brotherhood’ (1990) in relation to nationalistic ideologies can be used to illuminate the interlinking of gender and race. Late 19th-century Icelandic authors visualized Icelanders within a masculine and educated European elite, positioning themselves as a part of ‘brotherhood’ of colonizers rather than the colonized (Loftsdóttir, 2009)' (44--45). Sense of a lack of (recognition of) modernity + massive growth of international economic engagement in early C21 (45). Entry into international development discourses 45--46. 'In a speech in 2007, the Minister of Foreign Affairs argued that ‘the’ story of how a ‘poor colony’ becomes transformed into a prosperous society is inspirational to many poorer countries (Gísladóttir, 2007a)' (46). 'Interest in Islam has been growing in Iceland since 9/11, as elsewhere in Europe, which is consequently manifested to some extent in public discussions regarding Muslim immigrants and Icelandic Muslims. One can easily find heated discussions about Muslims and Islam on Icelandic blog pages, as blogging has for the last few years become an important avenue in Iceland as a way of getting one’s opinions heard (Loftsdóttir, 2011)' (46); 46--47 discusses the mosque; 47 concerns re Christianness or otherwise of education. 47 women; 'It is, nevertheless, interesting how frequently the criticism of Muslims is entangled with issues relating to Muslim women and that these aspects of the discussion are usually not objected to specifically' (47). 'References to women are thus used as a way to dwell on the criticism of Muslims in general, and to the glory of European societies' (47). 48--49 a smaller version of Kristín Loftsdóttir and Helga Björnsdóttir 2010. 'Discussions of women in relation to international development, peacekeeping and immigration have avoided criticism or concerns for the larger political context of Iceland as a western country. Thereby they are not placed in a context that would bring to light issues such as the complexities of the relationship between the US and Afghanistan, the war on terror in general or the imprisonment of Muslims in Guantanamo Bay detention camp, which must all be a part of the larger background in which these interactions and discussions take place. Iceland is thus purified of any ‘real’ historical or contemporary references' (49). 'It is, furthermore, interesting how discourses of immigration – of people moving into Europe – have been quite divorced from discourses of European projects based on ideas of modernization overseas under the banner of international development and peacekeeping ... Justifications are used in one context – the international one – to claim that ‘we’ are going to teach or help people in other countries to ‘gain’ peace and human rights, and then used in a local context at home to silence and stereotype certain communities on the basis of their alterity' (50); 'Similarly, discourses prioritizing Muslim women’s position Iceland within the grand narrative that associates European-ness with human rights, while failing to recognize Muslims as a very small minority group in the Icelandic context and as a group which is discriminated against in the contemporary European context. Being Icelandic – that is European but without a history of colonial domination – is somehow seen as intensifying this position [51] of innocence. The complete divorcing of whiteness or power from these discourses implies that whiteness in a sense belongs to another world, the world of past colonialism, of which Iceland is not and never has been a part' (50--51).

Kristín Loftsdóttir, `Belonging and the Icelandic Others: Situating Icelandic Identity in a Postcolonial Context', in Whiteness and Postcolonialism in the Nordic Region: Exceptionalism, Migrant Others and National Identities, ed. by Kristín Loftsdóttir and Lars Jensen (Farnham: Ashgate, 2012b), pp. 56--72. 'As I will show, simultaneously with resisting their position as a Danish dependency in the late nineteenth and early twentieth centuries, Icelanders participated in perpetrating and enforcing stereotypes of colonized people in other parts of the world, positioning themselves very carefully as belonging with the civilized Europeans, instead of the uncivilized "others" ' (citing herself, 2010) (57). 'As I have pointed out earlier in my own work, Icelandic images of Africa and other colonizes people were not so much concerned with constructing images of "others" as they were with positioning Icelanders as a part of the civilized European' (58). Icelanders in C19 or so WERE contemporary ancestors from the point of view of, e.g., Danes (60). 1.8% foreign nationals 1995 => over 8% 2009 (63). Anti-immigrant discourses on islam parallel other Euro countries despite Iceland having a compleyely different history: 'Parts of these discussions are similar to debates in other countries, for example the concern over the Muslim presence (Loftsdóttir 2011, 2012), which is startling given Iceland's quite different immigration history' (63). As Kristín has shown (2012, 57), simultaneously with resisting their position as a Danish dependency in the late nineteenth and early twentieth centuries, Icelanders participated in perpetrating and enforcing stereotypes of colonized people in other parts of the world, positioning themselves very carefully as belonging with the civilized Europeans, instead of the uncivilized “others”.

Kristín Loftsdóttir, `Colonialism at the Margins: Politics of Difference in Europe as Seen Through Two Icelandic Crises', Identities: Global Studies in Culture and Power, 19 (2012c), 597--615. DOI: 10.1080/1070289X.2012.732543 pages. 607-10 covers the 'Do we look like terrorists, Mr. Brown?' campaign.

Kristín Loftsdóttir and Gísli Pálsson, 'Black on White: Danish Colonialism, Iceland and the Caribbean', in Scandinavian Colonialism and the Rise of Modernity: Small Time Agents in a Global Arena, ed. by Magdalena Naum and Jonas M. Nordin, Contributions To Global Historical Archaeology, 37 (New York: Springer, 2013), pp. 37--52. DOI: 10.1007/978-1-4614-6202-6_3. http://link.springer.com/chapter/10.1007/978-1-4614-6202-6_3.

Kristín Loftsdóttir, `Going to Eden: Nordic Exceptionalism and the Image of Blackness in Iceland', African and Black Diaspora: An International Journal, 7 (2014), 27--41. DOI: 10.1080/17528631.2013.858920

Kristín Loftsdóttir, `Vikings Invade Present-Day Iceland', in Gambling Debt: Iceland’s Rise and Fall in the Global Economy, ed. by E. Paul Durrenberger and Gisli Palsson (Boulder: University Press of Colorado, 2015), pp. 3--14. DOI: 10.5876/9781607323358.c001

Kristín Loftsdóttir, ` “Still a Lot of Staring and Curiosity”: Racism and the Racialization of African Immigrants in Iceland', in New Dimensions of Diversity in Nordic Culture and Society, ed. by Jenny Björklund, Ursula Lindqvist (Newcastle upon Tyne: Cambridge Scholars Publishing, 2016), pp. 263--78.

Kristín Loftsdóttir, `Being “the Damned Foreigner”: Affective National Sentiments and Racialization of Lithuanians in Iceland', Nordic Journal of Migration Research, 7.2 (2017), 70--77. DOI: 10.1515/njmr-2017-0012

Kristjana Guðbrandsdóttir, Von: Saga Amal Tamimi ([Reykjavík]: Bókaútgáfan Hólar, 2013).

Kroesen, Riti, ‘The Valkyries in the Heroic Literature of the North’, Skáldskaparmál, 4 (1997), 129–61. 129–31 re the point that ‘shield maidens’ and ‘valkyries’ are different. One human one supernatural; I wonder, then, if we can see the latter as the mythological model for the former? ‘Certain valkyries always appear in groups. In some texts they can be grim female demons who satiate themselves on the blood and flesh of the newly slain. According to Golther [1888], these valkyries are of the oldest type, and they are not associated with Óðinn yet’ (131). Basically supports this. Unfortunately, the progression she sees in the texts doesn’t necessarily match their dates… Mainly a survey of narrative references to valk types. woo. pp. 138–51. Rubbish bit at end.

Kaarle Krohn, Suomalaiset syntyloitsut: Vertaileva tutkimus, Suomalaisen Kirjallisuuden Seuran toimituksia, 157 (Helsinki: Suomalaisen Kirjallisuuden Seura, 1917).

Krohn, Kaarle, Magische Ursprungsrunen der Finnen, trans. by Otto Bussenius, FF Communications, 52 (Helsinki: Suomalainen tiedeakatemia, 1924) [trans. from Kaarle Krohn, Suomalaiset syntyloitsut: Vertaileva tutkimus, Suomalaisen Kirjallisuuden Seuran toimituksia, 157 (Helsinki: Suomalaisen Kirjallisuuden Seura, 1917)].

Kroker, E. (ed.), Tischreden, D. Martin Luthers Werke: kritische Gesamtausgabe, 6 vols (Weimer: Böhlau, 1912–21). If you ever discover the editor of this… Try library cats.

*Kroll, J. and B. Bachrach, ‘Sin and Mental Illness in the Middle Ages’, Psychological Medicine, 14 (1984), 507–14 http://www.ncbi.nlm.nih.gov/sites/entrez?cmd=Retrieve&db=PubMed&list_uids=6387755&dopt=Citation: The modern stereotype that in the Middle Ages there was a general belief that mental illness was caused by sin is reviewed. The authors examined 57 descriptions of mental illness (madness, possession, alcoholism, epilepsy, and combinations thereof) from pre-Crusade chronicles and saints' lives. In only 9 (16%) of these descriptions did the sources attribute the mental illness to sin or wrongdoing, and in these cases the medieval authors appeared to use this attribution for its propaganda value against an enemy of their patron saints, their monastery lands, or their religious values. The medieval sources indicate that the authors were well aware of the proximate causes of mental illness, such as humoral imbalance, intemperate diet and alcohol intake, overwork, and grief. The banality that, since God causes all things he also causes mental illness, was only used by medieval authors under special circumstances and in a minority of cases. It does not constitute evidence of superstitious and primitive notions about mental illness in the early Middle Ages.

Kroll, Luisa, 'Thor's Saga', Forbes Global, 8.5 (2005), 78.

*Kuhn, A., Indische und germanische Segensprüche. Bonser 1963, 164: ‘Kuhn draws parallels between the Germanic elves who fascinate the wanderer at night and the Vedic Apsaras and gandharvas who fascinate and cause diseases to men and women respectively. Both were thought to enter into the human body and to be driven away by the recitation of a charm [fn. 8: eg. Artharveda, iv. 37] and the smelling of a herb called arâtahî (?hartshorn). Various herbs, such as St. john’s wort and valerian, were also thought to drive away elves’ (164). Notes dwarf-charm MS Bodley Auct. F. 3. 6, fo. 1, dworh (167).

Kuhn, Hans, ‘Philologisches zur altgermanischen Religionsgeschichte’, in Kleine Schriften: Aufsätze und Rezensionen aus den Gebieten der germanischen und nordischen Sprach-, Literatur- und Kulturgeschichte, 4 vols (Berlin: de Gruyter, 1969–78), iv pp. 223–321. Weird. But anyway, accoridng to Lindow bibl, Reallexicon der ermanischen Altertumskunde entry on elves repr.; more intereting new articles : ‘ “God” in Old Norse’ (258–65),

‘The vanir’ (269–77), Mainly re Njọrðr and etymology, but other stuff too. Important parallel observations to yours in infrequency of vanr—needs reading properly. E.g. points out that you get ás-, álf-, jọtun’, goð-heimar but vanaheimar with gen. pl.—surely later formation therefore (274). ‘Njörd, Frey und Freyja sind in der heidnischen Skaldendichtung gut bezeugt [attested], dazu auch, doch nur in Kenningen für Menschenwesen, Nirðir und Niọrðungar, nie [never] dagegen der uns für diese Familie geläufige Name der Wanen (vanir). Er wird in diesem Teil der Dichtung erst seit der ersten Hälfte des 11.Jahrhunderts vereinzelt genannt, in den eddischen Götterliedern aber oft. Ich sehe hierfür keine andre Erklärung, als daß der Wanen-name in den westnordischen Ländern mindestens bis gegen 1000 noch kaum bekannt war, die Eddalieder, die ihn nennen, aber jünger sind. Eine wichtige Spur, Van-landi als Name eines der mythischen Ahnherrn des altschwedischen Königsgeschlechts, bezeugt seit rund 900, gibt uns Recht zu der These, daß der Name vanir und die an ihn geknüpften Mythen schwedischer Herkunft waren und in den Jahrzehnten um die Jahrtausendwende nach Norwegen drangen, als es dort mit dem Heidentum—als Kult-religion—zuende ging, wärend es in den Kerngebieten Schwedens noch unerschüttert war

‘Asgard, Midgard und Utgard’ (295–302) questions age of this distinction. Eek! Metsätalo. ‘Der darglegte Gebrauch von germ. undar ist der einzige,der an. und/undir Miðgarði also “auf der (ganzen) Erde” erklären kann, und er sichert damit im Bunde mit Grímnismál 41 die Aukunft [piece of information] Snorris, daß Miðgarðr als ein um die bewohnte [inhabited] Erde aufgefürhrter Wall gedacht war und sein zweites Glied hier ähnliches bedeutete wie nach ihm Ás- und Út-garðr’ (298). ‘Es kommt noch hinzu, daß sich nach einem vielbezeugten Mythus die schon erwähnte Weltschlange im Meere rings um die Erde ringelte, diese also vom Weltmeer umgeben war. Was sollte da noch ein Wall um den Erdkreis zum Schutz vor den Riesen?’ (301).

Miðgarðr is paralleled by the well-attested Old English middangeard (literally ‘middle-enclosure’), alongside other Germanic cognates (see Kuhn 1978, 298–300),

Kulikowski, Michael, ‘Nation Versus Army: A Necessary Contrast?’, in On Barbarian Identity: Critical Approaches to Ethnicity in the Early Middle Ages, ed. by Andrew Gillett, Studies in the Early Middle Ages, 4 (Turnhout: Brepols, 2002), pp. 69–84. 69 n. 2: ‘The use of the term “barbarian” is deliberate and surely non-pejorative. It is to be preferred programmatically to the noun “German” and the adjective “Germanic”. “Germans” and “Germanic peoples” are the legacy of nineteenth-century philology; the usage posits community and ethnicity on the basis of shared language. But we know that before the Carolingian era, language was not regarded as a sign of ethnic distinction (Pohl, “Telling the Difference”), while late antique authors [70, still n. 2] did not include in their definition of Germans many groups which modern scholars, working in the shadow of philology, freely so classify’. Hmm…

*Künzel, Rudi, ‘Paganisme, syncrétisme et culture religeuse populaire au haut moyen âge’, Annales, 47 (1992), 1055–69.

Kurtz, Benjamin P., From St. Antony to St. Guthlac: A Study in Biography, University of California Publications in Modern Philology, vol. 12, no. 2 (1926, pp. 103-46)

Kuusi, Matti, 'Concerning Unwritten Literature', in Matti Kuusi, Mind and Form in Folklore: Selected Articles, ed. by Henni Ilomäki, trans. by Hildi Hawkins, Studia fennica. Folkloristica, 3 (Helsinki: Suomalaisen Kirjallisuuden Seura, [1994]), pp. 23-36

Kuypers, A. B. (ed.), The Prayer Book of Aedeluald the Bishop, Commonly Called the Book of Cerne (Cambridge, 1902). ‘The title Book of Cerne … has been retained. In reality the book had no connection with Cerne, at any rate until a late stage in its history; at most it may have found its way there in the middle ages’ (v). But the aelf bit is in BL. Royal MS. 2. A. xx; description p. 200. Vellum MS 52 leaves, leaves soiled and stained. ‘It was written in England in the eighth century’ quoting E. Maunde Thompson, Catalogue of Ancient Manuscripts in the British Museum. 3 hands, this in hand 2, ‘transitional between round and pointed’, also from Thompson. diplomatic ed. of original text pp. 201-225. p. 221 for Royal MS charm thing: f. 45v reads (whole thing coterminous with folio):

oratio

Obsecro te his xps filius di uini per crucem

tuuam [2nd u partially erased] ut demittas delicta mea · pro beata

cruce · custodi caput meum · pro benedicta

cruce custodi oculos meos · pro ueneranda

cruce custodi manus meas · pro sca cruce

custodi uiscera mea · pro gloriosa cruce custodi

genua mea · pro honorabili cruce custodi

pedes meos · et omnia membra mea ab omni

bus insidiis inimici · pro dedicata cruce in cor

pore xpi [tui interlined Ac (ie later hand)] · custodi animam meam et libera me in

nouissimo die ab omnibus aduersariis · pro clauibus

sanctis quae in corpore xpi dedicate erant ·

tribue mihi uitam æternam et misericordiam tuam

his xps · et uisitatio tua sca custodiate spm meum ·

Eulogumen · patera · cae yo · cae agion · pneuma ·

cae nym · cae ia · cae iseonas · nenon amin · adiuro te

satanae diabulus aelfae . per dm [space of 5 letters] uiuum

ac uerum · et per trementem diem iudicii [space of 2 letters] ut

refugiatur ab homine illo qui abeat hunc aepist

scriptum secum in nomine di patris et filii et

sps sci

Kuczaj, Stan A. II and Jennifer L. Hendry, ‘Does Language Help Animals Think?’, in Language in Mind: Advances in the Study of Language and Thought, ed. by Dedre Gentner and Susan Goldin-Meadow (Cambridge, MA: MIT Press, 2003), pp. 237–75. ‘Although some nonhuman primate species and some cetacean species have impressive cognitive abilities, these abilities are primarily concerned with the here and now, oftentimes the attainment of some concrete goal. In contrast, even young human children spontaneously engage in dialogues concerning hypoethetical events. One important difference between human and animal cognition, then, may be the extent to which possible and even impossible events and objects can be represented’ (241).

Kunkel, Benjamin, Utopia or Bust: A Guide to the Present Crisis (London: Verso, 2014).

*Kvideland, Reimund, and Henning K. Sehmsdorf, eds, Scandinavian Folk Belief and Legend (Minneapolis, 1988).

L

La Berge, Leigh Claire, `Capitalist Realism and Serial Form: The Fifth Season of The Wire', Criticism, 52 (2010), 547--67. DOI: 10.1353/crt.2010.0046, repr. in ''Reading Capitalist Realism'', ed. by Alison Shonkwiler and Leigh Claire La Berge (Iowa City: University of Iowa Press, 2014), pp. 115--39. ' The representation of black economic violence produces one form of seriality—that is, the series' realism. Conversely, white fictitious killing, the form of seriality that emerges in season 5, offers a critique of the series' previous realism and its reception. Black serial killing is read transparently as economic: it is treated as real within the narrative frame, and it is read as realist by the viewer; white serial killing is treated as psychological within the narrative frame and therefore read as not realist by the viewer.'

La Berge, Leigh Claire, Scandals and Abstraction: Financial Fiction of the Long 1980s (Oxford: Oxford University Press, 2014). 'Scandals and Abstraction is a literary history of what happens to narrative form when too much money circulates at once. The particular scene of overaccumulation that the book concentrates on dates in the United States to the late 1970s and 1980s. An event whose effects continue into the present, the fact of too much money was most recently, and spectacularly, represented in the 2007–8 credit crisis. But before that crisis, the presence of overaccumulated money capital had (p.4) already staked out an impressive archive in literature, film, and the expanse of horizontal, textual space that I call financial print culture.' 'The larger transition that Scandals and Abstraction provides through its literary and cultural history is that of how finance came to stand in metonymically for “the economy” in the sense that the representation of the financial sector of economic activity is the closest thing we have to the representation of an economic totality. My contention can be demonstrated empirically, as the New York Times did in 2009 when it reported that the bulk of recent economic journalism concerned financial services, but I am more interested in exploring a cultural logic through which economic signification is derived in large part through the representation of finance.6 My claim is that this metonymic substitution itself is foundational for our contemporary financial society, and I intend to contribute to the growing field of work that some scholars have begun calling “critical finance studies” and others “cultures of finance.”7' (p. 4). 'Because the ascension of finance to a site of representational dominance frames our contemporary moment, a history of that ascension provides a site for its critique. The literary and cultural analyses that constitute this book reveal that this substitution of finance for the economy transpired on three broad levels' (5): right, so medievalism and other backwards-looking forms of writing help us to see the economy, capitalist or otherwise, from a not-in-terms-of-finance point of view. 'In the work of Tom Wolfe, Oliver Stone, and Jane Smiley I delimit a nostalgic capitalist realism'--sounds a bit like SSF? 'Three theoretical constructions predominate (p.11) throughout my study, and they traverse and unify my cultural archive; I present them here by the scale in which they structure the book. The first I call “financial masculinity,” the second, “financial print culture,” and the third, “financial form.” Financial masculinity organizes the idioms and logics of interpersonal violence, of white masculine anxiety in the face of a newly global and permeable economy, and of the heterosexual possibility and homosexual intrigue that seems both available and feared wherever financial transactions occur. The second theoretical constant that defines this study is, strictly speaking, not limited to representation: these texts represent and engage with same financial print culture that I have used to introduce and contextualize them, an engagement which ultimately becomes a formal problem.' Interesting on how lit problematises economic debates about the nature of value: 'And because representation is part of finance, the study of its representation has the potential to reveal something about the object itself. At the same time, the repeated claim from critics such as Shell that money, like language, is a system of signs is as true as it is in need (p.26) of refinement. David Graeber has suggested that money’s lack of a stable referent, its imaginary qualities, are themselves a kind of property distributed by class so that the question one should ask is not whether finance contains literary-like fictions, but: For whom and how do these fictitious values become real?87 Each side of my archive is haunted by the other: Within the literary archive of novels, journalism, and autobiography remains the question is: not all representation of the economy a metaphorical elaboration of some quality, in finance, particularly, the elaboration of violence? Conversely, political economy remains haunted by the poststructuralist question: what if value itself is fundamentally a discursive problem? Such fundamental questions, problematics really, cannot be answered but only negotiated anew.' Fn 7: '(7) . These terms are now being used in conferences and working groups, primarily. Financialization is an economic order. This book is about financialization, but here, in the introduction, I need to situate financialization in a larger, political, historical context that many critics refer to as neoliberalism. I like Michael Hardt’s definition of neoliberalism as one in which the market controls the state; classical liberalism reverses the roles. Hardt, Michael. “Militant Life.” New Left Review 64, July-August 2010Find it in your Library. See also, Leo Panitch and Martijn Konigns “Myths of Neoliberal Deregulation” New Left Review 57 (May-June 2009): 67–83Find it in your Library, for a definition that rejects the commonly held view that neoliberalism is an effect of deregulation. In the broader field of representation, for the cultural logics of neoliberalism see, for example, Everybody’s Family Romance: Reading Incest in Neoliberal America by Gillian Harkins (Minneapolis: Minnesota University Press, 2009)'. 'The point is not to accuse these critics of some sort of heresy or to claim that Marxists are entitled to a monopoly on economic criticism; I too have plenty of problems with the intellectual traditions of Marxism, many of which are reactionary and sclerotic, full of what Benjamin himself so accurately diagnosed as “leftist melancholy.” But it is to point out that perhaps Marx’s strongest argument—that value is social, exploitative and imminently transformable—is itself abandoned in many of these critiques' (p. 22). 'In film studies, Jerome Christensen considers the absolute immanence of the corporate structure as an aesthetic form in his America’s Corporate Art: The Studio Authorship of Hollywood Motion Pictures where movie plots double as corporate organizational plots, and vice versa. These works leave latent the description of the larger structure—contemporary capitalism—that animates the local contexts that they examine, and it is precisely this theoretical space that my project seeks to fill' (p. 24). 'It may be objected that the tension I have isolated is a rehearsal of the basic axis that defines, and thus, (p.32) separates Marxism and poststructuralism: externality versus internality, durée versus spatiality, production versus exchange, class versus subject, immanent versus transcendent, and so on. If literary scholars accept the first set of alternatives, then they see texts as determined by the economy; if they accept the second, then texts have a homological structure that is like the economy.'

Ladd, C. A., ‘The “Rubens” Manuscript and Archbishop Ælfric’s Vocabulary’, Review of English Studies, new series, 11 (1960), 353–64. Good article on history of provenance etc. but not relevant to me

***La Farge, Beatrice and John Tucker, Glossary to the Poetic Edda (Heidelberg, 1992).

Lagerholm, Åke (ed.), Drei Lygisọgur: Egils saga einhenda ok Ásmundar berserkjabana, Ála flekks saga, Flóres saga konungs ok sona hans, Altnordische Saga-Bibliothek, 17 (Halle (Saale): Niemeyer, 1927). Ála Flekks saga ed. 84–120. Ch 12 105–107:

‘1. Eina nótt liggr Áli í sæng sinni sofandi, en sveinar hans lágu umkring hann. Áli lætr þá illa í svefni, ok eru svenfarir hans bæði harðar ok langar; 2. en um síðir vaknar hann,ok var þá ákafliga móðr, ok þat [sá] fylgðarmenn Ála, at hann hafði á sínum líkama mọrg sár ok stór. Þeir fréttu hann, hverju þetta sætti. [106] 3. [H]ann tekr svá til máls: “Nótt trọllkona kom til mín,” sagði hann, “ok barði mik með járnsvipu bæði hart ok tíðum, [ok] kvaz eigi fyrr hafa mátt hefna mér, er [ek] hljóp í burt frá henni ór hellinum, ok þat annat, er [ek] lagða á Glóðarauga bróður hennar, ok lagði hom þat á mik, at þessi sár skyldi aldri gróa fyrr en [b]rœðr hennar gœddi mik; 4. ok í þeim sárum skylda ek liggja X vetr, ok ef ek yrða þá eigi grœddr, [þá] skylda ek andaz ór þeim sárum. Er ek nú svá stirðr ok lerkaðr, at ek má héðan hvergi ganga.” [105–6]. Puts sagac. 1400 lxvii–lxviii; earliest MS C15 lxviii.

*Laín Entralgo, Pedro, The Therapy of the Word in Classical Antiquity, ed. and trans by L. J. Rather and John M. Sharp (London 1970). First pulb. 1958. [GUL Anthrop K410 LAINE]

Laing, David (ed.), The Orygynale Cronykilof Scotland by Androw of Wyntoun, The Historians of Scotland, 2,3, 9, 3 vols (Edinburgh: Edmonston and Douglas; Paterson, 1872–79).

Laing, Margaret, ‘Anchor Texts and Literary Manuscripts in Early Middle English’, in Regionalism in Late Medieval Manuscripts and Texts: Essays Celebrating the Publication of ‘A Linguistic Atlas of Late Mediaeval English’, ed. by Felicity Riddy (Cambridge: XXXX, 1991), pp. 27–52.

Laing, Margaret, Catalogue of Sources for a Linguistic Atlas of Early Medieval English (Cambridge, 1993)

Lakoff, George, Women, Fire and Dangerous Things: What Categories Reveal about the Mind (Chicago, 1987)

Lambertus, Hendrik (2013): Von monströsen Helden und heldenhaften Monstern. Zur Darstellun und Funktion des Fremden in den originalen Riddarasögur, Basel/Tübingen: A. Francke Verlag.

Lampe, G. W. H., A Patristic Greek Lexicon (Oxford: Oxford University Press, 1961)

Lanchester, John, Whoops! Why Everyone Owes Everyone and No-One Can Pay (London: Penguin, 2010). 'How did we get here? How did we get from an economy in which banks and credit function the way they're supposed to, to this place we're in now, the Reykjavíkisation of the world economy?' (6). 'Only a few months on from that, and Ireland was in the worst economic contraction of any developed country since the Great Depression. Ireland, joked The Economist in February 2008 (or maybe that should be semi-joked), is at risk of being 'Reykjavík-on-Liffey', and it quoted a local witticism: 'What's the difference between Ireland and Iceland? Six months and one letter'. (145).

Lanchester, John, Capital (London: Faber and Faber, 2012)

Lang, James T., ‘Sigurd and Weland in Pre-Conquest Carving from Northern England’, The Yorkshire Archaeological Journal, 48 (1976), 83–94. ‘The carving upon which the Sigurd scene intrudes at Nunburnholme depicts a cleric holding a chalice and the host, and it is tempting to see the juxtaposition as deliberate. The Sigurd-Regin repast was evilly inspired yet brought enlightenment to the hero at the cost of his foster-father’s death, whereas the Eucharist represented above is the Christian repast, dependent on the Passion and offering more far-reaching rewards than Sigurd’s. It would be natural to bestow a diabolical head upon Regin in a design which conveyed the triumph og Christianity over a pagan symbol. This type of juxtaposition was long established as it occurs on the front of the Franks Casket, where Boðvild’s[sic] visit to Weland, with its implications of seduction and pregnancy, is portryed alongside the Magi and the Virgin and Child’ [cites Davidson 1969, 219]. ‘The common factor of the Sigurd and Weland cycles in the smith. Ninety years ago Bishop Browne saw the iconographical overlap between Weland and Regin, and the sculpture from Yorkshire now substantiates his speculation. Smiths have a long history in illustrative carving and may have associations with death … Perhaps the illustrative sculpture of Northern England during the Viking Age was perpetuating a long tradition of symbolism as well as reflecting the current taste for the heroic’ (94). Plate 18 of Ferrell 1982 is photo by Lang of ‘Sculptured stone cross-shaft with figure in distinctive “mythological” dress; St Peter’s, Kirkgate, Leeds, West Yorkshire, England’, has Weland piccy at foot corresponding to Lang 1976, 92 (fig. 7a).

Lang, James, York and Eastern Yorkshire, Corpus of Anglo-Saxon Stone Sculpture, 3 (Oxford, 1991). Weland pp. 37, 71–72, 202–3.

Lang, James, ‘The Imagery of the Franks Casket: Another Approach’, in Northumbria’s Golden Age, ed. by Jane Hawkes and Susan Mills (Stroud, 1999), pp. 247-55. Cites Bruce-Mitford 1969, 16, that Ægil’s fortress affair ‘strongly resembles the plan of the Tabernacle in the Codex Amiatinus’ (248). Sees front tied to top with Egil, top to back with tabernacle; all relating to the dangers of ‘revenge and its wider consequences after a major injustice’ (249, cf. 248-9). Weland and Titus correspond and juxtaposed. Weland offering cup just like figure under throne in the Dom scene on the back: Weland judging Niðhad as Titus’s judge Fronto judges defeated Jerusalem? (250-51). Rom. and Rem exiles, like the jews on the back and like Weland; cf. also Niðhad’s two sons (251). Weland as virtually divine revenge figure (252). Sees r/h panel in the context of psalm 30, Increpa feras arundis ‘Rebuke the beasts that dwell among the reeds’) (252). Hmm. NB figure under judge’s trone on back panel hold staff/chair-leg as well as cup: cf. figure by the central mound on r/h panel?

*Langenhove, G. van (ed.), Aldhelm’s De Lavdibvs Virginitatis with Latin and Old English Glosses. Manuscript 1650 of the Royal Library in Brussels, Rijksuniversiteit te Gent, Werken uitgegeven door de Faculteit van de Wijsbegeerte en Letteren, Extra Serie, 2 (Bruges, 1941) [899.a.644 WEST ROOM; H F. 56 – 789 Yliopiston kirjasto, käyttö vain erikoislukusalissa’]

Langenhove, G. van (ed.). 1941. Aldhelm’s De laudibus virginitatis with Latin and Old English Glosses. Manuscript 1650 of the Royal Library in Brussels, Rijksuniversiteit te Gent, Werken uitgegeven door de Faculteit van de Wijsbegeerte en Letteren, Extra Serie, 2 (Bruges: Saint Catherine Press)

Langeslag, Paul Sander, “Trǫll and Ethnicity in Egils saga.” Á austrvega: Saga and East Scandinavia. Preprint Papers of the 14th International Saga Conference, Uppsala, 9th–15th August 2009. Eds. Agneta Ney, Henrik Williams, and Fredrik Charpentier Ljungqvist. Institutionen för humaniora och samhällsvetenskaps skriftserie 14. Gävle: Gävle UP, 2009. 2.560–7 http://www.saga.nordiska.uu.se/preprint/

Langland, William, The Vision of Piers Plowman: A Critical Edition of the B-Text based on Trinity College Cambridge MS B.15.17, ed,. by A. V. C. Schmidt, 2nd edn (London: Everyman, 1995).

Lansing, Tereza. 2011. Post-medieval production, dissemination and reception of "Hrólfs saga kraka." Unpublished Ph.D. thesis, University of Copenhagen.

Lapidge, Michael, ‘The Hermeneutic Style in Tenth-Century Anglo-Latin Literature’, Anglo-Lat lit. 105–49, orig. 1975 141–42 eds a Latin catalogue poem of medical terms, might be useful. It wasn’t.

Lapidge, Michael and Michael Herren, Aldhelm: The Prose Works (Cambridge, 1979). ‘Virgins of Christ and raw recruits of the Church must therefore fight with muscular energy against those seven wild [p. 240] beasts of the virulent vices, who with rabid molars and venemous bicuspids strive to mangle violently whoever is unarmed and despoiled of the breastplate of virginity and stripped of the shield of modesty; and they must struggle zealously with the arrows of spiritual armament and the iron-tipped spears of the virtues as if against the most ferocious armies of barbarians, who do not desist from battering repeatedly the shield-wall of the young soldiers of Christ with the catapult of perverse deceit. In no way let use sloppily offer to these savage enemies the backs of our shoulder-blades in place of shield-bosses, after the fashion of timid soldiers effeminately fearing the horrow of war and the battle calls of the trumpeter!’ (68; ch. XI). Interesting re construction of barbarians? 73 vs married life and how married women adorn themselves ‘to be the kindling of marital wantonness’ (73, ehwald p. 246; ch. XVII)

XXV CLEMENT ‘Therefore if he, not yet regenerated (by baptism), so greatly esteemed and took possession of what was most excellent among all the grades of the virtues and most difficult for the nature of mortals, how much more is it appropriate to believe that, after he had acepted the principles of the faith and had spurned the religion of the gentiles, he conserved (this virtue) more fully and perfectly when he followed Peter throuhg the provinces showing the seeds of the divine Word and cultivating the shoots of the gospel-vine in the ditches of the believing, and destroying at the root the lethal wild vines of Simoniacal necromancy!’ (82, ehwald 257). 83 ‘She shall be yours and shall not die except at the end of the world.’ Admittedly re Rome, not Arwen.

XXVI re Martin ‘For he raised from death’s door back to the light of life the corpse of a catechumen whom the grim ferocity of Fortune, as they say, and the violent cruelty of the Fates (who) spare no one, or rather the pitilessness of chill death, had suddenly overcome, while he was still bereft of the sacrament of regenerating grace’ ‘Through the superior grace of his merits he made the deceitful tricks [p. 262] of that rascal Anatolius fall completely apart and vanish into thin air like a ridiculous phantom—deceits which the fraudulent company of his spiteful rivals, armed with a thousand devices for doing evil, was audaciously pushing forward under the demonstrable sham of a cloak of deceit’ (85, ehwald 261)

XXVIII starts with Anthony and doesn’t mention temptation scenes (tho’ a short old entry I admit), p. 87. Paul too 87–88—does he get temptation? XXIX, 88–89 re Hilarion, with 2 monster-fighting things.

XXXXbla, that’s as far as I’ve gotXXXX

Lapidge, Michael, ‘An Isidorian Epitome from Early Anglo-Saxon England’, in Anglo-Latin Literature 600–899 (London: XXXX, 1996), pp. 183–223, reprinted from Romanobarbarica, 10 (1988–89), 443–83. Isodore etym. ‘Certainly it was known at a very [184] early stage, arguably by the middle of the seventh century, in the British Isles: we have evidence of its use by various seventh-century Hiberno-Latin authors in Ireland’ (183–84). But no early MSS, except probably mid-C7 Irish script fragment at St Gallen (184); A-S set miniscule fragment c. 800 (184–85). Epitome is Paris, Bibliothèque Nationale, lat. 1750, ff. 140–52. Palaeog Northern France s. viii/ix. (185). Contents 185–86. Epitome itself ff. 146v–52r. Lapidge calls the Isidore epitome De diuersis rebus cos it says that at the end. Mistkaes and abbreviations show A-S minuscule exemplar (187–188). 8 OE glosses; check if these are in Cleo:

Stragulum id<est> stren

Torques . halsberigold

Murenulae . cyniuiddan

Priuignus. . . id est steopsunu

Stirio . hrooc

Pice . ciae

Merula . oslae

Bufo . uuf

(ed. 188). Reckons they’re C7/8 on ling. ev, ang and probably not Northhumbrian (due to presence of final nasals) 188–89. Actually goes for ‘perhaps close to or not long after c. 700’ (189), which is too precise. Later takes this as read (e.g. 190 ‘That a manuscript of the Eymologiae had been glossed in this way in England by c. 700 is interesting enough in itself’ (190).) But does show that merula . oslae and bufo . uuf are in Ép-Erf, oslae (‘ouzel’) here and EE only in OE and lemmata otherwise no source in EE (190) and this is proper ev. for pre EE date. Some clever stuff in epitome (193–95). NB that he adds information re Isidore’s definition of trabea from Suetonius quote in Servius’s Commentarius in Vergilii Aeneida (194–95) which also known in fragmentary early C8 text in Boniface’s circle and taken to the continent (195). Check this on nymphae etc. Disses follies 196–97. Crappy MS, with stuff all out of order (presumaby copied off loose ff. or something) 197–199. transcribed/ed. 199–223. We seem to have book 8 from the middle on (pp. 199–201), which seems to include the bit where nymphae should be, but they’re not there, so unlikely that this epitome underlies ælfen glosses. Check whether any of the glosses are Cleo.

Lapidge, Michael, ‘Old English Glossography: The Latin Context’, in Anglo-Latin Literature 600–899 (London, 1996), pp. 169–81, reprinted from Anglo-Saxon Glossography: Papers Read at the International Conference, Brussels, 8 and 9 September 1986, ed. by R. Derolez (Brussels, 1992), pp. 45–57. Moans re selectivity in editing glosses—omit context of latin giving only lemmata, omit non-OE glosses (170-1). Not otherwise very useful unfortunately.

Lapidge, Michael, ‘The Study of Latin Texts in Late Anglo-Saxon England [1]: The Evidence of Latin Glosses’, in Latin and the Vernacular Languages in Early Medieval Britain, ed. by Nicholas Brooks (Leicester, 1982), pp. 99-140.

Lapidge, Michael, ‘Beowulf, Aldhelm, the Liber monstrorum and Wessex’, Studi Medievali, 3rd series, 23 (1982), 151–92

Lapidge, Michael and James L. Rosier (trans.), Aldhelm: The Poetic Works (Cambridge: 1985). Source of D8.3 Quinn 1956, 69-219, Carmen de Virginitiate: ‘I do not seek verses and poetic measures from the rustic Muses, nor do I seek metrical songs from the Castalian nymphs who, they say, guard the lofty summit of Helicon; nor do I ask that Phoebus, whom his mother Latona bore on Delos, grant me a tongue, expressive in utterance; never do I deign to speak by means of unutterable verses, as the clear-sounding poet [i.e. Vergil] is one said to have proclaimed: // Open Helicon now, goddesses, and direct my song! [Aen. VII.641]. // Rather, I shall strive with prayers to move the Thunderer, [104] Who grants us the divine declaration of the gentle Word…’ (103-4; pp. 353-4 in ed.).

Pref: ‘I do not declaim my verses in the direction of the Castalian nymphs, nor has any swarm (of bees) spread nectar in my mouth; by the same token I do not traverse the summits of Apollo, nor do I prostrate myself on Parnassus, nor am I entranced by any poetic vision’ (70; ehwald 97).

XCV. enigma of Scylla (91, ehwald 142): Look, the Fates gave me the name of dogs—thus does the language of the Greeks render it in words—ever since the incantations of dread Circe, who stained the waters of the flowing fountain with her words, deceived me. Weaving words, the cruel witch deprived me of thighs together with shins, and calves together with knees [5]. Terrified mariners relate that, as they impel their ships with oars and cleave the sea, sweeping along the mighty waves while the tempest rages, where the broad blade of the oar runs through the water [10], they hear from afar the howling offspring that barks about my loins. Thus the daughter of Titan [scil. Circe] once tricked me, so that I should live as an exile—deservedly—in the salt waves’ (91). Note 85, p. 254, ‘It is difficult to know where Aldhelm found the story, if not in Ovid: no other Latin source earlier than Aldhelm contains precisely the information which he includes’ (254), also spots some verbal reminiscences on the same note and page. Where Aldhelm get’s Gk skylax ‘puppy’, Lapidge doesn’t know (254).

Enigma on Woody Nightshade (no. CXVIII)—as identified by Cameron: ‘A purple flower, I grow in the fields with shaggy foliage. I am very similar to an oyster: thus with reddened dye of scarlet a purplish blood oozes by drops from my branches. I do not wish to snatch away the spoils of life from him who eats me, nor do my gentle poisons deprive him utterly of reason. Nevertheless a certain touch of insanity torments him as, mad with dizziness, he whirls his limbs in a circle’ (93, Ehwald 144).

Michael Lapidge, ‘Beowulf and the Psychology of Terror’, in Heroic Poetry in the Anglo-Saxon Period: Studies in Honor of Jess B. Bessinger, Jr., ed. by Helen Damico and John Leyerle, Studies in Medieval Culture, 32 (Kalamazoo, MI: Medieval Institute Publications, 1993), pp. 373–402.

Lapidge, Michael, ‘The School of Theodore and Hadrian’, in Anglo-Latin Literature 600–899 (London, 1996), pp. 141–68, repr. from Anglo-Saxon England, 15 (1986), 45–72. Reckons iudicia Theodori ‘certainly by Theodore’ (48) with refs, but their relevance not self-evident.

pp. 55-58, 67-72. re Leiden gloss. A Greek litany is found as a C10 English addition to the continental psalter, BL Cotton Galba A. xviii, but ‘its presence in England as early as the second half of the eighth century is guaranteed by the fact that a Latin translation of it is found in BL Royal 2. A. XX (?Worcester, s. viii2), 26e–v’ (49, n. 29, citing Edmund Bishop, Liturgica Historica (Oxford, 1918), pp. 137–48). ‘Before turning to these glossaries, we should bear in mind the various stages in the compilation of a glossary: first, various (perhaps random) interpretations of interpretamenta are copied into a manuscript above or alongside particular difficult words (or: lemmata); secondly, the various lemmata and their accompanying [54] interpretamenta are collected and copied out separately in the order in which they occur in the text (we refer to these as glossae collectae); thirdly, the various glossae collectae are sorted into roughly alphabetical order, with all items beginning with same letter being grouped together (a-order); finally, the entries under each letter are re-sorted into more precise alphabetical order, taking accound of the first two letters of each lemma (ab-order). A surviving glossary may (and usually does) include materials or batches of words treated in any of these ways, though it will be obvious that when one is trying to identify the text on which the glosses were based, glossae collectae offer the clearest evidence. It is also obvious that, of all texts, glossaries are the most prone to scribal interference: to selective copying, interpolation, omission, and so on’ (54).

Leiden glossary c. 800 at St Gallen, Leiden, Bibliotheek der Rijksuniversiteit, Voss. lat. Q. 69, 20r–36r), citing de Meyier 1975 (54). Origins of batches listed 54-55. No etymologiae, but other Isidore stuff. Must adte c. 650 x 800 then (55). Reckons Leiden shares a source with the (then) unprinted Paris Bibliothèque Nationale lat. 2685, s. ix 2nd half; c. 2 thirds of 2685 entries identical with Leiden; each has some that the other doesn’t, so presumably each abbreviating. But OE glosses seem to be printed by Meritt `1945, 33-5, 40-2, 45, 48, 53 (56, n. 61) (56). But over 25 other fairly closely related MSS., provisional list in Appendix, pp. 68-72; more distantly related ones, incl. Ép-Erf-Corp and Cleo I-II, omitted. Aldhelm shows knowledge of most of the Leiden texts, some quite rare. Must have been available at Canterbury (due to Corpus Glossary) and before c. 700 as ‘the Epinal [sic] manuscript (now Epinal [sic] Bibliothèque municipale 72) has recently been redated to c. 700 on palaeographical grounds’ [citing Brown 1982]. ‘A number of manuscripts of the Leiden family independently assign various explanations of individual words by name to Theodore or Hadrian’, incl. Leiden s.v. cynaris (58, see 58–9). Re Leiden, then, are pp. 54-59.

Lapidge, Michael, ‘The Study of Greek at the School of Canterbury in the Seventh Century’, in Anglo-Latin Literature 600–899 (London 1996), pp. 123–39, reprinted from The Sacred Nectar of the Greeks: The Study of Greek in the West in the Early Middle Ages, ed. by Michael Herren (London, 1988), 169–94.

Lapidge, Michael and Peter S. Baker Byrhtferth’s Enchiridion, Early English Text Society, s.s. 15 (Oxford, 1995). ‘No Anglo-Saxon author appears to have studied Aldhelm more intently than B did. His Latin writings … are permeated with Aldhelmian diction [refs]. The Latin portions of E[nchiridion], particularly iv.i, show similar debts to Aldhelm, but such debts are to be found even in the Old English portions of the work, as, for example, when B uses the simile of the pure bee (iii. i. 119-20) or refers to the Sirens and Castalian nymphs who dwell on Mount Helicon (ii. i. 205-14), in a passage in which B combines classical allusions drawn from Aldhelm’s prose De Virginitate (c. xl) and his Car[lxxxiv]men de Virginitate (CdV 24-7). B’s dependence on Aldhelm in this last example was so close that he not only adopted Aldhelm’s diction but also incorporated into his Old English prse the glosses which accompanied Aldhelm’s text in the manuscript he was using. The manuscript in question, which apparently contained both the prose and verse versions of Aldhelm’s work, does not happen to survive, but it is interesting to note that the very same manuscript apparently furnished the lemmata and glosses for the Aldhelmian glossary now in London, BL, Cotton Cleopatra A. iii fols. 92-117 (the so-called “Third Cleopatra Glossary”). Cotton Cleopatra A.iii is of mid-tenth-century date (its script is Anglo-Saxon Square miniscule of Phase II) and of possible—but not certain—origin at St Augustine’s, Canterbury [Dumville, ASE 23, 1994, 137-9]. On chronological grounds, therefore, it could have been consulted by B; but the greater likelihood is that B was using the manuscript of Aldhelm from which the “Third Cleopatra Glossary” was compiled’ (lxxxiii-lxxxiv).

‘Presumably by analogy with strong nouns, the weak gp. ending sometimes appears as –a: nama 2×; prica 3×; steorra 1×. By analogy with other parts of the weak paradigm the ending twice appears as –an: timan 1×; witan 1×.’ (xcviii). Hoad 1994 misses these.

Lapidge, Michael, Anglo-Latin Literature 600-899 (London, 1996). 420, n. 48 lists Leiden, Bibliotheek der Rijksuniversiteitm Voss. Q. 106 as ‘?Fleury, s. ix/x’ and as an unnoticed example of the 2nd recension of Aldhelm’s Enigmata.

Lapidge, Michael, ‘The Archetype of Beowulf’, Anglo-Saxon England, 29 (2000), 5–41.

Lapidge, Michael, ‘Versifying the Bible in the Middle Ages’, in The Text in the Community: Essays on Medieval Works, Manuscripts, Authors, and Readers, ed. by Jill Mann and Maura Nolan (Notre Dame, Indiana: University of Notre Dame Press, 2006), pp. 11–40. Main point of interest to me is that he argues that the mode of trnslation of the Exodus poet was—consistently with a C19 argument but contrary to later and msplaced scepticism—influenced by Latin versifiers of the Bible like Arator.

Lapidge, Michael, ‘The Career of Aldhelm’, Anglo-Saxon England, 36 (2007), 15–69

Lane, Edward William, An Arabic-English Lexicon, vols 6-8 ed. by Stanley Lane-Poole, 8 vols (London: Williams and Norgate, 1863-93).

*Lane, G. S., ‘The Germano-Celtic Vocabulary’, Language, 9 (1933), 244–64.

Larner, Christina, Enemies of God: The Witch-Hunt in Scotland (Oxford: Blackwell, 1981)

Larrington, Carolyne (trans.), The Poetic Edda (Oxford: Oxford University Press, 1999)

Larrington, Carolyne, ‘ “What Does Woman Want?” Mær and Munr in Skírnismál’, Álvíssmál, 1 (1992), 3–16. P592.c.76 NF6 Reckons Bergen rune-stave is C13. Check. NBs re ergi of she-wolf on stave trad. that she-wolf mates only with lowliest male in the pack (5 n. 2), citing Manciples tale sec. 9, 183-6 and a book. 7 ff. gets into the charm Munr appears 8 times in the poem. Nice list of what women don’t want on the basis of the poem (7). 8-9 re threat of being stared at; theory of gaze, men as gazing subjects, women as gazed at objects etc. Cf. Þórhildr skáldkona, Þryð (11-12).

Larrington, Carolyne, ‘The Fairy Mistress in Medieval Literary Fantasy’, in Writing and Fantasy, ed. by Ceri Sullivan and Barbara White (London: Longman, 1999), pp. 32–47. Seems to argue explicitly for celtic origins. RR 9006.c.7392 Yeah, passim but especially 35–36 with entry to England via arthuriana etc.

Larrington, Carolyne, ‘Vafþrúnismál and Grímnismál: Cosmic History, Cosmic Geography’, in The Poetic Edda: Essays on Old Norse Mythology, ed. by Paul Acker and Carolyne Larrington (New York: Routledge, 2002), pp. 59–77.

Larrington, Carolyne, and Peter Robinson (eds), `Sólarljóð', in Poetry on Christian Subjects, ed. by Margaret Clunies Ross, Skaldic Poetry of the Scandinavian Middle Ages, 7, 2 vols (Turnhout: Brepols, 2007), i, 287-357

Larrington, Carolyne, `Awkward Adolescents: Male Maturation in Norse Literature', in Youth and Age in the Medieval North, ed. by Shannon Lewis-Simpson, XXXXX (Leiden: Brill, 2008), pp. 145-60, accessed from http://oxford.academia.edu/CarolyneLarrington/Papers

Larsson, Inger, 'The Role of the Swedish Lawman in the Spread of Lay Literacy', in Along the Oral-Written Continuum: Types of Texts, Relations and the Implications, ed. by Slavica Ranković, Leidulf Melve, and Else Mundal, Utrecht Studies in Medieval Literacy, 20 (Turnhout: Brepols, 2010), pp. 411-27.

Lárus H. Blöndal, Grímur M. Helgason, Ögmundur Helgason, Handritasafn Landsbókasafns, 4 vols (Reykjavík: Félagsprentsmiðjun, 1947--96).

Laskaya, Anne, Chaucer’s Approach to Gender in ‘The Canterbury Tales’, Chaucer Studies, 23 (Cambridge, 1995). ‘The fairy world and flux in the Wife of Bath’s tale’. Hmm, not that I’ve found so far—does this mean there’s a shortage of good stuff here? Interesting intro, pro-feminist as opposed to gender, by sensibly arguing that we have to accept Chaucer as a misogynistic writer of his time etc. and stop apologising for him. Cf. Blamires. Respec’. ‘Clearly, Chaucer’s text is homosocial—written by a man, primarily about men, and primarily for men. Although we could explore ways Chaucer “writes like a woman” (to borrow from Jonathan Culler), I aim to examine the text assuming that Chaucer (like Culler) lived, thought, and wrote from within a male body socialized in, even if resisting, particular masculinities. Although scholars often ignore or mute this rhetorical/sexual context, it needs to be acknowledged and explored since criticism and canon-formation are so political in nature’ (4).

*Ch. 2

Ch. 7 ‘Spirituality and competition’. ‘It is striking that of the major characters in the Canterbury narratives who can claim to imitate Christ, the majority are women, not men. If the essential features of Christ’s life include effecting the spiritual transformation of others through words and works, advocating mercy rather than revenge, enduring severe suffering in the face of hostile temporal power and authority, and maintaining a steadfast faith in God and a purity of self, surely Custance, Griselde, Dame Prudence, and preeminently St Cecile exemplify many of these qualities … Although the Prioress’s little clerk exhibits faith and suffering and although he serves as the vessel for divine miracle, at seven years, he is an infantile representative of innocent Christian faith. Notably, he is surrounded and loved by three women: the Prioress, his mother, and the Virgin Mary. For the most part, male characters who appear within the pilgrim-narrator’s tales do not exemplify Christ-like virtues’ (118). So e.g.s. ‘When the pilgrims tell tales of men who are, by profession, spiritual representatives, they revel in satire rather than panegyric’ (118). e.g.s 119 & refs.

Nastiness of Summoner and Friar, ther competition with each other and rapacity, hunting imagery119-24. Harry Bailly as trying to restrain them but eventualy giving up and letting them rip. Wyclif and opposition to church etc.—interesting re how Chaucer fits in herewith 124-6. ‘Whatver Chaucer may have thought of the institutional legitimacy of the Church, he shared a world where voics like Bromyard’s and Wyclif’s condemned ecclesiastical abuses and raised challenges to the Church’s power. But if Chaucer’s text rejects the abuses of the clergy, it does not reject the ideal of Christian masculinity nor does it reject responsible ministry. His pointed antifraternal satire only condemns deviation from the “wey” of Christ’ (126). Plowman and Parson as fitting the ideal 126-35. ‘Chaucer’s Plowman is obviously literarily related to Langland’s Piers Plowman, a common labourer who, within William’s dream, merges into christ. However, Langland’s Plowman suffers, endures oppression, and because of this, speaks out against the abuses of the Age, while Chaucer gives usan ideal portrait of a happy farmer, a plowman whose voice is never heard on the pilgrimage. His silence in the Tales is noteworthy, since class sturggles of the late fourteenth century were often articulated in texts featuring a plowman’ (127, with refs). Discusses Howard seeing frequent absence of parson as showing his neglect (128), but argues that’s a bit unfair (129-30)—‘we could easily see in his silence an indication of wisdom rather than neglect’ (129). H’ever, ‘Instead of continuing the game, “he buckles up Harry’s proverbial bag of fictions”, claims Laura Kendrick, “and, with the definitive closure of his sermon, Chaucer’s Parson re-establishes order and authority” (at least, from a traditional Christian perspective)’ (131, citing Kendrick 1988, 129). Parson down on wrath especially (132). Critical response to role of parsosn’s bit as closure—not happy with it (133-4). But accept it’s a good way of closing the stories. Lask takes it further to see it within frame as well as without, in which case, it wins—‘Its reflexivity strikes a competitive stance and wins authority over the entire text. From this perspective, the Parson’s Tale “wins” the game’ (134).

‘Steeped in Christian culture, the Parson’s Tale quite typically emphasizrs masculine divinity and masculine exemplars. A glance at a Concordance listing of the word “seinte” in the Tale reveals that 17 male saints are names 96 times, whereas only 2 female saints are mentioned 5 times … In fact, the Tales, throughout, are filled with reverent references to masculine divinity; the very occasion for the narrative rests on a spiritual quest to seek reward and blessing from St Thomas à Becket ‘that hem hath holpen whan that they were weeke’ (18) … The point is, however, that whereas Chaucer could articulate challenges to the gender discourse of his culture un other parts of his Tales, he does not repeat those challenges here in the final tale; instead, the Parson’s sermon attempts to stabilize gender. Chaucer’s Parson-narrator discusses divinity in almost exclusively masculine terms, and, for him, gneder issues and differences reside in the realm of governance and in the realm of the body’ (135). men as superior, should govern women, women closer to the body than men (135). ‘…we hear the term “man” used both as a universal and as a gender-specific term term; “woman”, typically, is only gender-specific’ (135). New concern with nakedness after Fall=concern with difference. ‘In other words, awareness of difference is a feature of sinfulness. And since the account [the Parson’s, I think] is grounded in a masculine perspective, a peculiar syllogism emerges: difference itself becomes sinfulness; Eve is different; ergo, Eve is sinful. Adam sins, of course, but he sins … because Eve seduced him’ (136). Historical alienation of women from Church 137-8.

Ch. 9 ‘ “Female” Narrators and Chaucer’s Masquerade: The Second Nun, the Prioress, and the Wife of Bath’. Discusses 2nd nun’s tale. I note: themes of woman as able to see the supernatural (angel) as man can’t; also of death on taking virginity (cf. chevalier a l’epee). Re 141-60 (Cecile turning down husband’s advances on wedding night), ‘In this passage, the female narrator “reads” virginity as equivalent to autonomy and power, a reading quite different from the male narrators’ interpretations of virginity found sprinkled throughout the Canterbury Tales, and this stems partly from the Second Nun’s narrative location within the genre of the Saint’s Life, a genre not embraced fully by any other narrators’ (168). Hmm, why and how do they not embrace it? NBs that cecile protects her virginity with her own words, whereas Man of Law’s account of rape of Custance has C powerless, and Mary save her (ll.915-24). Woman’s body as liability to men but locus of power to women; male narrators portray the lust of men and the trouble caused when this is foiled, but 2nd nun has man give in when presented with faith etc. (169). While this might be interesting re women’s rewriting of power etc., it seems to me to be what gives the 2nd nun’s tale its silly fairy-tale character. ‘Where the Physician never questioned the power of men over (especially women’s) life and death, the Second Nun laughs at such pretenses. From her Christian perspective, life is so transitory that men’s secular power is hardly worth much anyway; she believes that the most potent power over eternal life or eternal death lies with a divine power’ (170)—ah, Xianity empowering women (if under command of male god; and resulting in their deaths… hmm…).

‘Where so many other tales have caused “greet confusioun”, the Second Nun’s does not, at least not from the Christian vantage point which informs the tale. The prologuem plot, action, dialogue and narrative are never in conflict. Although ambivalence is a common feature of the other tales, it is not a feature of the Second Nun’s Tale. Recall for a moment the confusion in the Physician’s Tale when the Physician-narrator condemns Apius but not Virginius, when he refrains from criticizing a man who insists on murdering his own innocent child but lauds the same man for begging the people to spare the life of Claudius, a man who had conspired to abduct and violate his daughter. Or recall the Clerk’s Tale with its ambivalence toward Walter and its contradictory and confusing multiple endings. Where we have to work hard to account for discrepancies in other narratives, we habe no such task before us in this tale. The tale and its purpose are free of the entanglements and pronounced ambiguities that mark so many of the other tales’ (171). H’ever, hard on women: ‘Where the Knight-narrator can consider Theseus admirable, not because he suffersm but because he learns to rule with mercy; where Geoffrey admires the Parson and [172] the Plowman because they actively lead their communities to greater peace, Griselde, Custance, Virginia, and St Cecile are admired because they obey God and/or men without hesitation and pay a high price. The sacrifice required of these women is self-effacement, either physical (Virginia and St Cecile) or psychological (Griselde and Custance). In this way, St Cecile, ever obedient to God, joins the ranks of the other sacrificed and suffering women represented in the Canterbury Tales’ (171-2). ‘From the vantage point of modern feminist skepticism, St Cecile is praised by a Christian medieval world and by a male text because she sacrifices herself to further belief in God the Father’ (172). 2nd nun barely described even, ‘She is the ideal woman created by absence’ (172). Prioress gets described and whole point of it is to show her worldly concerns (172-5). ‘Both female narrators tell tales which Boitani notes “represent the only examples of religious narrative … and the only two celebrations of human love for God in a fully Christian sense in the Canterbury Tales’ [in Chaucer’s Frame Tales,ed. Fichte 1987, 119]. The Parson’s Tale, which emphasizes human sinfulness, the need for purification, and the necessity of obeying the law—of God the Father—is balanced by these two female narrators who five greatest emphasis to the power of love’ (175). Ah, that pattern again. But the role of masculinity in it is more clear here.

Wife of Bath as incarnation of all that is bad with women (spearheaded in 70s on basis of patristics, apparently) (176-8). But she has an anazingly powerful narrative voice which can hardly be ignored (178) (at least for us…). NB she disses Walter Map. ‘If the Wife of Bath’s Prologue is a challenge to the authority of human perception, particularly men’s perceptions, it also reveals the power of patriarchal ideology to impede perception. On several different levels the tale challenges the culture’s gender prescriptions, and yet, it also reinscribes them. Literally, of course, the narrative exposes and upbraids a rapacious and duplicitous male character (the figure of the rapist-knight) and makes him dependent upon women for his survival … The Wife enjoys making him squirm as the hag plays with him a bit and tests his pledge, but his is only a momentary testing: the Wife-narrator lets him off the hook quite easily. In the Clerk’s Tale, where Walter tested and tortured a completely innocent Griselde, and in the Physician’s Tale, where no remedy could save the pure Virginia, women who were completely innocent were subjected to horrendous “testing”. But in the Wife of Bath’s Tale, the knight being tested deserves to be tested; he is a rapist. The Wife-narrator’s “testing” of the knight is, however, quite mild. Even though the knight is guilty of a crime, the hag nurtures him, assists him, and forgives him. The Wife’s story ultimately embraces and restores the sinner (the knight) to the community (figured in the marriage). If the Wife’s “testing” story is read this way, it advocates forgiveness and mercy, the Christian imperative, and thereby challenges the competitiveness and vengefulness which characterizes humanity in so many of the other pilgrims’ narratives’ (184). But we have to smell a rat when she tells this story which shows so much female complicity with the patriarchy (184)—cf. Crane on the masquerade too.

‘Notably, the tale of the Wife is set in a distant time, in a “land fulfild of fayerye”, in an irrecoverable world “of manye hundred yeres ago” … [185] But this old world, the magic be-witched world of women’s fantasy, has been colonized, she claims, by more modern and male institutions. Is this another “pre-feminist” perception? Is the Wife perhaps lamenting the enculturation of the pre-institutionalized individual or society into an institionalized and “limited” patriarchal, Christian mode of perception that both she and her husbands have struggled with? … These lines [864-77] would seem to offer confirmation. The feminine magical world (possibly an image of Alysoun’s imagination) has been “limited” and stongly influenced by the Church and by institutionalized knowledge and perceptions’ (184-5). Does all this link with Walter?

Wife as into change, where men are all not (i.e., I spose, for them the status quo is good and gets messed up; for the wife the status quo is bad and is rectified) (186). Harry Bailly’s wife still hasn’t got a lookin in all this. Odd. ‘Instead of privileging the hymen and mourning its rupture, the Wife privileges the erotic and the cycles of a woman’s body. For the Wife of Bath, the old hag can recapture her maidenhood and her time. If time is, in any sense, a rapist, the Wife imagines herself disarming and manipulating him for her own pleasure. She can live in a cycle of regeneration. Desiring to begin again and again, she would embrace change. She welcomes another marriage … Rather than connecting the female body with loss and death, as Harry Bailly does [II, 21-31], the Wife equates the female body with new beginnings. And in her imagination, at least, there are no distinct borders between death and rebirthm old age and youth’ (187).

Laskaya, Anna and Eve Salisbury, The Middle English Breton Lays (Kalamazoo, MI: Medieval Institute Publications, 1995); also available at <XXXX> TEAMS ed of Degarre: ‘The problem of incest, whatever form it takes - father/daughter, mother/son, brother/sister - is as old as the human family itself, but as John Boswell notes, the subject was particularly present in public consciousness in the late Middle Ages. Often associated with abandonment, incest became "a considerable preoccupation among medieval authors." [22] Boswell points to Pope Gregory whose legend rendered him "the most celebrated exposed child of the Middle Ages." Like Gregory, and so many other illegitimate medieval children, actual and literary, Degaré is abandoned by his mother, an act a modern audience may judge harshly. [23] But Degaré's mother attempts to make the best of the situation and orchestrates a careful plan. In the infant boy's cradle she includes four pounds of gold, ten of silver, a letter directing the finder to give the babe the tokens at age ten, and special gloves sent for the babe as a gift by her "lemman," his father. Degaré, the illegitimate child, is then spirited away by a maid servant and placed before the door of a hermitage’

Lassen, Annette, ‘Họðr’s Blindness and the Pledging of Óðinn’s Eye: A Study of the Symbolic Value of the Eyes of Họðr, Óðinn and Þórr’, in Old Norse Myths, Literature and Society: Proceedings of the 11th International Saga Conference, 2–7 July 2000, University of Sydney, ed. by Geraldine Barnes and Margaret Clunies Ross (Sydney: Centre for Medieval Studies, University of Sydney, 2000), pp. 220–28. [Also at http://www.arts.usyd.edu.au/departments/medieval/saga.html] Reads Óðinn giving up eye for Mímir’s knowledge or whatever as symboliclly sacrificing part of his masculinity (esp. 224–25). Óðinn’s gaze stops weapons in the air, etc., in Yngl. s. Whereas Þórr has strong eyes in the sources. ‘

Lassen, Annette, ‘Den prosaiske Odin: Fortidssagaerne som mytografi’, in Fornaldarsagornas struktur och ideologi: Handlingar från ett symposium i Uppsala 31.8–2.9 2001, ed. by Ármann Jakobsson, Annette Lassen and Agneta Ney, Nordiska texter och undersökningar, 28 (Uppsala: Uppsala Universitet, Institutionen för nordiska språk, 2003), pp. 205–19.

Lavender, Philip, ‘Oedipus industrius ænigmatum islandicorum: Björn Jónsson á Skarðsá's Riddle Commentary’, Gripla, 26 (2015), 229–73.

Lavender, Philip, Alaric Hall, Gary Harrop, Védis Ragnheiðardóttir, Lucy Arnold, Victoria Cooper, Alison Hardie, Imogen Hobson, Frank Jackman, Valerie Legg, Katarzyna Mączyńska, Katherine Miller, Antonia Murath, Judith Nordby, Christie Oliver-Hobley, Helen Price, Nathan Ramsden, T. P. Rowbotham, Rose Sawyer, Catalin Taranu, 'Jarlmanns saga og Hermanns: A Translation', Scandinavian-Canadian Studies/Études Scandinaves au Canada, 27 (2020), 50-104.

Lavender, Philip. 2020. Long Lives of Short Sagas: The Irrepressibility of Narrative and the Case of 'Illuga saga Gríðarfóstra', The Viking Collection: Studies in Northern Civilisation, 25 ([Odense]: University Press of Southern Denmark, 2020)

Lawrence, Elizabeth Atwood, ‘The Centaur: Its History and Meaning in Human Culture’, Journal of Popular Culture, 27 (1994), 57–68. Pantsilainen.

Laws, Robert, An English-Nyanja Dictionary of the Nyanja Language Spoken in British Central Africa (Edinburgh: Thin, 1894). Not in the BL's integrated catalogue--heavy! 'This contribution towards the knowledge of one of the most useful and, when its dialects are included, one of the most widely-spoken of African languages, is offered to those who are seeking the extension of Christianity and civilisation in that region' (vi).

Lazzari, Loredana, ‘Il Glossario latino-inglese antico nel manoscritto di Anversa e Londra ed il Glossario di Ælfric: dipendenza diretta o derivazione comune?’, Linguistica e filologia, 16 (2003), 159–90.

Comparing the class Glossary in the Antwerpen, Museum Plantin-Moretus M. 16.2 + London, B.L., Add. 32246 manuscript with Ælfric’s Glossary, the essay argues that the anonymous compiler of the Antwerp-London Glossary had access to the same glossarial material exploited by Ælfric.

There are common features of method in both glossaries, which borrow heavily from Isidore’s Etymologiae, but differences are also evident, due to the different use for which the two texts were intended. The compiler of the list now in the Antwerp-London manuscript tends to use rare or exotix lemmata, technical words especially of Greek origin: a lexicon reflecting the ornate insular diction known as “hermeneutic” Latin. A consequence of this particular lexical interest was the hapax-rich Anglo-Saxon vocabulary of the interpretamenta. The probable source-texts of the two glossaries can be related to the Latin teaching and writing tradition, as it was practiced at Æthelwold’s school at Abingdon and Winchester.

Lê, Aimée, and Jordan Osserman, 'Who will Survive the University?', Radical Philosophy, 2.10 (Summer 2021), 63-68. 'Perhaps procrastination and writer’s block (to say nothing of the more serious mental health crises and even suicides in the sector) are so endemic in part because, in the absence of a militant left, they are a form of protest towards the Other of capitalist time, redirected towards the self' (p. 66).

Lea, Anne. E., ‘Lleu Wyllt: An Early British Prototype of the LEgend of the Wild Man?’, Journal of Indo-European Studies, 25 (1997), 35–47. Basically reckons that Lleu is an older type form of the Myrddin Wyllt, Suibne Geilt and Lailoken figures.

Leahy, Kevin and Caroline Paterson, ‘New Light on the Viking Presence in Lincolnshire: The Artefactual Evidence’, in Vikings and the Danelaw: Select Papers from the Proceedings of the Thirteenth Viking Congress, Nottingham and York, 21-30 August 1997, ed. by James Graham-Campbell, Richard Hall, Judith Jesch and David N. Parsons (Oxford: Oxbow, 2001), pp. 181–202.

*Lecouteux, ‘Lamia–Holzmuowa–Holzvrowe–Lamîch’, Euphorion, 75 (1981), 366–78

*Lecouteux, ‘Zwerge und Verwandte’, Euphorion, 75 (1981), 366–78

Lecouteux, Claude, ‘Hagazussa-Striga-Hexe’, Études Germaniques, 38 (1983), 161–78. METSÄTALO. Cites Franck 1901 and NB that. Modlang PERS ET 500.

*Lecouteux, Claude, ‘Hagazussa–Striga–Hexe’, Hessissche Blätter für Volks- und Kulturforschung, n. f. 18 (1985), 57–70.

Lecouteux, C., ‘Mara–Ephialtes–Incubus: Le couchemar chez les peuples germaniques’, Études germaniques, 42 (1987a), 1–24. Apparently likes to mix everything up, but handy on vernacular terminology. METSÄTALO. Goes for mors, mortiscognateness 4–5, hmm, but in list of cognates (lots of Slavonic) cfs MorRígan, hohum. 5–9 re Norse, includes mörn which seems quite well-attested e.g. in haustlöng str. 6 and 12 Þjazi er faðir mornar who is presumably Skaði then? (6–7). Þórsdrápa has it too, but Lec’s quotation has no proper ref. Marliðenr in Eyrbygg as mar + pres part of ‘lida (aller, passer’) (7). Fair enough. Assoc with flagð apparently. Also Selkollu þáttr poem by Einar Gilsson, uses (in Lec’s spelling) ohreinn andi, fjandi, djöfull, gygr, tröll, meinvættr, mörn, flagd (8). 9–13 re OE, nothing new. 13–17 re german, might be worth citing, but most refs are 2ndary. Tho’ Berthold von Regensburg ‘(+ 1272)’ says ‘secundum, quod de nocte vadunt et hujusmodi, non debes aliquo modo credere nec hulden nec unhulden, nec pilwiz, nahtvaren, nahtvrouwen, maren, truten, veil quo vadant super hoc vel hoc. Totum sunt demones’ (15), one MS has demones incubi et succubi (15). Citing Schönbach 1900, 18 and 22. 17–19 cites ‘aelfshot’! GOD… Hypothesises that ‘Comme tout personnifi[20]cation ayant eu lieu en des temps reculés, il est probable que l’être incarnant le cauchemar a été “mythologisé”, et a pris place au sein du panthéon germanique. … En effet, l’évolution de Mahr/Mörn correspond à celle de Lamia, avatar de la Litith babylonienne, passée du rang de déesse à celui de croquemitaine’ (19–20), basically from use of mörn. Christ.

*Lecouteaux, Claude, Geschichte der Gespenster und Wiedergänger im Mittelalter (Köln: Böhlau Verlag, 1987b)

Lecouteux, Claude, Les Nains et Elfes au Moyen Age, 2nd ed. (Paris, 1997). Not in UL. Cites Albruna 121 without ref to other MS readings. 68-9 re etymology of elf—takes white type origin without mentioning others. fuller pp 122- re rbhu idea, ‘C’est etymologiquement impossible’ (122). ‘Aurait-on donné de tels noms à des personnes si les elfes avaient été maléfiques? Certainment pas!’ (123) NBs no such for dwarves, and names in Thor-, Freyr-. Might be handy to quote. 123. ‘C’est en nous appuyant sur le sens d’alb-, “blanc” et sur les anciens anthroponymes que nous pouvons affirmer que les elfes furent à l’origine des génies beaux et bons, ce qui les oppose aux nains, ces “tordus” nuisbles’ (123). Freyr, Freyja and Njörðr as all derived from Nerthus, Freyr getting the fertility bit (124); ‘En plaçant les elfes sous l’égide de Freyr, les anciens mythologues … les inscrivent donc dans la sphère de la fertilité et de la fécondité’ (124). Prospect of original trinity of elves, gods and vanir (124-5). Goes with ælfsiden as seiðr, uses as ev. for elves having magic powers. Notes C16/17 charm with albo in, looks cool, no ref! Ger name for mandrake, Alraun, C10 as Albrûna (125). 126 re folklore on this plant.

Ynglinga saga, Ingi has brother called Álfr, etc. (126). Álfablót as synonym for Jól (127)—check out. Assocs with ancestor worship, he claims. Links it with Kormaks saga, but also poem by Sigvat Thorðarson (127). 127-8 re álfrek, not quite sure what he sez but álfrek’s a problem not to forget.

*Fantômes et revenants au Moyen Age (Paris, 1986)

*Fées, sorcières et loups-garou au Moyen Age (Paris, 1992)

Lecouteux, Claude, Les Monstres dans la Pensée médiévale européene: Essai de Presentation, Cultures et Civilisations Médiévales, 10, 2nd ed (Paris, 1995). Looks pretty lightweight and useless—more a survey than analysis. Could be wrong. Has norse stuff and liber monstr.

Lecouteux, Claude, Charms, Conjurations et Bénédictions: Lexique et formules, Essais sur le Moyen Âge, 17 (Paris, 1996). Kind of an encyclopedia of nonsense words from european charms, and other relevant entires. Eles just get an OE ref. ‘En outre, nous ne disposons pas en France d’un ouvrage comparable à ceux de G. Storms pour l’Angleterre anglo-saxonne, de F. Ohrt pour le Danemark, de J. van Haver pour les Pays-Bas et de G. Eis pour l’Allemagne, don’t les collections de charmes sont précieuses et éclairent l’histoire des mentalités’ (10). 123-4 Fr. trans of wið færstice; 125 wið dweorh.

Lecouteaux, Claude, Chasses Fantastiques et Cohortesde la Nuit au Moyen Age (Paris: Imago, 1998). Usual half-baked rubbish. Translation of Munchener Nachtsegen as appendix.

Lee, Alvin A., The Guest-Hall of Eden: Four Essays on the Design of Old English Poetry (London, 1972). First thing he says in book proper: ‘It is seldom taken into account by historians and interpreters of English literature that a singificant number of our earliest poetic texts are “myths” in the precise and commonly accepted sense of the word. They are imaginative fictions in which the main actions are the activities of divine beings, sometimes with direct consequences for the wolrdof men but sometimes also restricted to the confines of heven or hell’ (9).

Lee, Christina, 'Changing Faces: Leprosy in Anglo-Saxon England', in Conversion and Colonization in Anglo-Saxon England, ed. by Catherine E. Karkov and Nicholas Howe, Essays in Anglo-Saxon studies, 2/Medieval and Renaissance Texts and Studies, 12 (Tempe, Ariz. : Arizona Center for Medieval and Renaissance Studies, 2006), pp. 59-81. Lepers apparently organised in special communities/guilds by C12 (59), though these could be well-funded, include non-lepers, and need not have been compulsory (59-60). 'Hitherto there has been no whole-scale examination of Anglo-Saxon attitudes towards disease, although medicine and medical textbooks of the period have been examined in detail. The existence of such books is an indicator that diseased people were cared for in Anglo-Saxon England, but they tell us little about the status or life of the infected person. It is necessary to ask what attitudes towards diseased people are evident from the period, and whether the conversion to Christianity led to any changes in the treatment of the sick' (60). Emphs literary and skeletal evidence for healing in secular society, and also by professional Xians (60-61). 'If diseased people were cared for in monastic foundations, it should be considered that the views of the church had an impact on the attitudes towards the sick and the way in which treatment was offered' (61). Leprosy attested in Britain in a C4 Roman, but the dude wasn't native; not certain hen it comes to the islands--conceivably even with Xianisation (63). Hard to tell, but it seems rare in ASE, unlike C12-13 epidemic (64). 64-69 discusses AS burial examples. 'While it appears that at pagan Anglo-Saxon cemeteries status negates any adverse associations that the disease may have had, the picture is different at post-conversion sites' (67)--and I guess even if we weren't happy with these labels, we could still talk about traditional and innovative burials. Late A-S (C10-11) evidence for the segration of diseased people in burial (67-69). I wonder how burial is organised in Malawi and eMod NW Europe? Leprosy not in A-S law-codes, against a background of rising Continental concern about their moral status (71). App. spreads to Scand from England, appears in laws, but only the most disfigured buried separately (71 n. 53). Some useful refs to someone dissing modern historians seeing A-Ss as primitive 72. 72-75 semantics. Healing of leprosy in SS lives 76--no discussion whether A-S saints get this miracle though--links with lust in Alfred's Pastoral Care and Gregory's writings (76-78). Ælfric keen on leprsoy as a symbol of sin (78-80). 'Not all of Ælfric's depictions of lepers are negative. The tendency of patristic literature to see disease as a punishment for transgression led to the attitude that the leper is equally curses and blessed. Attitudes towards leprosy in many cases mirror those towards disability, which can range from punishment for transgression to a blessing, since it wil keep the sufferer from cardinal sins such as pride' (79). Ends with nice example of C11 Bishop Ælfweard being expelled due to leprosy, seen as punishmnet for relic-theft.

Lee, Peter, `Landsbanki's New Masters Take Control', Euromoney, vol. 33 issue 403 (November 2002), pp. 34--47. 'Does he feel the court cases are still hanging over him? Bjorgolfur Thor says he has never made a secret of the bitter dispute with Ingimar and Lardner, though it is not well known in Iceland. He cites an old Icelandic proverb to the effect that "we're hard-pressed to get into a conflict but pretty feisty once we're dragged into one."'; cf. '- Tekurðu átök eins og þau sem urðu í Straumi-Burðarási nærri þér? // "Já, að sjálfsögðu tek ég þau nærri mér. Ég geri það, - enda óvanur návíginu hér á landi eftir búsetu erlendis nærri hálft mitt líf. En þetta var hins vegar óumflýjanlegt. Ég hef alltaf sagt að ég sé seinþreyttur til vandræða, en harður í horn að taka ef svo ber undir' (MBL 27. ágúst 2006 | Innlendar fréttir | 1724 orð | 3 myndir; Andvökunæturnar orðnar margar; http://mbl.is/greinasafn/grein/1099745/). And cf. 'Þat mun á finnaz,' segir Hildigunnr, 'at Gunnarr er seinþreyttr til vandræða en harðdroe[ligature]gr, ef hann má eigi undan komaz' (NjR1908 13314 [c1300-1325]; cf. 'Þat mun opt á finnask,' segir Hildigunnr, 'at Gunnarr er seinþreyttr til vandræða, en harðdroe[ligature]gr, ef hann má eigi undan komask'' NjM 14913 [c1330-1370], which is the ÍF's text). And cf. Bjarni's Sigurðar saga p. 51.

Lees, Clare A., Tradition and Belief: Religious Writing in Late Anglo-Saxon England, Medieval Cultures, 19 (Minneapolis: University of Minnesota Press, 1999).

*Lees, Clare A., ‘Engendering Religious Desire: Sex, Knowledge, and Christian Identity in Anglo-Saxon England’, Journal of Medieval and Early Modern Studies, 27 (1997), c. 19. [NF4 P532.c.63]

Lees, Clare A. and Gillian R. Overing, Double Agents: Women and Clerical Culture in Anglo-Saxon England (Philadelphia: University of Pennsylvania Press, 2001). Sounds unlikely to be directly relevant—about how we can see clerical authors keeping women down, but prbably worth checking. [SF2 245:2.c.20.266]. Emphs how cultural history so often begins around C12/13, when lots of institutions which we know and recognise get going (marriage, clerical celibacy, universities, urbanism etc.). ‘The medieval world starts to resemble, however precariously, the modern. Although recent work has loosened the hold of this master paradigm on the analysis and writing of medieval history after the Anglo-Saxon period, the period itself remains emphatically pre-historical—at the origin, though not at the beginning. Whether from simple ignorance of this earlier period or the nature of subjectivity and identity, gender, the body, sexuality, representation, and power continue to operate from, or are conditioned by, the premisses of this master paradigm. Cultural history beforee the twelfth century is thus alienated, offering a history different from that of later periods, yet one whose difference goes unrecognized and uncontested’ (3).

de Leeuw van Weenen, Andrea, Alexanders saga: AM 519a 4o in the Arnamagnæan Collection, Copenhagen, Manuscripta Nordica: Early Nordic Manuscripts in Digital Facsimile, 2 (Copenhagen: Museum Tusculanum Press, 2009). Ok fyr því byrjar oss, þar sem bíðendr eigu byr, en bráðir andróða, at maka þessar þjóðir í várri dvǫl með nokkurri venju, at í tómi taki þǽr tamningu fyrir vanða várrar návistu at niðrlǫgðum þráleik þorperaligs siðferðis ’ (Andrea de Leeuw van Weenen’s normalised edn).

Lefèvre, Yves, L’Elucidarium et les Lucidaires, Bibliothèque des écoles Françaises d’Athènes et de Rome, 180 (Paris, 1954). i, Q. 27 ‘D. – Quando facti sunt angeli? M. – Cum dictum est: “Fiaat lux (Gen., I, 3)” ’; Q28 ‘D. Dixit haec verba Deus? M. – Non; sed per haec verba nobis illorum sublimis natura insinuatur, dum lux vocantur’ Q29 ‘D. – Quae est natural angelica? M. – Spiritualis ignis, ut dicuntur: “Qui facit angelos de flamma ignis (Hebr., I, 7)” ’ (all 366). Q20 D. Creavit per partes? answer included: ‘prima itaque die fecit diem aeternitatis, scilicet spiritualem lucem, et omnem spiritualem creaturem’ (364). Q2 ‘D. – Dicitur quod nemo sciat quid sit Deus et valde absurdam videtur adorare quod nesciamus. Ab ipso ergo exordium sumamus et in primis dic mihi quid sit Deus. M. – Quantum homini licet scire, Deus est substantia spiritualis tam inestimabilis pulchritudinis, tam ineffabilis suavitatis, ut angeli, qui solem septuplo sua vincunt pulchritudine, jugiter desiderent in eum insatiabiliter (cf. I Ep. Petr., I, 12)” ’ (p. 361). My italics; fr version has ‘qui sont purtant eux-mêmes sept fois plus beaux que le soleil’ (104). Cf. ‘at englar es .vii. hlutum ero fegre an sol’ (Helgason 1957 f. 2r).

Q10 ‘D. – Ubi habitat Deus? M. – Quamvis ubique potentialiter, tamen in intellectuali caelo substantialiter.’ Q11 ‘D. – Quid est hoc? M. – Tres caeli dicuntur: unum corporale, quod a nobis videtur; aliud spirituale, quod spirituales substantiae, scilicet angeli, inhabitare creduntur; tertium intellectuale, in quo Trinitas sancta a beatis facie ad faciem contemplatur’ (362). Parallels for svartálfar too?

Lefkowitz, Mary R., ‘Seduction and Rape in Greek Myth’, in Consent and Coercion to Sex and Marriage in Ancient and Medieval Societies, ed. by Angeliki E. Laiou (Washington, D.C., 1993), pp. 17–37. NB only re Gk stuff—roman versions not mentioned. ‘To speak about the “rape” of Europa or Io or other females seduced or abducted by gods gives the wrong impression of what the experience was like for the women involved. In all the stories that have come down to us, the women give their consent before having intercourse with a god. The experience brings them lasting fame, and they do not complain that they were persuded by the gods to have intercourse with them, but rather lament the consequences of that intercourse, a child born in disgrace or abandoned, and separation from their families and friends’ (37). Slightly overstated—consent only ever implicit in her examples. More that they don’t resist. Usually maidens, usually seduced outside the father’s house which is legally important.

Le Goff, Jaques, Medieval Civilisation 400–1500, trans. by Julia Barrow (Oxford, 1988 [1964]) ‘As the great French medievalist Jaques Le Goff has pointed out, no serious historical study of concepts is possible until the semantic field of the object of study has been circumscribed. In historical scholarship, this is done by comparing our own vocabulary with that of the historical society being investigated (Le Goff 1988, 27)’ (Sjöblom 2000, 51).

**Lehmann, Arthur C. and James E. Myers, Magic, Witchcraft, and Religion: An Anthropological Study of the Supernatural (London, 1985) [SW3 1:5.c.95.349; K440 LEH; K590 G5 M- for random thing]

*Lehrer, A. Semantic Fields and LExical Structure (Amsterdam, 1974).

*Leigh, D., ‘Aspects of Early Brooch Design’, in Anglo_Saxon Cemeteries: A Reappraisal, ed. by E. Southworth (1990), 107-24. Seems to argue for man-beast combinations as significant, reflecting correlation of the two. Might be useful re animal elements in names. And Cf. Williams 2001 if so.

*Leinweber, David Walter. ª Witchcraft and Lamiae in `The Golden Ass.’ º Folklore 105 (1994):77± 82.

The second-century Latin novel by Apuleius of North Africa is regarded as the ® nest source of

magic as practised and perceived in late antiquity. Leinweber discusses the development of

beliefs about sorcerers and female vampires (lamiae) in Greek and Roman texts through

Apuleius and shows how they pre® gured modern witchcraft and vampire legends.

Leith, Dick, Fairytales and Therapy: A Critical Overview, Society for Storytelling, Papyrus Series, 1 (London, Daylight Press, 1998). no place actually given. Style? Unfortuanately not actually very useful. Darn. Cites the weird ref ‘Fromm International. (Orig. German ed. 1982)(1995) Foloktales as Therapy (New York: From International. (Orig. German ed. 1986)’—but might be interesting if real.

Lendinara, Patrizia, ‘Il Liber Monstrorum e i glossari anglosassoni’, in L’immaginario nelle letterature germaniche del medioevo, ed. by Adele Cipolla (Milan: FrancoAngeli, 1995), pp. 203–25. Apparently thinks that Lib M influences early glosses. If so, it doesn’t seem to be very convincing, but maybe would work for emphing shared mileu. NB:

‘Lo stesso accostamento del Liber monstorum (De Satyris et Incubonibus I, 46): “Item Satyri et Incubones silvestres homines di[221]cuntur” viene proposto in due diverse sezioni del glossario di Leida: “Satirum: incubum” (XXXVIII, 38) e “Incuba; maerae uel saturus” (XLVII, 81). La voce del glossario di Épinal: “Incuba mera uel satyrus” ([ref]…) si legge, in forma corrotta, in quello di Erfurt: “Incuba merae uel saturnus” ([ref]…), dove satyrus è stato sostituito da Saturnus. Nel glossario Corpus si omette la seconda parte dell’interpretamentum: “Incuba: maere” (I 225). Le tre glosse hanno la stressa origine di quella del glossario di Leida, come dimostra la presenzadella medesima resa in anglosassone, mere “incubo” e ripropongono tutte il binomio “satiri e incubi”, presente nel titolo del capitaolo del Liber monstrorum. // Nella compilazione di Leida, oltre all’accostamento tra incubi e satiri, se legge anche quello tra gli incubi e gli altri esseri di cui al libro di Isaia (13, 21), secondo la traduzione di Girolamo: “et habitabunt ibi strutones et pilosi saltabunt ibi”, passo da cui è tratta la voce del glossario: “Pilosi: incubi monstri; id est menae” (XIII, 24). In quest’ultimo interpretamentum compare nuovamented la definizione di “mostro”, [bollocks, typo?XXXX] mentre la resa in volgare, identica a quelle citate in precedenza, conferma ancora una volta, se ce ne fosse bisogno, l’identificazione operata tra i diversi generi di mostri. Nel frammento di Werden I c’e la glossa: “Pilosi incubi”.’ (220–21).

Lendinara, Patrizia, ‘The Kentish Laws’, in The Anglo-Saxons from the Migration Period to the Eighth Century: An Ethnographic Perspective, ed. by John Hines, Studies in Archaeoethnology, 2 (Woodbridge, 1997), pp. 211–43 (incl. discussion 231–43). Whole lot citable as good guide to the possibilites and complexities of the Kentish laws. Cool.

Lendinara, Patrizia, ‘Anglo-Saxon Glosses and Glossaries: An Introduction’, in Anglo-Saxon Glosses and Glossaries (Aldershot, 1999), pp. 1–26. 22-6 re Cleo gloss, notes that section 1 (A-gloss) draws on section 3 (Aldhelm glosses). ‘From 1st Cl a few glosses found their way into the second glossary of the same manuscript … The material from Isidore, which is similar to that of the Antwerp and London Glossary, occurs at the end of each letter of 1st Cl. Most interesting is the fact that 1st Cl has several overlaps with the third glossary in the same manuscript. [23] The common glosses, which in the 1st Cl are isted in alphabetical order, were selected from the third glossary (or its exemplar) which was still at the stage of glossae collectae’ A-order (22-23). It’s ‘evident that the compiler of 1st Cl modified the entries, introducing changes and additions, always following the same patterns’ (23).

Leonard, Stephen Pax, Language, Society and Identity in Early Iceland, Publications of the Philological Society, 45 (Chichester: Wiley-Blackwell, 2012). A 1376 document composed in the Vatican, which might reflect the perspectives current at the archiepiscopal seat, shows some uncertaintly as to whether a man of Niðarós could even be expected understand a man from Oslo, let alone Bruges, but this concern is surely excessive (DN 7, 313; cf. Leonard 2012, 124–25)

*Leonhardi, Günther, Kleinere angel-sächsische Denkmäler, BASP, 6 (Hamburg, 1905)

* Lerer, S., Literacy and Power in Anglo-Saxon England (London, 1991). May be useful to cite re Sjöblom’s thing re. literacy and cognition—he we have literacy creating communities. 19–21 and 59 look from Magennis 1996 to be useful.

Lerner, Marion, `Images of the North, Icelandic Nature, and a Pioneering Icelandic Nation', in Iceland and Images of the North, ed. by Sumarliði R. Ísleifsson (Québec: Presses de l'Université du Québec, 2011), pp. 229--53.

Lernout, Geert , review of Textual Studies and the Common Reader: Essays on Editing Novels and Novelists, ed. by Alexander Pettit (Athens, GA: University of Georgia Press, 2000), Text, 14 (2002), 381--87 http://www.jstor.org/stable/30228012.

Emily Lethbridge, '''Gísla saga Súrssonar'': Textual Variation, Editorial Constructions, and Critical Interpretations', in ''Creating the Medieval Saga: Versions, Variability, and Editorial Interpretations in Old Norse Saga Literature'', ed. by Judy Quinn and Emily Lethbridge (Odense: University Press of Southern Denmark, 2010), pp. 123--52.

Lethbridge, Emily, 'Authors and Anonymity, Texts and Their Contexts: The Case of Eggertsbók', in Modes of Authorship in the Middle Ages, ed. by Slavica Rankovič, Papers in Medieval Studies, 22 (Turnhout: Brepols, 2012), pp. 343--64. 'Of all of these interrogatives, “by whom” is in many ways the most imme- diate: if a single individual can be directly implicated in the conscious creation of a text, this figure (together with any known biographical details pertaining to their life) becomes one fixed point from which the mapping out of an unfa- miliar and vanished cultural landscape may proceed' (343).

Levack, Brian P., ‘The Great Scottish Witch Hunt of 1661–1662’, Journal of British Studies, 20 (1980), 90–108.

Levack, Brian P. “The Decline and End of Scottish Witch-Hunting.” In Goodare 2002, 166–81.

Levison, Wilhelm, England and the Continent in the Eighth Century (Oxford, 1946)

Lévi-Strauss, Claude, ‘Structural Analysis in Linguistics and in Anthropology’, in Structural Anthropology, trans. by Claire Jacobson and others, 2 vols (London: Allen Lane, 1968–77), i pp. 31–54; originally published as ‘L’Analyse structurale en linguistique et en anthropologie’, Word: Journal of the Linguistic Circle of New York, 1 (1945), 1–21. A

Lévi-Strauss, Claude, ‘The Sorcerer and His Magic’, in Structural Anthropology, trans. by Claire Jacobson and others, 2 vols (London: Allen Lane, 1968–77), i pp. 167–85; originally published as ‘Le Sorcier et sa magie’, Les Temps Modernes, 41 (1949), 3–24. B

Lévi-Strauss, Claude, ‘Linguistics and Anthropology’, in Structural Anthropology, trans. by Claire Jacobson and others, 2 vols (London: Allen Lane, 1968–77), i pp. 67–80; repr. from Supplement to International Journal of American Linguistics, 19 (1953), XXXX. C

Levón, Kaarlo, Tutkimuksia loitsurunojen alalla : verensulkusanat ja raudan sanat / kirjoittanut Kaarlo Levón. [Tampereella] : [Kaarlo Levón], 1904 (Aamulehden kp.), https://books.google.co.uk/books?id=18MsAQAAMAAJ. 'Edellä ollut tutkimuksemme raudan sanoista on osottanut, etteivät ne ole kuten verensulkusanat muodostuneet vastaavista germaanilais-katolisista loitsuluvuista, vaan ovat kokoonpantuja erilaisista aineksista. Niiden ilmaantuminen on hyvin ymmärrettävissä. Sillä luonnollistahan on, että suomalaisen rikas mielikuvitus ryhtyi verenvuotoa ehkäistessä sepittämään lukuja raudastakin, josta tehdyt aseet verenvuodon tavallisesti aikaan saivat. Ymmärrettävää on myöskin, että tällaiset sanat monasti yhtyivät verensulkusanoihin, koska ne olivat syntyneet aivan samaa tarvetta palvelemaan. // Sen johdosta, mitä raudan sanain omintakeisuudesta vasta sanottiin, voisi arvella, että niissä ilmenisi muinaista pakanallista käsitystä. Näin ei kuitenkaan ole asian laita. Sillä, kuten edellä on nähty, ovat ne seikat, jotka ensi näkemältä tuntuvat pakanallisuuteen viittaavan, osottautuneet joko mielikuvituksen keksimiksi taikka muista runoista tulleiksi koristeiksi. Näitä ovat sellaiset raudan puhuttelusanat kuin mies Kaleva, vuolahainen, vuolahaisen poika, vuolahattaren tekemä, raudan syntyluvuissa esiintyvät luonnottaret, kauriettaret, virottaret, väinäättäret y. m., eräät säkeet raudan valanvannomisjutussa ja [277] pahan palokesän jutussa y. m. sekä Ilmarisen raudantakomisjuttu. // Muut ainekset, joita raudan sanain kokoonpanossa tavataan, ovat ilmeisesti kristillisperäisiä. Sellaisia ovat nuhdeluvuissa raudan puhuttelusanat Jeesuksen sisaren poika, Jeesus Taavetin poika, raudan makaaminen Neitsyt Maarian maitona, raudan juokseminen jokena, jossa huorat huuhto huntujansa, sekä vihdoin kuvaus raudan haavottamisesta ja valan vannomisesta. Syntyluvuissa ovat sellaisia kuvaukset Neitsyt Maariasta rautamaidon lypsäjänä, Tubalkainista raudan tekijänä, Jeesuksesta ja Neitsyt Maariasta raudan karkaisuaineiden tutkijoina. Onpa näihin vielä luettava myöskin kuvaus neidoista rautamaidon lypsäjinä, koska tässä germaanilaiselta alalta tulleessa piirteessä neitojen kolmiluku viittaa kristilliseen alkuperään. // Katolinen aines on siis loitsussamme hyvin yleinen. Tästä täytyy tulla siihen päätökseen, että raudan sanat ovat katolisena aikana syntyneet ja Länsi-Suomessa alkunsa saaneet. Tätä päätelmää tukevat vielä muutkin seikat. Yksityiskohtainen tutkimus on osottanut tässä loitsussa samallaista kulkua ja kehitystä kuin verensulkuluvuissakin. Luvut, jotka länsimurteen alueella ovat lyhyitä ja ylimalkaan erillisiä, yhtyvät itäisille runoalueille tultuansa. Runon kulkiessa tapahtuu säkeiden muuntumista; sellaiset seikat, joita ei voida saada runomitallisiksi, syrjäy tetään, mutta sijaan saadaan runsaasti sointuvia, koreita säkeitä muista runoista ja uusia keksimällä, vieläpä varsin myöhäisenäkin aikana, 1700-luvulla (pahan palokesän juttu). Täten raudan luvut itämurteen alueella esiintyvät erinomaisen laajoina ja komeina' (276-77).

Lewis, C. P., ‘Welsh Territories and Welsh Identities in Late Anglo-Saxon England’, in Britons in Anglo-Saxon England, ed. by Nick Higham, Publications of the Manchester Centre for Anglo-Saxon Studies, 7 (Woodbridge: Boydell, 2007) 130–43. Really interesting stuff re place-names and incorportation of bits of Wales into ASE. Plenty of variation. But I was particularly struck by: ‘Mersete included included nineteen manors comprising twenty-one named places. All the place-names were English, including the six which have not been identified. As many as fifteen had as their generic second element tun “’settlement’ or ‘township’), a proportion unusual in most parts of England but paralleled in other border areas, including Englefield and the Golden Valley of Herefordshire. It may suggest that the place-names had been coined fairly recently. Nearly all the descriptive first elements of the names were drawn from just two types: dithematic Old English personal names (Cyneheard, Cyneweard, Osbeorn, Oswulf and Wulfhere) and the simplest topographic identifiers (east, west, field, wood, marsh, island, nook and fortification or manor house). [what’s so specially simple about these?] The place-names, while the personal names were perhaps those of the first English owners of the manors concerned, not more than a few generations before 1066’ (135); ‘The English-named and English-owned manors of Mersete hundred were full of Welsh peasant tenants in 1086. Six of the nineteen had only Welshmen as inhabitants, and another six had Welshmen alongside others. Four manors were waste and untenanted, leaving only three populated manors without Welshmen, one of which was occupied by ‘men’ whose status and ethnicity were not stated. Another was the manor of ‘Newton’, where there were two villans and two bordars: the place-name might be taken to indicate a recent settlement of incoming English peasants’ (135). Plenty more cool stuff, some of which would support the idea of the A-S state extending as particular vassals of the king extend their own sway bit by bit.

Lewis, C. S., Studies in Words, 2nd ed. (Cambridge: Cambridge University Press, 1967). Ármann cites 66 as origin for his argument re supernatural as paradox and so silly.

Lewis, C. S., The Discarded Image: An Introduction to Medieval and Renaissance Literature ( 1964) [gen lit E510]. Lagamon 15775ff. ‘tells us that the air is inhabited by a great many beings, some good and some bad, who will live there till the world ends … But La­amon is not writing thus because he shares in any communal and spontaneous response made by the social group he lives in. The real history of the passage is quite different. He takes his account of the aerial daemons from the Norman poet Wace (c. 1155). Wace takes it from Geoffrey of Monmouth’s Historia Regum Britanniae (before 1139). Geoffrey takes it from the second-century de Deo Socratis of Apuleius. Apuleius is reproducing the pneumatology of ð Plato. Plato was modifying, in the interests of ethics and monotheism, the mythology he had received from his ancestors’ (2). pp 122-38. Re learned explanations of elves.

Rather an annoying book. Slightly pompous style.

‘Albertus Magnus [Dict Mid Ag: c. 1200-1280, Born Lauingen, Ger., d. Cologne. Systematic paraphrase of Aristotle; ‘The authenticity of many other works, notably the Speculum astronomiae, is still disputed among scholars’] gives rulings about the lawful and unlawful use of planetary images in agriculture. The burial in your field of a plate inscribed with the character or hieroglyph of a planet is permissable; to use it with invocations or “suffumigations” is not (Speculum Astonomiae, x)’ (104). Re Olympian gods/planets: ‘Not that the Christian poet believed in the god because he believed in the planet; but all three things—the visible planet in the sky, the source of influence, and the god—generally acted as a unity upon his mind. I have not found evidence that theologians were at all disquieted by this state of affairs’ (105). 105-9 list of characteristics, metals etc. of planets.

117-18 re daemones>demons. ‘Whatever else a [119] modern feels when he looks at the nigt sky, he certainly feels that he is looking out—like one looking out from the saloon entrance on to the dark Atlantic or from the lighted porch upon dark and lonely moors. But if you accepted the Medieval Model you would feel like one looking in. The Easrth is “outside the city wall” [Alanus]. When the sun is up he dazzles us and we cannot see inside. Darkness, out own darkness, draws the veil and we catch a glimpse of the high pomps within; the vast, lighted concavity filled with music and life’ (118-19).

Lewis, Charlton T. and Charles Short, A Latin Dictionary, Founded on Andrews’ Edition of Freund’s Latin Dictionary, Revised, Enlarged, and in Great Part Rewritten (Oxford: Clarendon Press, 1879).

Lewis, Henry and Holger Pedersen, A Concise Comparative Celtic Grammar, 3rd ed. (Göttingen, 1989), §29

Lewis, Michael, 'Wall Street on the Tundra', Vanity Fair (April 2009). http://www.vanityfair.com/politics/features/2009/04/iceland200904, accessible from http://rafhladan.is/handle/10802/1353.

Lexer, Matthias, Mittelhochdeutsches Handwörterbuch (Leipzig: Hirzel, 1869–76). s.v. albe swstf. (I. 26b) md. alve alpe Parz. Barl. Renn. Msf. 314, 11; albe teutsch perge zwischen Walhen und Teutschen Voc. 1482; als er (der snê) von den alben gât Dietr. 9415; auf einer hôhen alben in Kärnden Mgb. 113, 2; weideplatz auf einem berge albe und gesuech Gr. w. 3, 678. 725. 727; st. alp alpa Glar. 55.61. – vgl. alp, elbe u. Dwb. 1, 201; Curt. 1, 258.

s.v. alp, alb there’s stuff.

s.v. elbe stf. (I. 24b) md. die elfe Msf. 126, 8 (var. von den elben). – zu alp; s. elbinne.

s.v. elbinne swf. s. v. a.[so viel als] elbe. elbinnen und veien Albr[recht von Halberstadt, ed. by K. Bartsch (Quedlinburg 1861)]. 1, 363; [nothing after ; except next entry, elbisch. Odd]

Liberman, Anatoly, An Analytic Dictionary of English Etymology, http://www.scribd.com/doc/9252925/An-Analytic-Dictionary-of-English-Etymology-Anatoly-Liberman

**Lid, Nils, ‘Um Finnskot og Alvskot: Eit Umråde av Norsk Sjukdomsmagi’XXXXcheck spelling, Maal og Minne (1921), 37–66. Looks good.

Liebermann, F. (ed.), Die Gesetze der Angelsachsen, 3 vols (Halle a. S.: Niemeyer, 1903–16)

Lieberman, Max, 'Anglicization in High Medieval Wales: The Case of Glamorgan', The Welsh History Review, 23.1 (2006), 1-26.

*Liebrecht, F., Zur Volkskunde: alte und neue Aufsätze (Heilbronn, 1897), esp. pp. 25-53, on Walter Map.

Liestøl, Aslak, ‘Runer frå Bryggen’, Viking: Tidsskrift for norrøn arkeologi, 27 (1964), 5–53. 41-50 re charm.

Liestøl, Knut, Norske trollvisor og norrøne sogor (Kristiania: Norlis, 1915)

LLiestøl, Knut, ‘Den nørrøne arven’, Norveg: Tidsskirft for folkelivsgransking/Journal of Norwegian Ethnology, 14 (1970), 7–108. Some kind of reprint or post mortem publication: fn. * to p. 7: ‘Innleiingskapittel til hans førebuing av den vitskaplege folkeviseutgåva. Liestøl døydde i 1952’. 107 (in the English summary: ‘from Sigurðar saga föts ok Ásmundar Húnakonungs comes ‘Ásmundur Aðalsson’ (CCF 36), though the conclusion is affected by the addition of a couple of folktale motifs foreign to the saga’ (107). 96 notes that chh 17 and 18 of Bærings saga become ballad-sources. And Bárðar saga too! ‘Visa om Ásmundur Adalsson (CCF 36) fortel at Åsmund vil bela Ingubjørg, men ho vert fest til Sigurd Fot. Åsmund og Olav, skoveinen hans, kjem ubedne til Bryllaupet, gjer det mørkt i halla ved trollkunster og får såleis ført brura bort. Dei flyg både til og frå bryllaupsgarden på ein gam (fabeldyr). Ein gamal kall hadde kjent att Åsmund og Olav, og no dreg Sigurd fot til Hunaland. Han får med seg risen Rani. Då dei kjem fram, vert det straks slag. Rane fell för Åsmund. Sigurd vart såra, men lækt, og [85] Åsmund gav honom Ingebjørg attende, sjølv fekk han Sigurds syster Randarsol. — Grunnlaget for visa er, som alt Kølbing har påvist [no reference to this dude—who is he? Germania XX I believe], Sigurðar saga fóts ok Ásmundur húnakonungs [sic re caps] (Utg. av J. H. Jackson ...). Frå soga kjenner ein att namna Åsmund hunekonge og Sigurd fot og like eins Olav Skosvein, men Signý er ombytt med Ingibjørg. Hendingane er dei same som i soga, berre med den skilnaden at slutten av soga er heilt omlaga; i visa får Åsmund Sigurds syster Randarsol, i soga vert det fortalt korleis Åsmund fekk elena, dotter av irekongen Rolv. Dessutan er det i visa skoti inn eit par overnaturlege drag: gammen og risen. Soga høyrer til dei yngre lygisogone, men ligg til grunn for rímur om same emnet og desse rímurne vert sette til “første halvdel af 15. årh.”.’ (no source given for last quotation) (84-85). I didn’t know about the ríma—follow up.

Liestøl, Knut, ‘Det litterære grunnlaget for Sigurdar saga fóts ok Ásmundar húnakonungs’, in Sagn og folkeminne (Oslo: Norlis, 1941), pp. 53–58, repr. from Festskrift til Halvdan Koht på sekstiårsdagen 7de juli 1933, XXXXX Staður Forlag Ár Oslo, 1933 pp. 154–58. ‘...soga er millom dei beste i sitt slag. Ho hev ikkje den keidsame og unkunstnarlege upphauging av episke motiv som gjerne plar skemma desse sogone’ (53). 55 personal names are generally pretty run of the mill for FSS.

**Lincoln, Bruce. Discourse and the Construction of Society: Comparative Studies of Myth, Ritual, and

Reviews of Folklore Scholarship 133 RR 1993.9.1929 see also NF 2 463:1.c.95.157

Classi® cation. New York: Oxford University Press, 1989. Explores how myth, ritual, and

classi® cation bind and reconstruct societies during crises. Draws on Platonic philosophy, the

Upanishads of India, ancient Celtic nabquets, the Spanish Civil War, the Iranian revolution, and

professional wrestling.

Lind, E. H., Norsk-isländska dopnamn ock fingerade namn från medeltiden (Uppsala: Lundquist, 1905–15). Check capitalisation.

Lind, E. H., Norsk-isländska dopmnamn ock fingerade namn från medeltiden: supplementband (Oslo, 1931).

Lind, E. H., Norsk-isländska personbinamn från medeltiden (Uppsala: Lundquist, 1920–21)

*Lind, Ivan, ‘Geography and Place-Names’, in Readings in Cultural Geography, ed. P. L. Wagner and M. W. Mikesell (Chicago: University of Chicago Press, 1962), pp. 118–28.

*Lindahl, Carl, Earnest Games: Folkloric Patterns in ‘The Canterbury Tales’ (Bloomington, 1987).

Lindahl, Carl, 'The Oral Undertones of Late Medieval Romance', in Oral Tradition in the Middle Ages, ed. by W. F. H. Nicolaisen, Medieval & Renaissance Texts & Studies, 112 (Binghamton, New York: Medieval & Renaissance Texts & Studies, 1995), pp. 59--75.

Lindahl, Carl, John McNamara, John Lindow (eds.), Medieval Folklore: An Encyclopedia of Myths, Legends, Tales, Beliefs, and Customs, 2 vols (Santa Barbara, 2000)

Lindheim, Bogislav von, ‘Traces of Colloquial Speech in OE’, Anglia, 70 (1951), 22–42.

Lindheim, Bogislav von, ‘Die Weiblichen Genussuffixe im Altenglischen’, Anglia, 76 (1958), 479–504. 490–91 discusses femininity of weak fem –e but also notes that –a can denote women e.g. gebedda. Updates in 87 (1969), 64–65 but none relevant.

Lindow, John, Comitatus, Individual and Honor: Studies in North Germanic Institutional Vocabulary, University of California Publications in Linguistics, 83 (Berkely: University of California Press, 1975).

*Lindow, John, ‘Mythology and Mythography’, in Old Norse-Icelandic Literature: A Critical Guide, ed. by Carol J. Clover and John Lindow, Islandica, 45 (Ithaca, 1985), pp. 21–67.

Lindow, John, ‘Norse Mythology and Northumbria: Methodological Notes’, Scandinavian Studies, 59 (1987), 308–24. Repr. as Anglo-Scandinvain England, ed. Niles et al.

Lindow, John, Scandinavian Mythology: An Annotated Bibliography, Garland Folklore Bibliographies, 13 (New York, 1988). More to be had from here than you’ve got so far…

Lindow, John, ‘The Social Semantics of Cardinal Directions in Viking and Medieval Scandinavia’, Mankind Quarterly, 34 (1994), 209–24. Unfortunatley not useful re hell in the north, nor useful refs

Lindow, John, ‘Supernatural Others and Ethnic Others: A Millenium of World View’, Scandinavian Studies, 67 (1995), 8–31. Scand stud P752.c.1 NW4 ‘The older Borgarthing lawimplies that trips to the “Finns” or to Finnmark are undertaken for the purpose of prophecy or even necromancy (“Ældre Borgarthingschristenret,” in Keyser et al. 1846–95, vol. 1: 350–1) and flatly prohibits belief in “Finns” (…389–90, 403)’ (12). 20 quotes re skogsrå. ‘By populating the mountains and forests, the rivers and streams, even the land under their farms and the days long ago with supernatural beings and by assigning to them the same emblems of contrast they assigned to the human groups and individual strangers they encoun[21]tered, I submit that people created other social groups and categories and thought about them in the same terms they used to think about the other outside groups we would term ethnic groups. Let us mae no mistake about this point: supernatural beings enjoyed an empirical existence and were probably—we can only guess about this—more real to many people than, say, Hottentots or Bushmen or the King of England would have been. Similarly, the supernatural aspcets of such ethnic groups as Saamis and Finns and of such disadvantaged individuals as those accused of witchcraft were also empirically demonstrated . In other words, the distinction on which we insist, between “natural” and “supernatural”, or “human” and “supernatural”, was not terribly important in the relatively fixed stable system of Scandinavian (here we could probably just as easily say “European”) world view. What mattered, apparently, was the primary distinction betwee one’s own group and everything outside of that group’ (20-21). ‘The logical consequence of this line of thought is a breakdown of the distinction between ethnic and supernatural beings’ (21). Supernatural beings often marked by a feature from natural world e.g. cow’s tail, back ike a kneeding trough—both of these are domestic, but not human and therefore liminal. Liminal is assigned to the other by assoc with supernatural helping to maintain group integrity (23-24). Skogsrån as solitary—even when they occur in groups, it’s always single sex (but not always female) 25-7. Hmm, so the point may not be that they’re women, but they’re inherently unstable as a group, needing to disrupt human groups. ‘This particular complex suggests that control of sexual impulses was regarded as the “human” way of doing things, that is, as the form of behavior culturally sanction by the in-group. Animals and supernatural beings show no such restraint, and humans who failed to do so would be, like solitary witches, shifted toward the supernatural’ (27). ‘If it contains few surprises to those familiar with the tradition, it may surprise others in what it leaves out. If the emblems of contrast indeed function as symbols of cultural identity, we must conclude that two of the nmajor factors of intellectual discourse of the last century, class and gender, were apparnently not much of an issue’ (27)—tho’ they are in the longer-breathed form of the fairy tale (27-28).

Lindow, John, ‘Billings mær’, in Gudar på jorden: festskrift till Lars Lönnroth, ed. by Stina Hansson and Mats Malm (Stockholm, 2000), pp. 57–66. 59–60 worries at whether Billingr is a dvergr or jötun—but surely the point is that these are ambiguous.

Lindow, John, Handbook of Norse Mythology (Santa Barbara, CA, 2001).

Lindow, John, ‘Cultures in Contact’, in Old Norse Myths, Literature and Society, ed. by Margaret Clunies Ross, The Viking Collection: Studies in Northern Civilisation, 14 (XXXX: University Press of Southern Denmark, 2003), pp. 89–109.

Lindqvist, Sune (ed.), Gotlands Bildsteine, Arkeol. monog., 28, 2 vols (Stockholm: Wahlström & Widstrand, 1941–42) XXXXcheck series with Beth

Lindroth, Hjalmar, ‘Studier över de nordiska dikterna om runornas namn’, Arkiv för nordisk filologi, 29 (1913), 256–95

Lindsay, W. M. (ed.), Isidori Hispalensis Episcopi: Etymologiarum sive Originum, 2 vols (Oxford: Clarendon Press, 1911). Book VIII ‘De ecclesia et sectis’.

Striga only once in Isidore: 11.4.2, right at the end of book 11, de transformatis ‘Nam et Diomedis socios in volucres fuisse conversos non fabuloso mendacio, sed historica adfirmatione confirmant. Sed et quidam adserunt Strigas ex hominibus fieri. Ad multa enim latrocinia figurae sceleratorum mutantur, et sive magicis cantibus, sive herbarum veneficio totis corporibus in feras transeunt’. Use if usefulXXXX.

8.7.8 ‘Saturici autem dicti, sive quod pleni sint omni facundia, sive a saturitate et copia: de pluribus enim simul rebus loquuntur; seu ab illa lance quae diversis frugum vel pomorum generibus ad templa gentilium solebat deferri; aut a satyris nomen tractum, qui inulta [adj. ‘with impunity, without threat of punishment’] habent ea quae per vinolentiam dicuntur.

but they’re called satyr-like/satyrical either cos they may be full with ability-to-write/speak-eloquently, or from satiety and abundance: for they speak about many things at once; either from that XXXX[not in OLD I don’t think] whereby diverse sorts of crops or fruits used to be carried down to the temples of pagans; or they derive the name from satyrs, who have … who are named through excessive-wine-drinking (try bibulousness?).

[cf. the epitome ed. Lapidge p. 200–201: ‘Satyria lex est que de rebus plurimis eloquitur quasi a saturitate unde et Satyra scribere est’, ‘Satyria [for satyrica, or does it understand satura, satira ‘a satire’?] is a law [or ‘a satiric law’?] which about many things declares as though from satiety whence also Satyra is to write’ what?]

8.xiff. ‘de diis gentivm’. Named gods seem 2B beginning to ?8.11.86. 95 re furies, then 96ff.: ‘Nymphas deas aquarum putant, dictas a nubibus. Nam ex nubibus aquae, unde derivatum est. Nymphas deas aquarum, quasi numina lympharum. Ipsas autem dicunt et Musas quas et nymphas, nec inmerito. Nam atque motus musicen efficit. [97—I think] Nympharum apud gentiles varia sunt vocabula. Nymphas quippe montium Oreades dicunt, silvarum Dryades, fontium Hamadryades, camporum Naides, maris Nereides’ (8.11.96–97). 98 is Heroas.

8.9[de magis].7 ‘Quid plura, si credere fas est, de Pythonissa, ut prophetae Samuelis animam de inferni abditis evocaret, et vivorum praesentaret conspectibus; si tamen animam prophetae fuisse credamus, et nonaliquam phantasmaticam inclusione Satanae fallacia factam?’’ 8.9.21 ‘Pythonissae a Pythio Apolline dictae, quod is auctor fuerit divinandi’. cf 8.11.54-55.

NB 87, ‘Fauni a fando, vel άπό τής φωυής [NB must check Gk. transcribed right] dicti, quod voce, non signis ostendere viderentur futura. In lucis enim consulebantur a paganis, et responsa illis non signis, sed vocibus dabant’ (8.11.87).

1[de grammatica].37[de tropis].24 ‘Antiphrasis est sermo e contrario intellegendus, ut ‘lucus,’ quia caret lucem per nimiam nemorum umbram; et ‘manes,’ id est mites (quum sint inmites) et modesti, cum sint terribiles et inmanes; et ‘Parcas’ et ‘Eumenides,’ Furiae quod nulli parcant vel beneficiant. Hoc tropo et nani Athlantes et caeci videntes et vulgo Aethiopes argentei appellantur.’

8.11.91-94

Fatum autem dicunt esse quidquid dii fantur, quidquid Iuppiter fatur. A fando igitur fatum dicunt, id est a loquendo. Quod nisi hoc nomen iam in alia re soleret intellegi, quo corda hominum nolumus inclinare, rationabiliter possumus a fando fatum appellare. [91] Non enim abnuere possumus esse scriptum in litteris sanctis (Psalm. 61,12): 'Semel locutus est Deus: duo haec audivi,' et cetera. Quod enim dictum est, 'semel locutus est,' intellegitur inmobiliter, hoc est incommutabiliter est locutus; sicut novit incommutabiliter omnia quae futura sunt, et quae ipse facturus est. [92] Tria autem fata fingunt in colo et fuso digitisque filum ex lana torquentibus, propter tria tempora: praeteritum, quod in fuso iam netum atque involutum est: praesens, quod inter digitos neentis traicitur: futurum, in lana quae colo inplicata est, et quod adhuc per digitos neentis ad fusum tamquam praesens ad praeteritum traiciendum est. [93] Parcas KAT ANTIFRASIN appellatas, quod minime parcant. Quas tres esse voluerunt: unam, quae vitam hominis ordiatur; alteram, quae contexat; tertiam, quae rumpat. Incipimus enim cum nascimur, sumus cum vivimus, desiimus cum interimus. [94]

8.11.95 They affirm also the three Furiae [to be] females with snakes for hair, on account of three states of mind, which in the minds of men give birth to many confusions, and at times compel thus to do wrong, so that they may allow ?to have regard neither for rumours nor danger ?itself. Anger, which longs for retribution; greed, which desires riches; desireXXXX, which seeks pleasures. ?After which the Furiae are named, because they batter the mind with their goads and do not allow [one] to be at peace. Nymphae…

cf. Sserv. in Georg. I 278; Aen.I22; Isid. I 36, 24; VIII 11, 93

cf. ‘Pilosi, qui Graece Panitae, Latine incubi appellantur, sive Inui ab inuendo passim cum animalibus. Unde et incubi dicuntur ab uncumbendo, hoc est stuprando. Saepe enim inprobi existunt etiam mulieribus, et earum peragunt concubitum: quos daemones Galli Dusios vocant, quia adsidue hanc peragunt inmunditiam. Quem autem vulgo incubonem vocant, hunc Romani faunum ficarium dicunt’, viii.11 but check with ed. cos this is from an article.

[cf. Augustine, City of God XV.xxiii.1; ‘Et quoniam creberrima fama est multique se expertos vel ab eis, qui experti essent, de quorum fide dubitandum non est, audisse confirmant, Silvanos et Faunos, quos vulgo incubos vocant, inprobos saepe exstitisse mulieribus, et earum appetisse ac peregisse concubitum; et quosdam daemones, quos Dusios Galli nuncupant, adsidue hanc immunditiam et temptare et efficere, plures talesque adseverant, ut hoc negare, impudentiae videatur’]

Circe appears in 8(de ecclesia et sectis)/9(de magis)/5-6; emph on turning Ulysses’s men into beasts, quotes Aeneid 4, 487-91 (check nos. are right). 11(de homine et portentis)/4(de transformationis)/1 much the same but shorter; 18(de bello et lvdis)/28(de circo). assocs Circe’s name with ‘Circus Soli’. XI.iv De transformatis re Circe too.

XVII.ix.24 ‘Elleborum memorant in Graecia circa Elleborum quendam fluvium plurimum gigni, atque inde a Graecis appellari. Hunc Romani aio nomine veratrum dicunt pro eo quod sumptum motam mentem in sanitatem reducit. Duo sunt autem genera: album et nigrum’.

No instance of echo so spelt (according to concordance).

XI.iii[de portentis].21-22: ‘Satyri homunciones sunt aduncis naribus; cornua in frontibus, et caparum pedibus similies, qualem in solitudine Antonius sanctus vidit. Qui etiam interrogatus Dei servo respondisse fertur dicens (Hieron. vit. Paul. erme. 8): ‘Mortalis ego sum unus ex accolis heremi, quos vario delusa errore gentilitas Faunos Satyrosque colit.’ Dicuntur quidam et silvestres homines, quos nonnulli Faunos ficarios vocant’.

IV.vii[de chronicis morbiis].5–7: ‘Epilemsia vocabulum sumsit, quod mentem adpendens pariter etiam corpus possideat. Graeci enim adpensionem έπιληψίαν appellant. Fit autem ex melancholico humore, quotiens exuberaverit et ad cerebrum conversus fuerit. Haec passio et caduca vocatur, eo quod cadens aeger spasmos patiatur. [6] Hos etiam vulgus lunaticos vocant, quod per lunae cursum comitetur eos insidia daemonum. Item et larvatici. Ipse est et morbus comitialis, id est maior et divinus, quo caduci tenentur. Cui tanta vis est ut homo valens concidat spumetque. [7] Comitialis autem dictus, quod apud gentiles cum comitiorum die cuiquam accidisset, comitia dimittebantur. Erat autem apud Romanos comitiorum dies sollennis in kalendis Ianuarii’

Lindsay, W. M., ‘The Abstrvsa Glossary and the Liber Glossarvm’, The Classical Quarterly, 11 (1917), 119–31, repr. in Wallace Martin Lindsay, Studies in Early Mediaeval Latin Glossaries, ed. by Michael Lapidge (Aldershot, 1996), ch. 7. Cite re this, unless you find some decent source what what it is… 128ff. Lindsay claims is re origins.

Lindsay, W. M. (ed.), The Corpus Glossary (Cambridge: Cambridge University Press, 1921) [767.c.92.1]. Has both N109 ‘Nimpha (i.e. Ny-): dea aqu<a>e. (abstr)’ but N111 ‘Nimba (for Nympha): virgo caelestis. (abstr)’ = the Abstrusa Glossary, i.e. the glosses not in [ ] on Corpus Glossiarum Latinorum iv 3–198. Ah. cf. for source 1921b, 62. [1921b]

Lindsay, W. M., The Corpus, Épinal, Erfurt and Leyden Glossaries, Publications of the Philological Society, 8 (London: Oxford University Press, 1921b), repr. in Wallace Martin Lindsay, Studies in Early Mediaeval Latin Glossaries, ed. by Michael Lapidge, (Aldershot, 1996), ch. 11, with index to lemmata, omitted from original publication, at end of volume. 'If the material of the Corpus Glossary was, as I fancy, mainly "glossae collectae", the personality of the compiler fades into insignificance. His rôle was hardly more than a book-[2]binder's' (1–2) By contrast with Johnson. Re sources. Looks good. 62 identifies Corp. Nymph-glosses also as being from Abstrusa. Incuba lemma from Hermeneumata batches (19). Ed. Corpus Glossiarum Latinorum iii, ‘the name given to various specimins of Graeco-Latin schoolbooks, all of which are ultimately derived from the famour schoolbook composed about 200 a.d. and known [8] nowadays by the unwieldy title Hermeneumata pseudo-Dositheana’. Says also: ‘Echo: wudumer … From the Vita Antonii 16 (quasi echo ad extrema verba responderet) rather than from the Vulgate of Sap. 17, 18. For the enighbouring gloss Explosi is assigned to Vit. Ant. by Leid. (§28, 14)’ (114). [1921a] 18 identifies Ebulum source as part of a Hermeneumata batch. ‘This investigation may end with what comes near to guesswork, a discussion of the (more or less) probable sources of other Anglosaxon glosses’ (105) including ‘ Helleborus: [þung], woedeberge, Epimenia : nest, Ependyte : cop (C. G. L. v 359, 31-33; Corp. E 120 ; E 259; E 262). The last might also be referred e.g. to Vita Antonii 23 lavit ependyten suum.’ (115). So he seems to see the source as Corpus glossarium latinum or whatever it’s called. Hmm.

Lindsay, W. M. and H. J. Thomson, Ancient Lore in Medieval Latin Glossaries, St. Andrews University Publications, 13 (London, 1921)

Lionarons, Joyce Tally, ‘Cultural Syncretism and the Construction of Gender in Cynewulf’s Elene’, Exemparia, 10 (1998), 51–68. Accessed from <http://www.English.ufl.edu/exemplaria/lionfram.htm> 21–8–2004.

Lionarons, Joyce Tally, ‘ “Sometimes the Dragon Wins”: Unsuccessful Dragon Fighters in Medieval Literature’, in Essays on Old, Middle, Modern English and Old Icelandic in Honour of Raymond P. Tripp, Jr., ed. by Loren C. Gruber (Lewiston NY: Mellen, 2000), pp. 301–316. Emphs that actually the dragon almost never wins. Bwf very much an exception. Doesn’t really add up to much, but a couple of useful quotations: ‘An easy explanation for the difference between modern and medieval sensibilities might be found in the assertion that the Middle Ages believed in dragons while the modern world does not, but that assertion would be misguided: [302] we can prove neither that such a naïve belief existed on the part of the medeval populace nor that that populace was in any way more credulous than their modern counterparts. What we can perhaps say is that the Middle Ages, unlike the twentieth century, took its dragons seriously’ (301–2). Half bollocks, half spot on! ‘Beowulf cannot triumph over his drgon at the end of the poem and live to tell of it any more than the dragon can win a final victory over Beowulf: to do so would risk transforming the heroic narrative of the poem into a new creation myth heralding a world redeemed for its human inhabitants by sacrificial violence, a world in which the reciprocal violence of men has been replaced by the sacred, monster-slaying volence of myth. Beowulf is not myth, however much it makes use of mythic elements; it is a quasi-historical poetic fiction about the real ancestors of its Anglo-Saxon audience’ (309).

Lionarons, Joyce Tally, ‘From Monster to Martyr: The Old English Legend of Saint Christopher’, in Marvels, Monsters, and Miracles: Studies in the Medieval and Early Modern Imaginations, ed. by Timothy S. Jones and David A. Sprunger, Studies in Medieval Culture, 42 (Kalamazoo: Medieval Institute Publications, 2002), pp. 167–82. Didn’t blow me away—just a discusion of theological status of cynocephali etc. but some stuff re identity too.

Lissarrague, François, ‘The Sexual Life of Satyrs’, in Before Sexuality: The Construction of Erotic Experience in the Ancient Greek World, ed. by David M. Halperin, John J. Winkler and Froma I. Zeitlin (Princeton: Princeton University Press, 1990), pp. 53–81 (first publ. as ‘De la sexualité des Satyres’, Métis, 2 (1987), 63-90), https://www.persee.fr/doc/metis_1105-2201_1987_num_2_1_884.

Little, A. G., Studies in English Franciscan History, Publications of the University of Manchester, Historical Series, 29 (London, 1917). 139-57 re Fasciculus Morum. Not ed. but Yvonne Stoddard of Bryn Mawr College noted as doing one (139). ‘He dedicates his work to his beloved brother and chosen companion, at whose request “I have collected from various treatises a poor little bundle of vices and virtues for your comfort and the advantage of the simple”. The work opens with a reference to the Rule of St. Francis: “As it is laid down in the Rule of our blessed Father Francis, we are bound to preach to the people and announce to them vices and virtues, punishment and glory, with brevity of speech; therefore we will begin with vices and end with virtues” ’ (141). 7 parts, each re a vice and a corresponding virtue (142). ‘The date of composition is not very certain; it was before the endof the fourteenth century, as two of the extant MSS. date from this period, and it was after the accession of Edward’ (142), described Ed’s mentions (142-3). Arms of England described in was which ‘points to the period before 1340’; ref to treacherous killing of a king recently, pointing to after E2’s reign (143). Other hints 143-6. ‘The author was a Franciscan who belonged to the custody of Worcester (which included Coventry and Shrewesbury), and flourished c. 1320’ (146). Great stuff in extract pp. 228-31: photocopy.

Little, Lester K., 'Cypress Beams, Kufic Script, and Cut Stone: Rebuilding the Master Narrative of European History', Speculum, 79 (2004), 909-28. 'Such a "survey of European civilization" is unabashedly teleological and clearly privileges politics and high culture. It is the story of powerful, well-organized groups that succeeded in subjecting other peoples and imposing on them their own ideas, institutions, and methods. Told this way, however, it is seriously out of kilter with the scholarly developments of the last several decades, which have so dramatically expanded our knowledge and understanding of the various subdivisions of medieval studies, now hardly recognizable as akin to the field as it was a half century ago, when the very concept of medieval studies itself was not in use. And yet, we have not been nearly so inventive in reconfiguring the master narrative of early European history to reflect these advances. The textbooks of recent years, while in their detailed parts impressively sophisticated and up-to-date, differ very little in their overall schemes from their predecessors of decades past, particularly in the way they continue to begin, in one way or another, with the Roman Empire, a point to which I will return. These schemes are unsuitable as frameworks for some of the accomplishments of recent decades' (915). 'Anthropology came to play a role in the historical study of every sector of society, to the point where we can no longer even conceive of studying the earlier medieval centuries without the assistance of this discipline (pace recent criticism of how it has been used). The same is not so categorically true for the later period' (but still quite true) (917). 'I have two suggestions: one is to approach European history by looking within; the other, to approach it by looking outside' (918). One the one hand, then, 'No one could argue seriously that the history of Latin America should begin in Spain or Portugal, any more than that of Iberia itself should start in Mecca. The birthplace of Japan is neither China nor India, just as that of North America is not England. So let us allow the history of Europe to begin where in fact it did begin, not in the Fertile Crescent, but in Europe' (920). Plus comparative history; 'I need add that my appeal to comparative history does not imply a resolve to incorporate Japan or Islam into the narrative of European history but a resolve to help liberate that narrative from its inherent provincialism and self-satisfaction. The geographical and cultural spread of this inquiry goes way beyond what Marc Bloch rightly saw as feasible at the time he wrote his essay on comparative history in 1928, but my goal of seeking more convincing explanations for the phenomena we study through the technique of comparison conforms with his, all in the service of what he called "a broader and more human history."' (920).

Liuzza, Roy M., 'The Old English Christ and Guthlac: Texts, Manuscripts, and Critics', The Review of English Studies, 41 (1990), 1-11 http://www.jstor.org/stable/516602

Liuzza, Roy Michael, ‘Anglo-Saxon Prognostics in Context: A Survey and Handlist of Manuscripts’, Anglo-Saxon England, 30 (2001), 181–230. Emphs previous categorisation as folklore etc. 181–83. But they’re found in with psalms, monastic rules, science, pentitential prayers; ‘if we hope to understand the role such texts played in later Anglo-Saxon culture we might begin by assuming that they operated in the same world as their companion texts, were used by the same readers, and were regarded with something of the same respect’ (183). Typology of kinds of prognostication with survey of texts 183–90. Discusses how acceptable in was in AS Xianity—after all, infl. of planets on behaviour is good medieval science, just theologically tricky (190–96). 196–204 case study of Ælfric as old git, and swimming against the tide shown by ref to Ælfwine’s prayerbook (Titus D. xxvi + xxvii), abbot of New Minster, 2nd quarter of C11. Range and extent of MSS/texts (usually with a Latin one behind a vernacular one) and reasons for their success (monks like them) 204–11 Emphs that sermons about divination etc. may be as much to clergy as to laity (e.g. 210). ‘The corpus of prognostic texts suggests that the later Anglo-Saxon conception of the orthodox spiritual life was more capacious than many modern scholars have imagined. If we are to understand these texts properly, we may need to unlearn some of our modern distinctions’ (211). handlist as appendix 212–30.

Liuzza, Bwf trans., transcribed from The Broadview Anthology of British Literature Volume 1: The Medieval Period, ed. by Joseph Black and others (Toronto: Broadview, 2006), p.84. When the story of Beowulf's fight with the dragon begins, the narrator leaps over fifty years in one brief passage. It is a tumultuous condensation of a complex chain of event (2200-08):

Then it came to pass amid the crash of battle in later days, after Hygelac lay dead, and for Heardred the swords of battle held deadly slaughter under the shield-wall, when the Battle-Scylfings sought him out, those hardy soldiers, and savagely struck down the nephew of Hereric in his victorious nation-- then came the broad kingdom into Beowulf's hands ...

These events are referred to throughout the last thousand lines of the poem, but they are not told in a straightforward way or in chronological order. The fortunes of the Geatish royal house may be reconstructed as follows: 1. Hæthcyn accidentally kills his brother Herebeald; their father Hrethel dies of grief (2432-71). Hæthcyn becomes king. 2. After the death of Hrethel, Ohthere and Onela, the sons of the Swedish king Ongentheow, attack the Geats (2472-78). 3. In retaliation, Hæthcyn attacks Ongentheow in Sweden (2479-84); at first he is successful, but later is killed at Ravenswood (2922-41). Hygelac's men Wulf and Eofor kill Ongentheow, and Hygelac (Hæthcyn's brother) is victorious (2484-89, 2942-99). Ohthere becomes king of the Swedes. 4. Hygelac is killed in Frisia; his son Heardred becomes kind (2354-78). 5. Ohthere's brother Onela seizes the Swedish throne and drives out the sons of Ohthere, Eanmund and Eadgils (2379-84). Heardred takes in these exiles, and Onela attacks Heardred for this hospitality and kills him. Onela allows Beowulf to rule the Geats (2385-90). 6. Around this time Weohstan, father of Wiglaf, kills Eanmund on behalf of Onela (2611-19). 7. Eadgils escapes later to kill Onela in Sweden, with help sent by Beowulf (2391-96); he presumably becomes king of the Swedes. 8. During Beowulf's fifty-year reign, the death of Eanmund is unavenged. After Beowulf's death, Eanmund's brother Eadgils will probably seek vengeance against Wiglaf, son of Weohstan (2999-3005).

Lloyd, Albert L., and Otto Springer, Etymologisches Wörterbuch des Althochdeutschen (Göttingen, Zürich, 1988). s.v. alb (photocopied). s.v. albe: ‘st. sw. f. (?), nur in Gl. 3 [Steinmeye, E. and E. Sievers (eds), die althochdeutschen Glossen, 4 vols (Berlin 1879–1922) R785. G104], 664, 59 (13. Jh., obd.) “Alpdrücken, malus malannus”. S. ialb. – Ahd. Wb. I, 195; Starck-Wells 20.’

Lloyd, G. E. R., Demystifying Mentalities (Cambridge: Cambridge University Press, 1990)

*Lochrie, Karma, ‘Sexual Violence and the Politics of War’, in Class and Gender in Early English Literature: Intersections, ed. by Britton J. Harwood and Gillian Overing (Bloomington, 1994).

Lock, Charles, 'Scholar of the Dark: Helen Waddell and the Middle Ages', Helen Waddell Reassessed: New Readings, ed. by Jennifer FitzGerald (XXXXX: Lang, 2014), pp. 39-61. 'The complications of the enlightened and the benighted are thus manifold. The pagan and the Classical come down to us through the Dark Ages in a continuity mediated by the Irish, by monks, that is to say, of a land that had never been part of the Roman Empire, natives of an island that had no Classical tradition. The implication is that Christian thinkers from regions once Roman would in their new life reject the pagan, whereas the Irish in discovering Christianity are delighted also to discover its hitherto unknown prehistory. They are as it were converted by Virgil as much as by the Gospels, and they convert to the precepts of both. Waddell barely spells this argument out; it is implied by her narratives, such as that of ‘the trochaic tetrameter of the Pervigilium Veneris’, ‘the marching song of Caesar’s legions […]; it reached Ireland, where the legions themselves had [45] never been, and became the basis of most Irish metres.’19 When any such element arrived in Ireland it was perceived as already baptized; within the former territories of the Roman Empire, however, it would be a reminder of the paganism to be overcome.' (pp. 44-45): nice quote! P. 45: 'A further implicit aspect of the argument concerns the climate, what Waddell terms ‘the Northern Spring’: ‘In the North far more than in the South, Persephone comes actually from the dead. It is a new thing, and their own.’ [...] The argument grows ever more tenuous, even tenebrous: the Irish, being northerners, are more sensitive to spring, and thus, through the inf luence of Irish monks, medieval lyrics celebrate the natural cycle in ways hardly known to Latin antiquity. [...] Only in a private letter did she make plain her realization of the analogy being drawn in these songs between spring and the Resurrection: ‘From “the resultant shock of astonishment and delight” was born The Wandering Scholars.’' Nice re environmental determinism. 53: " If we were to enter- tain a conspiracy theory about Germanists and the Teutonic ideology, we might ask why so many ladies were encouraged to become Old English scholars. Was it perhaps precisely because most of them lacked a Classical education?" 54: 'The study of the Middle Ages in Protestant nations is almost necessarily condescending and denigra- tory; these ages, whether Dark or Middle, can properly end only with the Reformation.' 55: 'Though Helen Waddell does not touch on English historiography, she makes no secret of her delight in the Dark Ages, nor of her belief that what is precious in our own world draws its strength from and through those ages we persist in calling dark.' Sees Henry Adams's 1904/1913 Mont Saint Michel and Chartres as an early Anglophone '"positive" or "intrinsic"' account of the Middle Ages, with Waddell in 1927 being part of a synchronous wave of Anglophone work presenting a more upbeat account of the Middle Ages (e.g. incl. Charles Homer Haskins The Renaissance of the Tewlfth Century. (p. 55). P. 56: ' After 1918 it was much harder to sustain a tone of lofty condescension towards the Middle Ages, as Powicke acknowledged in his inaugural lecture as Regius Professor of History at Oxford in 1929: ‘I am not sure that since the war the nearness of the Middle Ages has not been more apparent. The outlook of Dante is in some ways more natural to us than the outlook of Hobbes.’' Victoria College, Belfast: p. 46 BA English at Queen's: p. 46; had to do a three-year programme in two years: pp. 46-47 Important tutor: 'Rubie Warner taught Old Norse and Icelandic at Queen’s from 1911 to 1914, and Old English from 1914 to 1919' (pp. 46-47; born three years before Waddell p. 47). 52-53: Under the guidance of Professor A. S. Napier at Oxford, Rubie Warner had prepared as her dis- sertation for the BLitt degree an edition of the Homilies of Aelfric (Cotton Vesp. D.xiv), published as a volume of the Early English Text Society in 1916 Maude Clarke p. 47 citing 'Helen Waddell would hold LMH’s Susette Taylor Fellowship from 1923 to 1925 ' p. 48 fn. 31 ba 1910-12 p. 48

Lock, Charles, ''Ladies, Prisoners, Professors: English Studies at Queen’s during the Great War'', Queen’s Gender Initiative Lectures, 2 ([Belfast]: Queen’s Gender Initiative, Queen’s University Belfast, 2010), pp. 21-22): ’My admiration of the Hebrew narrative prose is greater than ever. It is often so absurdly like the Icelandic that one is tempted to see the derivation of the latter from the former - of course through the medium of Latin. Not a word of this to Craigie or the Professor!’ (Okie Belfour).

Loðmfjörð, Jón Örn, 'Five Poems', 3:AM Magazine 2010 http://www.3ammagazine.com/3am/five-poems-jon-orn-lo%C3%B0mfor%C3%B0/

*Löfler, Christia Maria, The Voyage to the Otherworld Island in Early Irish Literature 1 (Salzburg, 1983)

Logan, Patrick, The Old Gods: The Facts about Irish Fairies (Belfast: Appletree Press, 1981). Well, could be worse for sure, but nothing of use to me.

Lohmander, I., Old and Middle English Words for ‘Disgrace’ and ‘Dishonour’, Gothenburg Studies in English, 49 (Gothenburg, 1981). Should have good stuff on using Latin lemmata to determine OE meaning. Gathered words translated by bismer in ‘Alfred’s translations’ (ie. all Alfredian ones?), then ither words used to render these Latin terms included (10–11); ‘In order to avoid including a lot of Old English and Middle English words which have little or no meaning in common with bismer I decided to exclude all Latin nouns that had not been rendered by a bismer-word “at least twice” ’ (11). But because she’s working with proper translated prose etc. she has much bigger corpus etc. More viable than just some glosses… Otherwise not going to tell me much.

*Lönnqvist, Bo, ‘Troll och människor: om utseende och kulturella barriärer’, Sphinx: Societas scientarum Fennica (1989), 69–82

Lönnrot, Elias (ed.), Suomen kansan muinaisia loitsurunoja (Helsinki: Suomen Kirjallisuuden Seura, 1880)

Lönnroth, Lars, ‘The Noble Heathen: A Theme in the Sagas’, Scandinavian Studies, 41 (1969)

Lönnroth, Lars, Njáls saga: A Critical Introduction (Berkeley: University of California Press, 1976). 'Njála was written at a time of radical change in Icelandic history. The country had just lost its political independence; the Norwegian king was about to deprive the native chieftains of power and replace them with his own appointees; the Allthing had been dratically reformed, and new laws had replaced those in effect since the time of Njáll and Gunnarr. The church, which had conformed to native tradition, was transformed into a copy of the Roman model. And the classical saga culture was rapidly deteriorating under the influence of foreign romance. / Critics who read Njála as an homage to a vanishing culture generally fail to realize, however, that the period preceding Iceland's loss of independence was so filled with internal strife that the Norwegian take-over must have been a blessing to much of the population' (165).

Lönnroth, Lars, ‘Dómaldi’s Death and the Myth of Sacral Kingship’, in Structure and Meaning in Old Norse Literature: New Approaches to Textual Analysis and Literary Criticism, ed. by John Lindow, Lars Lönnroth and Gerd Wolfgang Weber, The Viking Collection: Studies in Northern Civilisation, 3 (Odense: Odense University Press, 1986), pp. 73–93. ‘We may conclude from this that Dómaldi’s evil stepmother is identical with Vísbur’s first wife. We may also conclude that the curse put on him is somehow a revenge for Vísbur’s treatment of her and her sons. This is a legendary motif often found in the sagas. In Ynglinga saga, the motifis combined with another common motif: that of marriage between “ordinary” men and Lapp (or Finn) women. Several Yngling kings are be[82]witched by the wealth and beauty of such women, who live in the North among the snow and ice, but a marriage with them will always turn out to be disastrous, since they are evil and practiced in the art of seiðr. Vísbur’s father, Vanlandi, was thus killed by the witch Hulð in revenge for having deserted a Lapp woman by the name of Drífa (“Snowdrift”), the daughter of Snær (“Snow”). That Vísbur’s first wife is of the same ilk is shown by the fact that her sons are called Gísl (“Ski-Pole”) and Ọndur (“Ski”); names of this sort usually signal Finnish or Lapp origin. Their association with seiðr also indicate [sic] that they move in the same circles as Drífa and Snær’ (81–82, citing further Meulengracht Sørensen 1977, 159–65).Dómadi’s name suggests his fate and it’s put on him, at least in prose, by ancestors. Not his fault! (81–82). Even so, quite a lot of kings lose their lives for ár, and Lönnroth reckons this is a Christianising context (83–86): ‘According to the saga, then, a sacral kingship is indeed established in Sweden by Odin, Njọrðr and Freyr, and the Swedes learn to expect ár ok friðr from their rulers as well as active participation in the yearly sacrifice. It is implied in the text, however, that the Swedes have actually been deceived by crafty sorcerers and practitioners of seiðr, posing as gods for their own private gain’ as made clear later in Hskr by arrival of Xianity (84, cf. 83–86). ‘As a matter of fact, most of the Swedish kings in Ynglingatal die ignoble deaths at the hands of their own kinsmen or at the hands of women, slaves and other “base” creatures. Some of them are hanged like common criminals. They practically never die the kind of death recommended for Germanic rulers destined for Valhall, i.e. they do not die on the battlefield. When it is mentioned in the poem that they make battle, the tone is often satirical: King Dag, for example, starts a war to avenge the death of his tame sparrow and is then killed with a hayfork; King Alrek and his brother Eirik beat each other to death with bridles, etc. It is indeed difficult to understand how this could be a poem in honor of the Yngling dynasty, even though the Norwegian Ynglings (or at any rate their burial sites) are treated more respectfully … It would be more natural to assume that the poem was made to make fun of the Ynglings, at any rate the Swedish ones. Such a supposition is not very farfetched in view of the well-known níð and senna traditions, thepoint of which is to picture famous warriors in base and ignoble situations and thusto make fun of them’ (91). Tho’ doesn’t go for late origin—tho’ accepts poss of alteration in oral transmission.

Lönnroth, Lars, 'The Old Norse Analogue: Eddic Poetry and Fornaldarsaga', in Religion, Myth, and Folklore in the World's Epics: The Kalevala and Its Predecessors, ed. by Lauri Honko, Religion and Society, 30 (Berlin: De Gruyter, 1990), pp. 73-92

Looijenga, Tineke, ‘Checklist Frisian Runic Inscription[can that really be right?XXXX]’, in Frisian Runes and Neighbouring Traditions, ed. by Tineke Looijenga and Arend Quak, Amsterdamer Beiträge zur älteren Germanistik, 45 (1996), pp. 91-108. Oostrum (Gron) C8 antler comb, side A had ælb/ab/ob kamu ?ie. ælf’s comb. 2nd word easy thus. 93. Schweindorf (Germ), weladu (poss þeladu), ie. Welandu (95).

Loomba, Ania, `Periodization, Race, and Global Contact', Journal of Medieval and Early Modern Studies, 37 (2007), 595--620. DOI 10.1215/10829636-2007-015. 'In the last few years, medievalists and early modernists have witnessed an increasing and uncanny topicality with respect to the materials they study. Samuel Huntington’s infamous thesis about a “clash of civilizations” is now widely described as a premodern heritage: the pope recently turned to the Byzantine emperor Manuel II Palaeologus to suggest that violence is endemic to Islam, and jihadi attackers claimed that they targeted London’s King’s Cross Station in July 2005 because its name evoked the Christian violence of the Crusades. 1 “Civilizations” are also routinely described in tem- poral terms, as when the Syrian-American psychiatrist Wafa Sultan spoke of “a clash between a mentality that belongs to the Middle Ages and another mentality that belongs to the 21st century.” 2 Medievalists and early modern- ists have responded in a variety of ways — some have made visible the long and complex lineages of these contemporary polarizations, arguing that cul- ture wars of the premodern world are indeed the precursors of colonial and postcolonial divisions, while others have preferred to illuminate an equally long history of porous boundaries between the “East” and the “West,” Islam and Christianity, the “medieval” and the “modern.” 3 Each of these strategies is offered as historical truth and as the more effective way of connecting our own cosmopolitan but divided world with premodern histories and cultures. Both sets of critics agree that current debates on cultural identities, terror, postcolonialism, and “globalization” need to engage with a longer temporal framework' (595). 'My vantage point is early modern English plays about the East, which obsessively stage cross-cultural contact, conversion, and exchange, while articulating a [596] parochial fantasy of global relations' (595-96). 'This body of work has rightly challenged the previous tendency to read all non-Europeans as unlettered, savage, and silenced, but it often tends to read Muslim elites as emblematic of all non-Europeans. Ottoman-European rela- tions, and indeed all Muslim-Christian relations, are frequently romanti- cized to downplay the equally important histories of conflict, and to demar- cate “trade” and “exchange” from histories of colonialism, black slavery, and race. 41 The picture of anxious or pragmatic European peoples seeking to trade with or emulate Muslims simply reverses the dynamics of later colo- nialism. 42' (603). 'Whereas early modernists have been turning East to indicate a pre- colonialist past, medievalists are less squeamish about naming these stories as protocolonialist fantasies compensating for the historical failure of military prowess' (609). 'Dorothee Metlitzki also sug- gests that geographic distance exacerbates the idea of cultural and religious difference, so that the English romances are much more intolerant than the Arab and Byzantine ones.75' (609).

Loomis, Roger Sherman, ‘Notes on La3amon’, Review of English Studies, 10 (1934), 78–84. App. re the fairies of avalon etc. Should probably be cited when you discuss them. Basically bollocksilainen but 81 emphs Fr parallels to the fairies in avalon bit; ‘The case of Argante affords the strongest proof that La3amon’s famous verion of Arthur’s passing, in the additions it makes to Wace, was drawn from a Continental form of insular Celtic tradition’ (81). But not much to offer really.

Lord, Albert Bates. The Singer of Tales, 2nd edn, edited by Stephen Mitchell and Gregory Nagy, Harvard Studies in Comparative Literature 24. Cambridge, MA: Harvard University Press, 2000.

*Loseby, S., ‘Power and Towns in Late Roman Britain and Early Anglo-Saxon England’, in Sedes regiae (Ann. 400‒800), ed. by J. Gurt and G. Ripoll (Barcelona, 2000), pp. 319‒70

Loth, Agnete ed., Late Medieval Icelandic Romances, Editiones Arnamagaeanae, series B, 20–24, 5 vols (Copenhagen: Munksgaard, 1962–65)

*Louis-Jensen, Jonna, ‘Norrøne navnegåder’, Nordica Bergensia, 4 (1994), 35–52.

Louis-Jensen, Jonna, `Frontiers: Icelandic Manuscripts', in Frontiers in the Middle Ages: Proceedings of the Third European Congress of Medieval Studies (Jyväskylä, 10-14 June 2003), ed. by O. Merisalo and P. Pahta, Textes et Études du Moyen Âge, 35 (Louvain-la-Neuve: Fédération Internationale des Instituts d'Études Médiévales, 2006), pp. 477-81. 'Considering how small its population is, Iceland has produced an incredible amount of manuscripts. Some 700 medieval manuscripts or remains of manuscripts are preserved to this day, and postmedieval manuscripts containing medieval matter number thousands. And since most of the surviving medieval manuscripts must have been copied from other manuscripts that are now lost, we can be sure that they represent only a small percentage of the number of manuscripts once in existence, perhaps 15-20%, perhaps less. This is the eighteenth copy from the hand of the scribe is written on a seventeenth-century law manuscript; but only three of the upwards of 18 copies written by this man are preserved. [citing Springborg 1969, esp. 311--is this note the only evidence for the 15-20% figure?!]' (477). 'Step by step, however, Iceland was [480] brought under the sway first of the Norwegian Church and later of the Norwegian King, and in the course of the thirteenth century specific Norwegian influence made itself strongly felt in the palaeography and orthography of Icelandic manuscripts. In the fourteenth century, when Iceland had become part of the Norwegian kingdom, such manuscripts were produced to a considerable extent with a view to the market in Norway. Significantly enough, the main "export commodity" of Icelandic scribes working for Norwegian patrons was historical material about the Norwegian kinds, translations from French and Latin, and didactic and edifying literature; whereas characteristic native genres, such as mythological and heroic poetry or Sagas of Icelanders, are conspicuous by their absence. // It is in the nature of frontiers that they are constantly shifting. The barrier between Iceland and Norway seems to have been lowest in the period after the establishment of an Archdiocese in Nidaros (the modern Trondheim) and before the joint kingdom of Norway and Iceland was annexed to a Pan-Scandinavian union, dominated by Denmark and Sweden, and increasingly exposed to Low German linguistic influence. But at that point, the Norwegian features in Icelandic scribal practice suddenly disappear--as if at the wave of a magic wand, as my Icelandic colleague Stefán Karlsson wrote in 1979. From then on, the Icelanders were no longer producing books for an entire kingdom but only for home consumption. Standard narrative of importance of paper reducing cost of books and so opening up access to MS copying and owndership (481).

Love, Jeffrey Scott, The Reception of 'Hervarar saga ok Heiðreks' from the Middle Ages to the Seventeenth Century, Münchener nordistische Studien, 14 (Munich: Utz, 2013)

Love, Rosalind C. (ed. and trans.), Three Eleventh-Century Anglo-Latin Saints’ Lives: ‘Vita S. Birini’, ‘Vita et miracula S. Kenelmi’ and ‘Vita S. Rumwoldi’ (Oxford: Oxford University Press, 1996). re Kenelm life. §1 gives him 2 sisters, one bad and one good (ed. 52–4, trans 53–55), the good one app. an invention as a foil to the bad, see n. 1 p. 54 (runs on to 55). V. like 2 brothers motif. Hmm. §2Kenelm killed by this bad sister Cwoenthryth, via his personal steward Æscberht. Nice example of mysogyny I suppose. Tho’ his nurse sgets to interpret Kenelm’s dream that this is going to happen cos she’s good at it §§3–4. Before he dies K plants his staff which becomes an ash tree ‘still visible now, which is honoured in memory of St Kenelm’ §5. §9 has place-name explanation thang tho’ NB n. 7 p. 63. §16 after folks get Kenelm’s corpse, Cwoenthryth starts saying psalm 108 backwards from her psalter, by witchcraft (praestigio). But this makes her eyes fall out; Ros cf.s Bede HE i.7 on Alban’s executioner’s eyess falling out. She dies. P. 72. §17ff. re K’s miracles. §20 woman who doesn’t observe feast day has eyes pop out. §23 ‘Likewise another man, mute from birth, came—he was the kennelman and hunt-steward of Ælfric, a nobleman, who lived in the village of Sterel. On the same feast day he also, falling down in a seizure, saw a small child of bright beauty approach him with a [81] lighted candle, and stick it, thus burning, into his open mouth, and then, leaping up, the dumb man spoke clearly’ cf. godden on soul?

No doubt more to be had here—groovy material. Didn’t read intro etc.

Lovecy, Ian, ‘Historia Peredur ab Efrawg’, in The Arthur of the Welsh : The Arthurian Legend in Medieval Welsh Literature, ed. by Rachel Bromwich, A. O. H. Jarman and Brynley F. Roberts (Cardiff: University of Wales Press, 1991), pp. 171–82. ‘Other features of Peredur which are clearly from Celtic tradition include: the Witches of Gloucester, who can be compared to those in the Life of St Samson, and perhaps Scathach who trains Cú Chulainn in arms, and who are suggestive of the witches mentioned in the dialogue between Arthur and the Porter in the Black Book of Carmarthen’ (176).

Loveluck, Christopher, ‘Acculturation, Migration and Exchange: The Formation of Anglo-Saxon Society in the English Peak District, 400–700 AD’, in Europe between Late Antiquity and the Middle Ages, ed. by Helen Hamerow and John Bintliff, British Archareological Reports, International Series, 617 (Oxford, 1995), pp. 84–98.

Lowe, Kathryn, ‘“As Fre as Thowt”?: Some Medieval Copies and Translations of Old English Wills’, English Manuscript Studies 1100-1700, 4 (1993), 1–23. Re 15350, ‘At its core is an original cartulary, comprising the present gatherings 2-14. This is believed to have been written during the episcopate of Henry of Blois (1130-50) and contains a full transcription of one hundred and eighty-five documents and memoranda dating from before 1086. The main texts of these charters are the work of a single scribe, with most of the rubrics supplied by a different scribe’ (3). Cf. Rumble, Davis 1042. Notes careless copying pp. 3-8. Re conservatism of copying re phonology 8-9. 15–19 re Earl of Macclesfield, Shirburn Castle, MS 24. 9. 9. Basically says that he makes mistakes copying the OE and that his middle English transs are full of errors and misunderstnadings.

Lowe, Kathryn A., ‘On the Plausibility of Old English Dialectology: The Ninth-Century Kentish Charter Material’, Folia Linguistica Historica, 22 (2001), 136–70.

Kathryn A. Lowe, ‘ “A Fine and Private Place”: The Wife’s Lament, ll. 33-34, the Translators and the Critics’, XXXX (Donington: Shaun Tyas, 2002), pp. 122-43.

Lowe, Roy, 'The Changing Role of the Academic Journal: The Coverage of Higher Education in History of Education as a Case Study, 1972–2011', History of Education, 41 (2012), 103-15. ' And it is worth adding, perhaps, that in one important respect editors of a journal such as this find themselves in much the same position as leading politi- cians or, as I used to reflect, as heads of university departments of education. They may well have a policy, an idea of the kinds of agenda they wish to pursue. But in reality almost all of their time is spent responding to events; in our case, responding to whatever may be submitted and at the mercy of the whims of potential authors. There is after all a limit to the freedom of an editor to commission material and this can only be done very sparingly, if at all' (113). Makes the case the the journal needs to respond more to globalisation and be less Eurocentric 114-15.

Lucas, Caroline, 'The Imagined Folk of England: Whiteness, Folk Music and Fascism', Critical Race and Whiteness Studies, 9 (2013), www.acrawsa.org.au/ejournal

Lucy, S. J., ‘Housewives, Warriors and Slaves? Sex and Gender in Anglo-Saxon Burials’, in Invisible People and Processes: Writing Gender and Childhood into European Archaeology, ed. by Jenny Moore and Eleanor Scott (London: Leicester University Press, 1997), pp. 150–68.

Lucy, Sam, The Anglo-Saxon Way of Death: Burial Rites in Early England (Stroud: Sutton, 2000)

Lucy, Sam and Andrew Reynolds, ‘Burial in Early Medieval England and Wales: Past, Present and Future’, in Burial in Early Medieval England and Wales, ed. by Sam Lucy and Andrew Reynolds, The Society for Medieval Archaeology, Monograph Series, 17 (London: The Society for Medieval Archaeology, 2002), pp. 1–23

van der Liet, Henk, `Iceland: A Postcolonial Literary Landscape?', Amsterdamer Beiträge zur älteren Germanistik, 67 (2011), 447–71. https://pure.uva.nl/ws/files/1184036/101948_ABAG_67_27_Henk_van_der_Liet.pdf.

van der Lugt, Maaike, ‘The Incubus in Scholastic Debate: Medicine, Theology and Popular Belief’, in Religion and Medicine in the Middle Ages, ed. by Peter Biller and Joseph Ziegler, York Studies in Medieval Theology, 3 (Woodbridge: XXXX, 2001), pp. 175–200. Citing Lecouteaux 1987, and *‘van der Eerden, ‘Incubus’, esp. pp. 117–26’ no other ref!! In Dutch, and on early ev, so might be useful…

van Nahl, Jan Alexander, 'Digital Norse', in The Routledge Research Companion to the Medieval Icelandic Sagas, ed. by Ármann Jakobsson and Sverrir Jakobsson (London: Routledge, 2017), pp. 344--53 (p. 351)

Luick, Karl, Historische Grammatik der englischen Sprache, 2 vols (Leipzig: Tauchnitz, 1914–40). https://archive.org/details/p1historischegra01luicuoft/page/198/mode/2up?view=theater&q=cavel 'Den Formen mit zweisilbigem āw für lat. au liegen nach Pogatscher zweisilbige italienische Formen: Paolo, *caolo (vgl. it. cavolo) zugrunde, welche durch Augustin und seine Begleiter nach England gebracht wurden ... Vielleicht erklärt sich aber die Doppelheit der Formen aus dem Wechsel von *cā-ul und cā-u[consonant marker, i.e. w]les: jenes wurde zu cāl, aus diesem ein neuer Nominativ cā-ul und cā-u[consonant marker, i.e. w]l̩ mit silbischem l erschlossen, wofür man in der später üblichen Weise (§ 318) -el schrieb: cāwel' (§216.1).

*Lukman, N., ‘An Irish Source and Some Icelandic Fornaldars²gur’, Medieval Scandinavia 10 (1977), 41-57.

Luminasky, R. M., and David Mills (ed.), The Chester Mystery Cycle, The Early English Text Society, s.s. 3, 9 (London: Oxford University Press, 1974–86)

Lund, Allan A. (ed. and trans), P. Cornelius Tacitus: Germania (Heidelberg: Winter, 1988)

Lund, Niels (ed.) and Christine E. Fell (trans.), Two Voyagers at the Court of King Alfred: The Ventures of Ohthere and Wulfstand together with the Description of Northern Europe from the Old English Orosius (York, 1984). 67, ‘Scridefinnas: The term normally used by Latin authors to designate the Lapps. Procopius mentions the Skrithifinnoi in the sixth century and they are also mentioned by Jordanes and Paulus Diaconus. Note that the term occurs in the introduction, not in Ohthere’s account. There they are called Finnas’ (67

*Lundström, I. and G. Adolfsson, Den sterke kvinnen: fra volve till heks, AmS-Småtrykk, 27 (Stavanger: Stavanger Archaeological Museum, 1995) Museoviraston kirjasto, B Sarjat Norja AmS-Småtrykk 27

Lupyan, Gary and Rick Dale, `Language Structure is Partly Determined by Social Structure', PLoS ONE, 5.1 (January 2010), doi:10.1371/journal.pone.0008559. Dead interesting. NB that amongst other things it suggests (with refs) that the effects on a language of being adopted by L2 speakers needn't primarily include substrate morphological influence from their L1, but rather more universal changes associated with adult L2 acquisition.

Lutz, Angelika, ‘Spellings of the Waldend Group—Again’, .Anglo-Saxon England, 13 (1984), 51-64. .Basically .that .you .get . .waldend .LWS .poetry .but .wealdend .LWS .prose. .EWS? .Needs .closer .reference .re .elf-trouble.

*Lutz, Angelika, ‘The Syllabic Basis of Word Division in Old English Manuscripts’, English Studies, 67 (1986), 193–210.

Luyster, Robert, ‘The Wife’s Lament in the Context of Scandinavian Myth and Ritual’, Philological Quarterly, 77 (1998), 247–70

Lyall, Charles James, The Mufaḍḍaliyāt; an anthology of ancient Arabian odes compiled by Al-Mufaḍḍal son of Muḥammad according to the recension and with the commentary of Abū Muḥammad Al-Qāsim Ibn Muḥammad Al-Anbāri 2: Translation and Notes. Oxford: Oxford University Press. 1918.

Lyle, E. B., ‘The Teind to Hell in Tam Lin’, Folklore, 81 (1970), 177-81. Not very useful.

Lyons, John, Semantics, 2 vols (Cambridge, 1977). ‘Rather extravagent speculations about differences in the mentality of speakers of different languages have sometimes been based on differences of lexical structure such as these. They may be safely discounted. It does seem to be the case, however, that particular languages tend to lexicalize those distinctions of meaning which are important and most frequently drawn in the cultures in which the languages in question operate; and this is hardly surprising. What should be noted, in the present context, is that lexicalization has the effect of transferring information from the syntagmatic to the paradigmatic dimension’ (i 243).

‘Trier looks upon the vocabulary of a language as an integrated system of lexemes interrelated in sense. The system is in constant flux. Not only do we find previously existing lexemes disappearing and new lexemes coming into being throughout the history of a language; the relations of sense which hold between a given lexeme and neighbouring lexemes in the system are continually changing through time’ (i, 252). ‘But why, it might be asked, do we say that “braun” at time t1 is the same lexeme as “braun” at time t2, if they belong to different language-systems? This is a question which arises, not only in the diachronic comparison of language-systems, but also in the synchronic comparison of dialects’ (254). Presumably something about continuity of use—a field of denotations (?connotations) which at no time fails to overlap at least in part with the field of denotations of the same lexeme at an immediately preceding time. Hmm. That still begs questions. ‘But in principle the diachronic identity of lexemes from different language-systems can be established (and the branch of linguistics known as etymology depends on it). Let us grant, then, that lexemes can endure over long periods of time, even though the language-systems in which they are incorporated are constantly changing and both the forms of a lexeme and its meaning may change as a consequence’ (255).

‘As we have seen, it is, according to Trier, the same conceptual field that is structures by different lexical fields at different periods. But how do we know that this is so? Even more important than the methodological problem of verifying that this is or is not the case in particular instances is the theoretical question of deciding what, if anything, is meant by saying that it is or is not the same conceptual field. No explanation is given of this identity; and yet this is the constant, in relation to which changes in the sense of lexemes in diachronically distinct lexical fields are determined’ (258).

‘In contrast with Trier and about the same time, Porzig (1934) developed a notion of semantic fields (Bedeutungsfelder) which was founded upon the relations of sense holding between pairs of syntagmatically connected lexemes; and there ensued a lively controversy as to which of the two theories was more fruitful and illuminating. There can no longer be any doubt that both Trier’s paradigmatic relations and Porzig’s syntagmatic relations must be incorporated in any satisfactory theory of lexical structure’ (261). Syntagm (or collocation) composed (typically) of a noun and a verb or a noun and an adjective. You bite with teeth, hair is blond, etc.: essential meaning-relation. Does this work for elves?

Lysaght, Patricia, The Banshee: The Irish Supernatural Death-Messenger, 2nd edn (Dublin: O’Brien, [1996]) [NF2, 465:13.c.95.64] Ch 12, ‘Origin of the supernatural death-messenger belief and other related questions’, 191–218. ‘One must divide the texts into two groups—sí-woman-texts and badhbh-texts. The sí-woman-texts will consist of those in which a female being, or beings, connected with deaths are known … as bean sí. The badhbh-texts are those in which a female badhbh-figure forebodes death by washing. It will become clear that the female beings connected with deaths depicted in the two groups of texts—most particularly in the Medieval badhbh-texts—differ substantially from each other not only in general appearance and behaviour but also in their attitudes to the person or persons who are about to die. It will emerge however that the two strata were coming closer together as the centuries went by and that it is likely that it was from their interaction in the course of time that many of the attributes of the death-messenger of folk tradition have come. It will be demonstrated that it was the sí-woman which ultimately became and remained predominant even in the badhbh-area and yet a particular chracteristic of the Badb (modern Irish badhbh), her washing foreboding deathm is largely to be found in area where the name bean sí/banshee is applied to the death-messenger’ (192). ‘In the centuries after the Anglo-Norman conquests in Leinster and Munster, the wars and conflicts which erupted there were struggles for power which, generally speaking, concerned [210] English power in the area rather than being exclusively internal struggles. Coupled with this was a rapid decline in Gaelic culture in the province. A weak and only partly Gaelic culture could hardly sustain such a striking and developed figure, dependent on ancient cultural survival, as the badhbh seems to have been. Rather, the more simple contrast and the cultural diversity between native and foreigner could be more aptly accommodated in the sí-woman stratum’ (209–10).

Lysaght, Patricia, ‘Fairylore from the Midlands of Ireland’, in The Good People: New Fairylore Essays, ed. by Peter Narváez, Garland Reference Library of the Humanities, 1376 (New York: Garland, 1991), pp. 22–46.

M

Maarouf, Mazen, Ekkert nema Strokleður, trans. by Aðalsteinn Ásberg, Kári Tulinius og Sjón (Reykjavík: Dimmur, 2013).

MacAlister, R. A. Stewart (ed. and trans.), Lebor Gabála Érenn: The Book of the Taking of Ireland, Irish Texts Society, 34, 35, 39, 41, 44 3 vols (Dublin: The Educational Company of Ireland, 1938–56)

*Mac Cana, Proinsias, Celtic Mythology, rev. ed. (New York: Bredrick, 1985)

*Mac Cana, Proinsias, ‘The Influence of the Vikings on Celtic Literature’, in The Impact of the Scandinavian Invasions on the Celtic-Speaking Peoples c. 800–1100 AD (Dublin, 1975), pp. XXXX

MacCulloch, J. A., ‘The Mingling of Fairy and Witch Beliefs in Sixteenth and Seventeenth Century Scotland’, Folklore, 32 (1921), 227–44. Nothing I didn’t already know really—mainy a survey of prominent published ev. for fairy stuff. F enough tho’.

Macculloch‚ J. A.‚ ‘Were Fairies an Earlier Race of Men?’‚ Folklore‚ 43 (1932)‚ 362-75. Connects with fairies as ghosts of course (363-4). Proposing one explanation among many that must be operative. Useless article, tho’ sensible in its argument from what I glanced at.

MacCulloch, J. A., Medieval Faith and Fable (London: Harrap, 1932). Most handy for historiographical purposes. ‘The antiquary Thomas Wright showed that many Anglo-Saxon monks of peasant origin retained their peasant folklore, but regarded the elves and nixies as demons or imps’ (29). NB ‘When St Botolf could not be scared from their [demons’] haunt the “develen and gostes” asked him why they, expelled from all other places, could not remain in this quiet corner’ (29). ‘Another elfin visitant was very tall; others were minute, small as dormice and black, laughing and leaping like fish in a net, like those seen on a certain lady’s train. They were sent to punish pride, and the lady afterwards dressed more plainly; but these demons, as Cæsarius of Heiterbach … calls them, were rather the impish elves of Teutonic belif’ (30, citing Wright 1846). Re the green children in Ralph of Coggeshall and William of Newbridge, ‘These stories are based on traditions of a fairyland entered through a cave. They contain what is found in traditional fairy-tales—green as the fairy colour, the dim light, the small stature of the people, their riches, the dim light, their resentment of theft, the impossibility of rediscovering the entrace to their land’ (31)—but NB it’s clear that they’re not of small stature as far as I know, but human in proportion. Hmm. ‘In Teutonic romances dwarf kings abduct maidens. Goldemar stole a king’s daughter, afterward rescued by Dietrich from the dwarfs’ hill, and Laurin captured Similt as she slept under a linden-tree. When Laurin invited Dietrich and his friends into his mountain paradise he out spells on them and imprisoned them. Similt released her bother, Dietlieb, who was among them, and he overcame Laurin, who had now to renouce his mortal queen’ (32). Hmm, dwarfs do better in German trad than do elves it would seem? Gervase of Tilbury has fairies’ midwife story, but sets it in Arles, re water-dwelling Dracs; eye that sees fairies being spat on motif too, citing Gervase iii.85 (34). How far is this ev for British trad? ‘The belief in fairy changelings is not found as such in medieval records, but it probably existed, to judge by its widespread occurrence in later stories and their extraordinary likeness to each other’ (35), hmm, is that good reasoning? ‘William of Auvergne, echoing popular belief, says that such offspring were left with nursing mothers, whose own childeren te demons stole. The offspring of such incubi were demons in disguise. The popular belief was thus akin to that of the fairy changeling, and William’s demons may be Breton fairies. Two early fifteenth-century writers cite this opinion of William of Auvergne’s, as if the belief were still current, and call such children cambiones, cambiti, vel mutati, “changelings”.’ (35). 35-6 has Étienne de Bourbon’s account of the business of leaving babies in the wood etc., which he preaches against. ‘The German word for changeling occrs as Wihselinfa in Notker, a ninth-century writer, showing that the belief existed then’ (36), hmm, careful here. Interesting ev. and cf. early Norwegian laws etc, but is this really changelings? Says Jaques de Vitry has them clearly, as chamium; when is he from? (36). ‘In later folklore the adult changeling was a substitute for a person abducted, but supposed to be sick or dead. The substitute was a corpse, a log of wood with the illusory semblance of the abducted person, or a fairy in his or her form’ citing Thomas of Chantimpré re Flemish women, which sounds okay, and Walter Map, which doesn’t, since here there’s a woman taken away, supposedly dead, but with no subtitute. Naughty (36). 39 has story app. re foundation of monastery of Evesham with Virgin and angels being mistaken for fays—nice parallel to Thomas the Rhymer etc. 39 mentions Jeanne d’Arc. 38-40 re 3 fairies prophesying at birth, also in Saxo (40). ‘Olaus also speaaks of the fairy dance—notcurna chorea elvarum et spectrorum—and tells how “they make so deep an impression on the earth that no grass grows there, being burned with extreme heat” ’ (40, citing Olaus iii.10). ‘William of AUvergne thought that fays were illusions of white-clad females created by demons in groves and pleasant places. They were seen in [41] stables dropping candle-grease on horses’ manes and tails, tangling them—a well-known fairy trick’ (40-41). ‘In Nennius’s Historia Brittonum his mother has no idea how her child was conceived. Geoffrey of Monmouth (d. 1154) makes Merlin’s father a beautiful youth who talked with the girl invisibly … In Layamon’s Brut (end of the twelfth century) Merlin’s mother says, “The fairest thing that ever was born, as it were a tall knight arrayed in gold; oft it kissed me and oft it me embraced. I know not whether it were evil thing or on God’s behalf dight’ (54), quoted by Laskaya-Salisbury 1995, 266 n. 8. 56 seems also to be re incubuses, so this is probably a useful book.

*MacCulloch, John Arnott, The Mythology of All Races: Eddic, vol. 2 (New York, 1964).

MacDonald, Angus, ‘Witchcraft in Kirkliston in the Seventeenth Century’, The Scots Law Times: News (1935), 169. Looking at kirk session records from Kirkliston. Records at the end of the book upside down—it’s started in 1659, then ceases and restarted from the other end! App. missed prior to this article. Does this make it into the Survey? They have Janet Millar in the right year, Tullibody, Stirling, 23-6 1658 – 23-3 1659. Does have Jonet Miller 20/8/1661 and this record records apparently the same event as the busrting in of a door by Janet to nick a child, with others, unsuccessfully. Unfinished trial record is the v. 1st entry, and this is printed here. NB elf-stones in Secret Commonwealth: ‘Their Weapons are most what earthly Bodies, nothing of Iron, but much of Stone, like to yellow soft Flint Spa, shaped like a barbed Arrow-head, but flung like a Dairt, with great Force’. ‘The extract is dated 1th August 1659’, Jenet Miller. ‘Isobel Thomsone’ has her baby attemptedly nicked; then ‘And afterwards when the said Isobell did dwell in the waster toune about for quarters of yeire thereafter when she was reproveing her for beareing ane bourden wpon the Lords day The said Jenet Miller sate downe upon her knees courseing And said that she should have A mends of her And thereafter when she was layeing wakeing with a paine in her Arme she perceaved her thombe shot through with that which they call ane elffe stone And the blood of her thumbe sprinkled a longe the bed And there looking to the floore she saw her standing upon it with ane other who is dead’ (169).

*Macdonald, Donald A., ‘The Vikings in Gaelic Oral Tradition’, The Northern and Western Islaes in the Viking World, ed. by Alexander Fenton and Hermann Pálsson (Edinburgh, 1984), pp. XXXX

Macdonald, J. S. M., The Place-Names of Roxburghshire (Hawick: Hawick Archaeological Society, 1991). ‘Pre-Celtic and Celtic Elements’ 3–6, including the muddling of q-Celtic as ‘ “b” Celtic’ (because penn corresponds to benn of course...) (3). Incl river names 4–5; hill names 5–6.

‘Minto Hills “hills” OW mynydd, OE hoh: a tautological name’, cf. 28–29 which implies a first att. 1166 giving ‘BBP’ as though it might indicate a source—no corresponding bibl. entry though.

Penchrise—no further discussion (5)

Penielheugh; gives Pinchelhill 1662 Blaeu; Penielheugh 1770 Stobie. Says the diphthong in pain is a local dialectal feature (17).

Re Ancrum p. 8 gives 2nd el as OE crumb! real word?

Crailing might have W crai ‘fresh, clean’ as a river-name, but Ekwall in the -ing anmes book app doesn’t try out an etymology (17, citing 98)

Crumhaugh ‘(lost) “the low-lying land in the bend of the river” OE crumb, healh. // Crumhauch 1494 (F. F. Scott). // The name survives in Crumhaugh Hill’ (20)--poss. crwm? Check and maybe include in article.

Linton “the farm by the lake”W. llyn, O.E. tun’ (25). No early att.

Clackmae ‘ “the stone field”? OW clag. // Clekmae 1616 (RMS)’ (27)

‘Colmslie “the clearing in the valley O.E. cumb from OW cwm, O.E. leah. // Cumbesley 1160 (Bann.Cl.Dry.) cumbesleia 1165–1214 (Bann.Cl.56).’ (27)

‘Mow “the bare hill” W. Mael. // Moll(e) 1147–52 (Bann.Cl.82). // See discussion of Molland (DEPN p.313). Such a description would very well fit the district of Mow’ (30). Lists the lost Mow Hope (Molope 1165–1214 Bann.Cl.56); Mow Kirk; Mow Stell (Mollestelle 1200–02, Bann.Cl.82).

‘Plenderleith “the barn at Prender” W. bryn, dre(f), ON hlatta. // Prendrelath 1296 (BBP); Prenderlaith 1598 (BBP). // This name is probably to be taken together with Prendwick (Nb) for which no explanation is given by Ekwall (DEPN). Mawer’s derivation from a personal name, Prenda, is untenable. Prender shows the substitution of English “p” for Welsh “b” and the name may represent W. bryn-dre(f) “the village by or on a hill” ... The interpretation given is supported by the topography’ (31).

‘Craik ‘the rock’ OW creic. // Craik 1508–9, 1618 (RMS), Craike 1650 (Polwarth Papers)’ (33).

‘Corsick “the dwelling by the bog” W.cors, O.E. wic. // Corsick 1770 (Stobie)’ (35).

MacDonald, Stuart, The Witches of Fife: Witch-Hunting in a Scottish Shire, 1560–1710 (East Linton: Tuckwell, 2002) [Anthrop K490 MACDO floor 6]

Macdonald, Stuart, ‘In Search of the Devil in Fife Witchcraft Cases, 1560–1705’, in The Scottish Witch-Hunt in Context, ed. by Julian Goodare (Manchester, 2002), pp. 33–50.

*Macfarlane, Alan, Witchcraft in Tudor and Stuart England: A Regional and Comparative Study (London, 1970)

*Machan, Tim William and Charles T. Scott (eds), English in its Social Contexts: Essays in Historical Sociolinguistics (New York, 1992).

Machan, Tim William, ‘Language and Society in Twelfth-Century England’, in Placing Middle English in Context, ed. by Irma Taavitsainen, Terttu Nevalainen, Päivi Pahta and Matti Rissanen, Topics in English Linguistics, 35 (Berlin, 2000), 43–65. Nothing wildly exciting but makes interesting connection of English and other non-French lenguages in Fr/Lat chronicles with otherworldly, prophecy, supernatural etc, esp. 50–54.s

Machan, Tim William, English in the Middle Ages (Oxford, 2003). Basically late medieval English sociolinguistics.

MacKenzie, W. Mackay (ed.), The Poems of William Dunbar (London, 1932).

MacKenzie, D. S., 'History of Quenching', International Heat Treatment and Surface Engineering, 2.2 (2008), 68-73 DOI 10.1179/174951508X358437

MacKenzie, Scott and Gloria Graham, 'Beer, Blood and Urine: Mythological Quenchants of Ancient Blacksmiths', in ''International Federation of Heat Treatment and Surface Engineering 2016: Proceedings of the 23rd IFHTSE Congress April 18–21, 2016, Savannah, Georgia, USA'' (n.p.: ASM International, 2016), https://www.researchgate.net/publication/303703686

Mackey, J. P., ‘Magic and Celtic Primal Relgion’, Zeitschrift für celtische Philologie, 45 (1992), 66–84. A bizarre rant which purports to criticise a concensus that the insular celts didn’t really have gods, just divinities sort of this (Ó Riain 1986, Sjøstedt 1949, van Hamel 1934) Fires a couple of rounds about difficulties of van Hamel’s terminology (66–68) and insists on sacral kingship as evidance against lack of gods (yeah, right) (66). Then drifts off into this bizarre papist rant about R&theDofM. Weird. ‘Are we really to believe that such widely attested Celtic gods as Lug and Brigid radically altered their status on finding an insular [68] rather than a continental home?’ (67–68)—well, if we can’t, I’d rather believe that they weren’t very god-like (?God-like) either.

*MacKinney, Loren C., ‘An Unpublished Treatise on Medicine and Magic from the Age of Charlemagne’, Speculum, 18 (1943), 494-96

Mackintosh, Kristen, 'Biased Books by Harmless Drudges: How Dictionaries are Influenced by Social Values', in Lexicography, Terminology, and Translation: Text-Based Studies in Honour of Ingrid Meyer, ed. by Lynne Bowker (Ottawa: University of Ottawa Press, 2006), pp. 45–63. http://books.google.co.uk/books?id=7YIx03ZW0wkC&dq. A bit low-powered, but good opening and quite useful. 'Imagine we opened a dictionary to find the following entry:

child abuse n that's what you call smackin' kids around to keep 'em in line. More child abuse means fewer brats.
We would undoubtedly be shocked and outraged, for such an entry violates all of our expectations of dictionaries. We may not always know that we bring expectations to dictionaries, and lexicographers might not realize how much they are subject to them, but the above entry makes it clear that certain things cannot be said in dictionaries and that they cannot be said in just any old way. Dictionaries are strongly influenced by social values' (45). 45–50 syntactical characteristics of modern dictionary-ese (telegraphic rather than prosy style etc.); 50–52 high lexical register of entries (vague sense throughout that greater transparency would be a good thing); 52–53 lame bit on examples; 54–59 content: omissions (insults, anglicisms, borrowings, neologisms, sex) leading into sexism, with plenty of good examples ('Virginia Braus and Celia Kitzinger [56] (2001) bemoan the fact that most dictionary definitions of vagina neglect to mention that the vagina has a sexual function, while this information is virtually always given for penis, and in some cases, as in the W9 definition, it is the only information given'). Handy survey. 59–60 back to examples, lame again.

*Mac Manus, Diarmuid Arthur, The Middle Kingdom: The Faerie World of Ireland (repr. Gerrards Cross: Smythe, 1973). [NF2 465:13.d.95.5]

MacMullen, Ramsay, ‘Provincial Languages in the Roman Empire’, The American Journal of Philology, 87.1 (1966), 1–17. Strikes me as elliptical and dated.

MacPhail, J. R. N., Highland Papers, Publications of the Scottish History Society, Second Series, XXXX-20, 3 volsXXXX (Edinburgh, XXXX-1920). check numbers!

MacQueen, Hector L., ‘Laws and Languages: Some Historical Notes from Scotland’, Electronic Journal of Comparative Law, 6.2 (July 2002). http://www.ejcl.org/62/art62-2.html http://www.ejcl.org/

Madan, Falconer, et al., A Summary Catalogue of Western Manuscripts in the Bodleian Library at Oxford which have not hitherto been Catalogued in the Quarto Series, corr. repr., 7 vols. (Oxford: XXXX, 1895–1953).

Magallón García, Ana-Isabel, Concordantia in Isidori Hispaliensis Etymologias: A Lemmatized Concordance to the Etymologies of Isidore of Sevilla, Alpha-Omega: Reihe A, Lexicka, Indizes, Konkordanzen zur Klassischen Philologie, 120, 4 vols (Hildesheim: Olms-Weidmann, 1995). XXXXcheck name ordering right. s.v.

dryades 08,11,097, ‘Nymphas quippe montium Oreades dicunt, silvarum Dryades, fontium Hamadryades, camporum Naides, maris’, 1 ref only

oreades same ref, 1 ref only

hamadryades same ref, 1 ref only

Nothing like castalidas nor maides, moides except sv. Maius, -a, um ‘Maius dictus a Maia matre Mercurii’ 05,33,008; also 4 s.v. maia incl. that one: 01,27,011; 01,32,007; 01,37,011.

nais same ref as usual, only 1. Nowt for ruricolas.

Musa 9 refs incl. 08,11,096.

Uses W. M. Lindsay, Isidori Hispalensis Episcopi Etymologiae (Oxford, 1911). J. Fontaine working on a new version, incomplete when this concordance came out.

Magarik, Raphael, review of Grantley McDonald, Biblical Criticism in Early Modern Europe: Erasmus, the Johannine Comma, and Trinitarian Debate (New York: Cambridge University Press, 2016), Common Knowledge, 23 (2017), 548.

Magennis, Hugh, ‘ “No Sex Please, We’re Anglo-Saxons”? Attitudes to Sexuality in Old English Prose and Poetry’, Leeds Studies in English, 26 (1995), 1–27. 1–15 basically about SS lives in poetry and prose: ‘It is the attitude of “sexual pessimism” which is the ideologically dominant one in Anglo-Saxon England, representing a powerful concensus within the text-producing community of the period. This attitude, springing from the church’s [sic] unsympathetic position with regard to sexual pleasure and reinforced by the renunciatory ideals of early medieval monasticism, underpins the insistent concern with questions of sex evident in homiletic and, particularly, penitential writings. It also motivates the widespread remodelling of erotic narrative episodes, which we have seen in Old English works adapted from Latin’ (15). This is convincing enough; in a corpus comprising almost only translations, made by a restricted community with strong and possibly unusual opions on sexuality, the interference lying between any effort to get at wider views of sexuality is massive. Likewise most of the texts are late, so change etc. hard to spot. Mainly about spotting absences rather than additions etc. Though you could cite this bit as tending to have lust-provocation shifted from women, being compensated by lustfulness in men, but no crystal clear example arises from this material I don’t think. And if men are lustful etc. then obviously it’s not going to do to emphasise it secular lit? Esp 1–2 on historiog. Aldhelm rails against women dressing up etc. in PDV. Shame the cambridge songs don’t seem to be in here. Ev. against chaste picture 15–21 incl. rddles, Edgar raping nuns in William of Malmesbury. ‘The term alfscinu, mentioned above, may also suggest such an awareness [of female sexuality]. This term, with its reference to a non-human realm, may be seen as reflecting a Germanic sense of the dangerous power of female beauty’ (18). WlE & Wfl 18–21.

Magennis, Hugh, Images of Community in Old English Poetry, Cambridge Studies in Anglo-Saxon England, 18 (Cambridge, 1996). ‘A concern with ideas of community and of the relationship of individuals to communities is widely evident in surviving Old English poetic texts, both secular and religious’ (1, cf. 1-3 for this generalisation). you got to about p. 12. 22 ‘It is hardly urprising, therefore, that the suggestion of good characters being in any way tainted by the possibility of treachery causes unease among Anglo-Saxon writers. In the Old English verse narratives of Judith and Juliana, the aspect of duplicity on the part of the female heroes, as reflected in the sources of the Anglo-Saxon texts, is carefully played down. Judith does not lead Holofernes on in sexual temptation in Judith in the way that she does in the biblical original…’ (22). 27 and 190–95. 7 sleepers in OE: anonymous Legend of the Seven Sleepers ‘preserved in the Ælfric Lives of Saints manuscript’ ed. Skeat I 488–541. 111 quotes solomon and saturn portrayal of a mother 372–87 diction dead like WfL (my point not his). 124–27 re sea in Bwf—nice discussion of how damn important it is in OEP, how it’s full of monsters but constantly traversed, his basic point going: ‘For the people of Beowulf the sea is a vital highway, but it has no attraction for its own sake, and the object of the traveller is always to get to the desired place of community on land at the end of the voyage’ (126). ‘Interestingly, both parts of Guthlac exlude all reference to fens in their accounts of the saint’s eremitic retreat, even though the fenland setting figures largely in Felix’s Latin vita: in neither part of the Exeter Book text is Guthlac’s dwelling-place presented as having a sinister aspect’ (132). ‘The wilderness is conceived on in Beowulf both as fenland and as mountainous moors, these being landscapes hostile to humankind. Forests and woods, on the other hand, feature in the symbolic landscape of the poem primarily as places of escape and retreat [hmm, refs to the stag, Grendel retreats and Raven’swood… This is admittedly pretty bollocks—raven’s wood associated with the hanged as much as with refuge!]. As is the case generally in Old English poetry, forests and woods do not normally have ominous overtones: the “hrinde bearwas” and “wynleasne wudu” of Beowulf are exceptional in this respect, representing (as explained below) inversions of pleasant images’ (130). see also 138–43 on Grendel’s mere as ‘An inverted locus amoenus’. (title, 138). 178–88 re Guthlac’s beorg on bearwe. Felix use of Cuthbert life 178–80. ‘In turning to Guthlac A, we find that the setting is of central importance in the Old English composition, but there is no interest in scenic specificity of the kind we have seen in Bede and Felix. Treatment of setting is here poetic and symbolic, not realistic’ (180). ‘Neither part of the Old English Guthlac follows Felix in mentioning that Guthlac’s abode is in the fens. In secular Old English poetry, fens are associated with monsters and with murky impenetrability. In Guthlac A, despite the contrary picture in Felix, Guthlac’s retreat is presented as a pleasant place where the saint lives happily. First he has to expel the demons that have colonized it, but the site itself is not forbidding. Guthlac B mentions that Guthlac lives on an island but there is no such suggestion in Guthlac A. In Guthlac A, the saint establishes his dwelling not on an island but on a beorg, the beorg being the key feature of the poem’s physical setting’ (181). No servant in Glc A as in Glc B and vita (182). ‘What is surely the most important context for understanding the poet’s preoccupation with the hill on which Guthlac lives is that supplied by the tradition of eremtical hagiography. None of the commentators mentioned [183] above draws attention to the fact that the landscape of St Anthony’s desert retreat is dominated by a mountain: Athanasius tells how Antony, having travelled in the desert for three days, came upon a very high hill’ (183), and Anthony retreats further into hills later too; likewise in Jerome on St Paul the Hermit. ‘In setting up his abode on the beorg, Guthlac is thus conforming to the archetype represented in these influential vitae. And like Antony, Guthlac struggles against destructive demons in the mountain’ (183). trans beorgas bræce as ‘stormed the hills’ (183, n. 84). ‘As noted above, however, the place itself is not sinister or threatening. It remains in the mind of the Lord—‘dryhtne in gemyndum’. As well as its desolation and secretness, its attractiveness is also emphasized. It is the Lord what reveals to Guthlac the ‘beorg on bearwe’ ’ (184). Likes the grene beorgas. Hmm, maybe he has a point, sort of; but all this only kind of underlies the surface trouble of the place. Cf. 184–88. grenan wong as like paradise (185). Notes Maxims II: ‘Beorh sceal on eorðan / grene standan’ (185)—reckons that beorgas are archetypally nice and green and nice then.

Magennis, Hugh, Anglo-Saxon Appetites: Food and Drink and their Consumption in Old English and Related Literature (Dublin: Four Courts Press, 1999)

*Mageo, J. M. and M. Howard (eds), Spirits in Culture, History and Mind (London, 1996). S D-H Spirits in Culture

**Magnus, Bente, ‘Om våre forfedres syn på landskapet’, in Kulturminnevernets teori og metode: Status 1989 og veien videre, Seminarrapport: NAVFs program for forskning om kulturminnevern (Oslo: Norges almenvitenskapelige forskningsråd, 1990), pp. 160–72.

Magnús Einarsson, `The Wandering Semioticians: Tourism and the Image of Modern Iceland', in Images of Contemporary Iceland: Everyday Lives and Global Contexts, ed. by Gísli Pálsson and E. Paul Durrenberger (Iowa City: University of Iowa Press, 1996), pp. 215--35. Foreginers' views important in colonial period; 'This process is still at work through mass tourism, though the character has changed and the scale has expanded due to industrialization and modernity. Icelandic identity is now interwoven with an ideology of nationalism' (216). 'Not long ago, tourism was not evident in the mind of the average Icelander, but now it has become a part of their lives and plays a major role concerning foreign currency earnings. Every sector of the economy is in one way or another geared towards tourism. Recently, local communities have been representing themselves as special tourist attractions with their renovated old houses and other district specialities. icelanders have become preoccupied with their own image. But, at the same time, they ae ambivalent toward tourism and tourists in relation to the natural environment. The romantic nationalist ideology represents the environment, like the language and people, as pure. Foreigners by definition pollute. Icelanders debate whether tourists can grasp the "real" Iceland' (216). Tourism as part of a long process of searching for an 'Absolute Other' running from Alexander the Great through Crusades and Grand Tour to the universal experience of the modern tourist (217). 'It is possible to indicate a spectrum with the anthropolgist at one end, the tourist at the opposite end, and the traveller/explorer somewhere in between. The spectrum could represent a conflict between "fact" and "myth", and the nature of the relationship between self and Other. The anthropologist is trained to be aware of these questions that pose epistemological problems. Tourists make a distinction between their own "subjectivity" and the "objectivity" of the phenomenon they experience. The greatest gap between anthropology and tourism becomes evident when the tourist only had access to what has been staged by the tourist industry, as when an Icelander enters Disney World in Florida' (219). 'The tourist experience is central to the modern experience and becomes important for the identity of Icelanders as they become aware that they are being looked at and how they have gazed at the people among whom they have toured' (223)--elves as also having a role in creating modernity, according to Atómstöðin, so it's fitting that these things overlap so much! 'Þingvellir is among the most famous attractions for Icelandic tourists. It is a place where culture and landscape seem almost identical to Icelanders' (224)--unpacks this point at some length on this p. Quite a lot of gaze-related stuff, though nothing striking as such: 226--28. 'The problem of overcrowding is a major tourism policy issue in Iceland. As tourists have been increasing in numbers over the past two decades, numbering 53,000 in 1970 and 156,000 in 1993, tourism earnings have also been rising. Consequently, Icelanders are getting more interested in extending the tourist season, as they have brown more aware of the possibilities of presenting local features that have normally not been within mainstream tourism. These off-peak holidays are becoming a reality: there is already a sign of tourists coming at the end of each year, to gaze at the strange behaviour of Icelanders shooting fireworks into the air on New Year's Eve. // The collective tourist gaze is often looked down upon by those concerned with conserving the environment and maintaining the country's prestige and image of purity. But these tourists are still needed for the growth of the economy. John Urry (1990a: 34) describes them as 'post-tourists', people who have no problem with 'staged authenticity', because they look at tourism as a game to be played. The lack of authenticity is more of a problem for the romantic tourist gaze, which has been criticized as 'middle-age elitism' (1990a: 28), although the notion of romantic nature is fundamentally invented pleasure' (228). 'Icelanders are ambivalent toward the presence of tourists and at the same time are ambivalent about their own identities, resembling individuals seeking autonomy and independence from parents ... The renowned "How-do-you-like-Iceland?" question that Icelanders ask foreigners is perhaps indicative of this ambivalence and the wish for recognition ... [229] the collective tourists' reputation is low because they are believed to be too "vulgar" to understand the essence of being Icelandic, the purity of culture, language, and landscape so dear to the image ... But at the same time Icelanders enjoy the role of the host. They need to show the guests who they really are. They need witnesses to confirm their identity. Gunnar Karlsson (1985) believes that this kind of ambivalence is inherent in the nature of Icelandic nationalism, expressing itself in the "progressive nationalism" of Jón Sigurðsson and the "romantic nationalism" of the contributors to the nationalistic journal Fjölnir' (228--29). 'Icelanders and now also advertising tourism for Icelanders. They are encouraged to get to know the real Iceland by travelling in their own country. Thus an advertisement in the summer of 1993 sent a message directed to Icelanders from the Tourist Bureau of Iceland (Ferðamálaráð Íslands): "Preserve the Icelander within yourself" ... This awareness is associated with closer enounters with the international arena' (232). 'Thus the images that Icelanders create for foreigners affect Icelanders' own perceptions of themselves' (234); 'But modernity it all-persuasive [sic] in Iceland today, with the collective tourist gaze as part of the playful potential of postmodernism, to which Iceland has much to offer in the form of staged authenticity. Iceland is no more or less authentic than other countries of the Western world' (234).

Magnús Halldórsson and Þórður Snær Júlíusson, Ísland ehf. Auðmenn og áhrif eftir hrun (Reykjavík: Vaka-Helgafell, 2013).

Magnús Þór Snæbjörnsson, `Björgólfskviða---eða listaverkið að lokinni fjöldaframleiðslu sinni: Smásaga með myndum og neðanmálsgreinum', Kistan (18 October 2008), http://www.kistan.is/Default.asp?Sid_Id=25401&tre_rod=005|&tId=2&FRE_ID=78217&Meira=1. sECtion called 'Björgólfssaga Guðmundssonar bravóbana' Það getur verið áhugavert að skoða persónu Björgólfs Guðmundssonar og tengsl hans við menningu, fræði og listir á Íslandi í dag út frá kenningum Bourdieu. Hetjusaga Björgólfs er flestum kunn þó hún hafi enn ekki verið tekin saman á einum stað. Allir þekkja fall hans í Hafskipsmálinu. Hvernig hann var niðurlægður fyrir framan alþjóð, handtekinn, hlekkjaður, skrifaður upp, krúnurakaður, dæmdur og settur í steininn. Að formlegri refsingu lokinni sigldi hann, með viðkomu í Kaupmannahöfn, í sjálfskipaða útlegð í Austurvegi þar sem hann þrælaði um árabil á kornökrunum. Þar barðist hann svo við risa og ófreskjur og ljón í líki rússneskra mafíósa og spilltra fyrrum kommúnistaflokksgæðinga, hafði betur, felldi ljónið Bravo, rændi gullinu og sigldi svo heim á leið. Björgólfskviðu lýkur ekki með heimkomu hetjunnar. Þegar heim er komið tekur hann, með hjálp sonar síns, til við að ryðja úr vegi þeim sem höfðu svikið hann og svívirt, skorið hans skegg. Í viðtali við son Björgólfs Guðmundssonar, Björgólf Thor Björgólfsson, í þekktu erlendu tímariti í tilefni þess að hann var á lista þess yfir 500 ríkustu menn í heimi, segir að „[e]ins og forfeður hans víkingarnir varð Björgólfur Thor reiður, hefndi sín og varð mjög ríkur.“ Sagt er að Björgólfur Thor hafi einsett sér að endurreisa orðstír fjölskyldu sinnar eftir niðurlægingu Hafskipsmálsins. Haft er eftir honum m.a. eftirfarandi: „Virðing er mér efst í huga. Völd og peningar eru aðeins leið að virðingu ... Ég hef öðlast þá virðingu sem ég þráði. Nú get ég hafið seinni helming lífs míns.“[5] Það er áhugavert að bera þetta viðtal saman við yfirlýsingu sem Björgólfur Guðmundsson sendi frá sér árið 2003 þar sem hann gagnrýndi íslenskt viðskiptalíf og hélt því fram að stór hluti fjárfestinga á Íslandi „stefni að því að vernda völd og áhrif á kostnað góðrar ávöxtunar og hagkvæmni í rekstri.“ Björgólfur eldri sagði enn fremur að fjárfesting hans í Straumi, félaginu sem átti meirihluta í Eimskipi, hefði verið gerð til að „hleypa lífi aftur í verðbréfamarkaðinn hér á landi, rjúfa stöðnun sem verið hefur og láta fjárfestinga á markaði ráðast af von um hagkvæman rekstur og hámarksávöxtun.“[6]. Ef kenningum Bordieu um menningarlegt eða félagslegt auðmagn er beitt á þessi ummæli ―og þeirra þarf varla við, þetta segir sig sjálft― kemur í ljós að góð ávöxtun og hagkvæmi hafi enga merkingu nema í samhengi við völd og áhrif og því er auðvitað enginn munur á viðskiptum Björgólfs og annarra, takmarkið er alltaf völd og áhrif. Björgúlfur eldri líkt og Samson í Biblíunni er leiddur inn í musteri Fílisteanna, kolkrabbans, og þar biður hann um að fá að halla sér upp að einni af burðarsúlum þess. Fílistearnir átta sig ekki á því að hár og skegg Björgúlfs hefur síkkað í útlegðinni, og kraftur hans aukist að sama skapi, og verða við bóninni. Björgúlfur kaupir hálft konungsríkið í formi Landsbankans og Eimskipa. Eins og Samson notar hann tækifærið og veltir súlunni um koll og musterið hrynur til grunna. Enn er ekki útséð um það hvort Björgúlfur verði sjálfur undir brakinu eins og Samson, en margt bendir til þess. Í dag eru sögur ekki skrifaðar á bókfell eins og þegar Sturlunga og Edda voru færðar í letur heldur í margmiðlum og af fleiri en einum penna samtímis. Eftir heimkomuna sest Björgúlfur við skriftir:[7] Árið 2002 byrjar hann á sinni Eddu þegar hann eignast ráðandi hlut í stærsta útgáfufyrirtæki landsins, Eddu – miðlun og útgáfu.[8] Í Eddu hafði áður verið sameinuð stærstu bókaforlögin og fyrrum keppinautar í bókaútgáfu á kaldastríðsárunum.

**Magoun, F. P., ‘Zu den ae. Zaubersprüchen’, Arkiv, 171 (1937), 17-35.

*Magoun, F. P., ‘Survival of Pagan Beliefs in A. S. England’, Harvard Theological Review, 11 (1947), XXXX, p. 33. re mana.

*Magoun, F. P. Jr, rev of Storms in Speculum 28 1953 c. 208. Stuff with Wið fær.

Magoun, Francis P., Jr, 'Conceptions and Images Common to Anglo-Saxon Poetry and the Kalevala', in Britannica: Festschrift für Hermann M. Flasdieck, ed. by Wolfgang Iser and Hans Schabram (Heidelberg: Winter, 1960), pp. 180--91. 'Indeed it must be said that the diction and imagery of the completely non-aristocratic Finno-Karelian singers are in general quite unlike anything encountered in Old-Germanic verse' (181). Notes the Kalevala's version of raudan synty as a parallel for the unusual OE comment that Hyfelac 'heorudryncum swealt' ('died of sword-drinks') 'i.e., as a result of a sword driking his blood', along with Kullervo's sword Kalevala 36:330-34 (181-82). English A-0.03 FLA.

Mahler, Natascha. 'Viking Age and Medieval Craft in Iceland: Adaptation to Extraordinary Living Conditions on the Edge of the Old World', in Arts and Crafts in Medieval Rural Environment. L’artisanat rural dans le monde médiéval. Handwerk im mittelalterlichen ländlichen Raum, ed. by Jan Klápšte and Petr Sommer, Ruralia, 6 (Turnhout: Brepols Publishers, 2007), pp. 227-44 doi: 10.1484/M.RURALIA-EB.6.09070802050003050109090404. Handy on the availability of bog ore/iron ore in Iceland in the early medieval period, with extensive smelting.

*Mäkinen, Martti, ‘On Interaction in Herbals from ME to EmodE’, Journal of Historical Pragmatics, 3 (2002), 229–51.

Mäkinen, Martti, ‘Herbal Recipes and Recipes in Herbals: Intertextuality in Early English Medical Writing’, in Medical and Scientific Writing in Late Medieval English, ed. by Irma Taavitsainen and Päivi Pahta (Cambridge: Cambridge University Press, 2004), pp. 144–73.

Malamud, Martha A., A Poetics of Transformation: Prudentius and Classical Mythology, Cornell Studies in Classical Philology, 49 (London, 1989). [Classics NP590 7/MAL]

*Malinowski, Bronislaw, Myth in Primitive Psychology (New York, 1926). Origin of ‘myth as social charter’ theory, by the looks of it.

Malone, Kemp, ‘Hygelac’, English Studies, 21 (1939), 108–119

Malone, Kemp (ed.), Deor, Methuen’s Old English Library, 2, 2nd edn (London: Methuen, 1949)

Malone, Kemp (ed.), The Nowell Codex: British Museum Cotton Vitellius A. XV, Second MS, Early English Manuscripts in Facsimile, 12 (Copenhagen: Rosenkilde and Bagger, 1963)

Mann, Stuart E., An Indo-European Comparative Dictionary (Hamburg, 1984–87) [R780.9]. Numbers are col. nos. ‘albhedis ‘swan’ … OHG albizz; ON álpt, elptr; OE ielfetu; G Elbs; OCS lebedĭ’; ‘albhis ‘white; white substance, white corn’ … Gk. álphi, álphiton ‘barley-flour’; Alb. elb ‘barley’; Lat. cf. albi-tūdō; Ir. ailbh ‘flock’; W cf. elfed ‘autumn’; Gmc. cf. Alpes (‘Alps’—‘white mountains’ accdg. to Fest. Alemannic p for general Gmc. b)’ Both cf. ‘albhos ‘white’ … Hitt. alpas ‘cloud’; Gk. ‘alphós’; Lat. albus; Umb. alf-; Gaul albo-; Ir. cf. ailbh ‘flock’ ’ (14). NB Lecouteux 1997 has Elbe with ref. p. 122.

‘bhuĝh- ‘bogey, insect’ … W bw ‘bogey’; ME bugge ‘scarecrow’; cf. E bug ‘insect’ and bugbear (cpd.); Li bužys [wiggle on y], io ‘bogey; insect’ ‘ (120).

bug- [macr, br] (?) ‘swelling’ … OE pocc ‘blister’, E pock, beside EME powk ‘blister, papule’ (ū); Du. pok, LG pocke; Latv. budzis (‘boil, furuncle’, fr. *bugios [syllabic thing under i])’

bugō [macr, br], iō ‘blast’ Gk. búzō (2), aor: ébuxa, v. id. beside búktēs, adj. ‘blustering’; MHG pfūchen ‘spit’; G pfauchen, v. id.; E to puke, v. ‘vomit’ ’ (55).

Cf’d by bug-: ‘buĝ@los [ie. schwar] (buĝilos) ‘dot, knob’ Arm. pčeγn, gs. pčγan ‘heel, ankle-bone’; Du. pukkel, pokkel ‘lump, knob, pimple’; LG pückel ‘blister’; Li. bùžulas ‘knob, ball’. Cf. (*ū in) Du. peukel ‘pimple’; MLG pūckel ‘lump’ ’ (55).

This not cf’d but looks relevant: ‘buĝō, iō [syllabic marker] (1) ‘stir, poke, knock’ Ir. bogaim (ambig. ‘stir, shake’); OE pucian (1) ‘poke’; Du. pocken, id.; Ger pochen ‘knock, throb’; Sw. pocka ‘knock; defy, threaten’ Norw. pukke ‘break’ ’

And last but not least: ‘buĝ- [macr, br] (bug-? [macr br]) (2) ‘hobgoblin’ W (ambig.) bw; OE pūca; ON púki ‘devil’; Fris. pok (‘sprite’ *ŭ); Norw. cf. pokker ‘devil’; Li. bužys ‘bogey’ beside būgus ‘awful’. Uncertainly: Gk. búktēs ‘blustering’ ’

‘bukk- (buks-?) (1) ‘cheek, bulge, buttock’ … Lat. bucca; MIr. buicinn ‘arse’; Br. bugen ‘cheek’ beside Br. bôch (‘cheek’, fr. *buks-): W boch; Cor. bōgh, id.; OHG pohha ‘pocket’ OE pocca, pohha ‘pocket, bag, poke’; ON poki, id.; MHG pfoch-, (in cpds.); OCS bŭšĭ, na bŭxŭ ‘altogether’; cf. Pol. bech ‘big boy’. Cpds in Lat. buccula ‘wen on a horse’, bucculare ‘cooking pot’ ’ (56).

*Mannhardt, Wilhelm, Wald- und Feldkulte, ed. by W. Heuschel, 2 vols (Berlin, 1904–5)

Már Jónsson, 'Þetabrot Njálu og Gullskinna: Systur eða sama konan?', Gripla, 28 (2017), 237--58.

March, Jenny, The Cassell Dictionary of Classical Mythology (London, 1998).

Manovich, Lev, 'Trending: The Promises and the Challenges of Big Social Data', in Debates in the Digital Humanities, ed. by Matthew K. Gold (Minneapolis, MN: University of Minnesota Press, 2012), pp. 460-75, accessible at http://www.manovich.net/DOCS/Manovich_trending_paper.pdf

Elli Köngäs Maranda, 'Riddles and Riddling: An Introduction', ''The Journal of American Folklore'', 89 (1976), 127-37 (p. 128); DOI: 10.2307/539686; http://www.jstor.org/stable/539686. 'In Malaitan verbal arts, it is useful to contrast riddle and myth. Functionally, myths see to reinforce the established order, whereas the primary function of riddles is to question at least certain kinds of established order. Where myths prove the validity of land caims, the authority of social and cultural rules, or the fitness of native conceptual classifications, riddles make a point of playing with conceptual borderlines and crossing them for the pleasure of showing that things are not quite as stable as they appear'; 'Riddles play with boundaries, but ultimately to affirm them' (131).

Marchand, Hans, The Categories and Types of Present-Day English Word-Formation: A Synchronic-Diachronic Approach, 2nd edition (Munich: Beck, 1969).

Marenbon, John, ‘Les Sources du Vocabulaire d’Aldhelm’, Bulletin du Cange, 41 (1979), 75–90. [E184 ALD mar; P766.c.16] esp. 86–88 re Isidore’s infl., and that Isidore influences ways of ordering knowledge.

Margeson, Sue, The Vikings in Norfolk (Norwich: Norwich Museums Service, 1997)

Margrét Eggertsdóttir, 'From Reformation to Enlightenment', trans. by Joe Allard, in A History of Icelandic Literature, ed. by Daisy Nejmann, Histories of Scandinavian Literature, 5 (Lincoln: University of Nebraska Press, 2006), pp. 174-250 (at p. 211).

Margrét Tryggvadóttir, `Barnabækur eftir hrun', Tímarit Máls og menningar, 2010.2 (May 2010), 80--86.

Maring, Heather, 'Birds of Creation in the Old English Exeter Book', JEGP, 120.4 (October 2021), 429-64 'From riddle to elegy to scriptural translation, we cannot read for long without encountering feathers and talons. I argue here that, as a tool for meditating upon the created world, no other nonhuman creature in Old English poetry rivals them' (429). 434 records early medieval tradition in Ireland and England that birds and fish were literally created from water at the Beginning. Keen on the idea that the EB 7-10 bird sequence purposefully situates different species of birds in different topographies; perhaps with considering re the ON swan riddle. Not much on eggs as such

Markey, Tom, ‘ “Ingvaeonic” *Ster(i)r- “Star” and Astral Priests’, NOWELE, 39 (2001), 89-113. Bloody hell, complete IE walloping job. Astral priests seemed thin on the ground (p. 100 seems to have them but re Celtic) but may be worth double checking.

Markey, Tom, '"Garlic and Sapphires in the Mud": "Leeks" in their Early Folk Contexts', Leeds Studies in English, n. s. 44 (2013), 10-42, http://digital.library.leeds.ac.uk/id/eprint/12219

***[RQD]Marold, Edith, “Der Schmied im germanischen Alterum”, diss. Wien, 1967.

*Marold, Edith, “Die Gestalt des Schmiedes in der Volkssage”, Probleme der Sagenforschung, ed. by L. Röhrich (Freiburg, 1973), pp. 100-11.

Marold, E., ‘Die Skaldendichtung als Quelle der Religionsheschichte’, in Germanische Religionsgeschichte: Quellen und Quellenprobleme, ed. by Beck et al (Berlin, 1992), pp. 685ff. [461:01.c.15.5]

Marsden, Richard, The Cambridge Old English Reader (Cambridge: Cambridge University Press, 2004)

Marsh, Christopher, Popular Religion in Sixteenth-Century England: Holding their Peace (Basingstoke: Macmillan, 1998)

H. W. Marsh, 'Students’ Evaluations of University Teaching: Research Findings, Methodological Issues, and Directions for Future Research', International Journal of Educational Research, 11 (1987), 253–388. On student feedback/student assessment.

Marsh, Nicky, Paul Crosthwaite, and Peter Knight, `Show Me The Money: The Culture Of Neoliberalism', New Formations, 80--81 (2013), 209--17. Useful survey of UK/US crisis lit/art pp. 214--16.

*Marshall, Y. and C. Gosden (eds), The Cultural Biography of Objects, World Archaeology, 31 (1999)

Marta María Jónsdóttir, `Gatan mín Austurgata í Hafnarfirði: Undir hraunbrúninni í miðbænum', Morgunblaðið: Finnur.is (19 April 2012), 13. http://timarit.is/view_page_init.jsp?issId=369867&pageId=6016122&lang=is&q=Gatan%20m%EDn%20Austurgata%20%ED%20Hafnarfir%F0i%20%ED, http://www.mbl.is/smartland/heimili/2012/04/21/elstu_ibuar_austurgotu_i_hafnarfirdi/. To take two 2012 interviews with Hafnarfirðingar in Marta María Jónsdóttir’s column Smartland, a personal-interest column focusing on famous Icelanders, Sigurjón Pétursson is reported as saying ‘Við sjáum ekki alla sem hér búa. Í kynjamynduðum klettum hér eiga álfar og huldufólk heimkynni sín’; apparently he ‘efast ekki um tilvist nábúanna’ (Marta María Jónsdóttir 2012a). Meanwhile, an interview with the Mayor of Hafnarfjörður, Guðrún Ágústa Guðmundsdóttir, significantly entitled ‘Hafnarfjörður er alltaf þorp’ (Marta María Jónsdóttir 2012b), says that Guðrún ‘þekkir vel þær helgisagnir sem á sveimi hafa verið í Hafnarfirði að í hrauninu búi álfar og huldufólk’. While she does not express straightforward belief in álfar, she does link such belief with her identity as a Hafnafirðingur: ‘Ég er alin upp við að ýmislegt sé okkur hulið og að sjálfsagt sé að sýna þessum nágrönnum þá virðingu sem þeim ber’.

Marta María Jónsdóttir 2012b. ‘Hafnarfjörður er alltaf þorp’, Morgunblaðið: Finnur.is (19 July 2012), 13. http://timarit.is/view_page_init.jsp?issId=370120&pageId=6021758&lang=is&q=Hafnarfj%F6r%F0ur%20er%20alltaf%20%FEorp; http://www.mbl.is/smartland/heimili/2012/07/21/hafnarfjordur_er_alltaf_thorp/

*Martin, Lawrence T., ‘Bede as a Linguistic Scholar’, American Benedictine Review, 35 (1984), 204–17

Martin, John Stanley, 'Attitudes to Islam from the Chansons de geste to the Riddarasögur', Parergon, n. s. 8.2 (1990), 81-95. DOI: 10.1353/pgn.1990.0001

Martin, Therese, ‘Caskets of Silver and Ivory from Diverse Parts of the World: Strategic Collecting for an Iberian Treasury’, in The Medieval Iberian Treasury in the Context of Cultural Interchange: Expanded Edition (Leiden: Brill, 2020), pp. 23-60 (DOI: 10.1163/9789004424593_003)

*Martínez Pizarro, Joaquín, ‘On Níð against Bishops’, Mediaeval Scandinavia, 12 (cited as forthcoming by Boswell gay book 184).

Marx, Karl, Das Kapital. Kritik der politischen Oekonomie, 3 vols (Hamburg: Meissner, 1867–94). http://www.deutschestextarchiv.de/book/show/marx_kapital01_1867

Marx, Karl http://synagonism.net/book/economy/marx.1887-1867.capital-i.html#idPrt8. ch 26: The economic structure of capitalist society has grown out of the economic structure of feudal society. The dissolution of the latter set free the elements of the former. ¶ The immediate producer, the labourer, could only dispose of his own person after he had ceased to be attached to the soil and ceased to be the slave, serf, or bondsman of another. To become a free seller of labour power, who carries his commodity wherever he finds a market, he must further have escaped from the regime of the guilds, their rules for apprentices and journeymen, and the impediments of their labour regulations. Hence, the historical movement which changes the producers into wage-workers, appears, on the one hand, as their emancipation from serfdom and from the fetters of the guilds, and this side alone exists for our bourgeois historians. But, on the other hand, these new freedmen became sellers of themselves only after they had been robbed of all their own means of production, and of all the guarantees of existence afforded by the old feudal arrangements. And the history of this, their expropriation, is written in the annals of mankind in letters of blood and fire. ¶ The industrial capitalists, these new potentates, had on their part not only to displace the guild masters of handicrafts, but also the feudal lords, the possessors of the sources of wealth. In this respect, their conquest of social power appears as the fruit of a victorious struggle both against feudal lordship and its revolting prerogatives, and against the guilds and the fetters they laid on the free development of production and the free exploitation of man by man. The chevaliers d’industrie, however, only succeeded in supplanting the chevaliers of the sword by making use of events of which they themselves were wholly innocent. They have risen by means as vile as those by which the Roman freedman once on a time made himself the master of his patronus. ¶ The starting point of the development that gave rise to the wage labourer as well as to the capitalist, was the servitude of the labourer. The advance consisted in a change of form of this servitude, in the transformation of feudal exploitation into capitalist exploitation.

Matthews, David, Medievalism: A Critical History, Medievalism, 6 (Cambridge: Brewer, 2015). 'Cantor’s book was controversial – and highly successful – precisely because of its going-behind-the-scenes, its tabloid approach to respectable academic medievalists. What is happening here is an uneasy play: in effect, in the moment when medieval studies is contaminated by ideology, it becomes medievalism. Bak, by contrast, exemplifies the general approach in the Damico volumes, which is to keep the biographical-ideological material separate from the scholarship; that is, to use the investigation of scholarly biography to reinforce the purity of medieval studies. Cantor’s book is suspect in the eyes of many medievalists precisely because of its flirtation with medievalism, via ideology and personal interest. Like the case of Tyrwhitt and Percy, then, this contrast displays the occulted criterion behind much discussion of medievalism: that which implies that medievalism is a form of medieval studies with its ideological predispositions on display. Conversely, an equally occulted conclusion is that a purer, disinterested medieval studies seems to be what we do now; medievalism is always a generation ago (as, in 1991, Cantor’s own cut-off date of 1965 suggested)' (176). 'Hence what tends to happen over time is that medieval studies passes into medievalism; as it ceaselessly updates itself, medieval studies expels what it no longer wishes to recognise as part of itself.' (176)

Mathisen, Stein R., ‘North Norwegian Folk Legends about the Secret Knowledge of the Magic Experts’, Arv, 49 (1993), 19–27.

***Matthías Viðar Sæmundsson, Galdrar á Íslandi: Íslensk galdrabók (XXXX: Almenna bókafélagið, 1992). Facs, ed. and stuff re C17 Íslensk galdrabók. Re recipe 5: ‘Við höfuðverk eður svefnbrigðum skrifa vers þetta og lát í húfu hans eður undir höfuð honum svo hann viti ei á kvöldi dags og mun lagfærast: Milant vá vitaloth jeobóa febaoth’ (274). ‘Íslenskir menn að fornu trúðu því að vættir nátturunnar gætu hefnt sín ef svo bar undir; sóttum var þá skotið eða kastað að fólki í gegnum loftið … Í slíkum tilvikum var talað um aðsókn, skot eða sendingu; það var eins og ósýnilegur fleygur styngist í líkamann, samanber Bandamanna sögu: “þá heyra þeir sem strengur gjalli upp í fellið og því næst kennir Hermundur sér sóttar og stinga undir höndina” ’ (275).

Mattingly, H. (trans.) Tacitus on Britain and Germany: A Translation of the ‘Agricola’ and the ‘Germania’ (Harmonsdworth, 1948). Germania 8 re women ‘In the reign of the deified Vespasian was saw Veleda long honoured by many Germans as a divinity, whilst even earlier they showed a similar reverance for Aurinia and others, a reverence untouched by flattery or any pretence pf turning women into goddesses’ (107-8); indexed as Albrinia, Albrune, Aurinia

Maude, Kathryn, 'Citation and Marginalisation: The Ethics of Feminism in Medieval Studies', Journal of Gender Studies, 23 (2014), 1-15 (p. 8), http://dx.doi.org/10.1080/09589236.2014.909719.

Mauricius P. Cunningham (ed.), Aurelii Prvdentii Clementis Carmina, Corpus Christianorum, Series Latina, 126 (Tvrnholti XXXX!?, 1966). Peristefanon X, ‘Romanvs’, pp. 330–69.

Seems to be part of a debate between saint and tyrant. last prec. not in speech is ‘Pulsato ergo martyr illa grandine / postquam inter ictus dixit hymnum plumbeos, / erectus infit:…’ (ll. 121–23, p. 334).

231: ‘Quid quod sub ipsis ueritas signis patet / formata in aere criminum uestigiis? / Quid uult sigillum semper adfixum Ioui / auis ministrae? Nempe uelox armiger / leno, exoletum qui tyranno pertulit. // [236] ‘Facem recincta ueste praetendit Ceres; / cur, si deorum nemo rapuit uirginem, / quam nocte quaerens mater errat peruigil? / Fusos rotantem cernimus Tirintium; / cur, si neaerae non fuit ludibrio? // [241] ‘Quid? Rusticorum monstra detester deum, / Faunos Priapos fistularum praesides / nymfas natantes incolasque aquatiles / sitas sub alto more ranarum lacu, / diuinitatis ius in algis uilibus? // ‘Ad haec colenda me uocas, censor bone? / Potesne quidquam tale, si sanum sapis, / sanctum putare? Nonne pulmonem mouet / derisus istas intuens ineptias, / quas uinolentae somniis fingunt anus? // [251] ‘Aut si quod usquam est uanitatis mysticae / nobis colendum est, ipse primus incipe. …’ (338). Rather good, this!

Maurus, P., Die Wielandsage in der Litteratur, Münchener Beiträge zur romanischen und englischen Philologie, 25 (Erlangen: Böhme, 1902). Check ref; litteratur spelling XXXX. For ‘complete listing of the literary versions of the tale and some references to V²lundr in folklore’ (Grimstad 1983, 205). 52 Davisdon says he cites an ‘Old Swedish’ version associating Widia with mermaid type—but I can’t find it in here. [773.c.89.86]. 7-12 OE ev; 12- Notes in Ælfred’s Orosius trans, ‘Dort sagt Æ. nämlich von Geschlechte der Fabier “þê mon hêt eall hiera cynn Fabiane, forþon hit ealra Romana æ[hatXXXX]licost wæs and cræftegast” ’ (12). Re Völundr’s ring: ‘Lezterer Punkt legt besonders nahe, dass der Ring eine Zauberkraft besass, die es Vølund ermöglichte, sich in die Luft zu erheben. Er muss also ein Flugring gewesen sein’ (14). Has geoff ref 26, la3amon 27 (seems to reckon on a deutsch source for each! That’s why la3 misunderstands name, see…), Horn childe 27-8; Torrent of Portyngale, C15, EETS 1887, sword ‘Thorrow Velond wroght yt wase’, str. 38. (28). Ooh! Folklore stuff 28-30. OE pns 30-31. French C11-13 chrons, gestes, etc. 31- Walander, Walandus, Galannus, Galans, Galant, Galand. Almost invariably passing ref as source of great sword (armour), oft Durandal. Except (tho’ didn’t check ‘em all proper thoroughly and might have missed something) La chanson de Geste de Doon de Maience. Bog standard ref 5028 but 6906ff. has his mother a fairy. Quotes 22 lines. Check decent ed. 46- same for ger; 46-7 latin sources, 47-54 MHG, oft with Witege and Miming, seem all consistent with Þiðreks saga. NB Die Rabenschlacht, late C13 he says, str. 964-74 ‘berichten von Witege’s Flucht’; ‘Dem Berichte dieses Gedichtes zufolge erscheint also Witegen, wie er such auf der Flucht vor Dietrich nicht mehr retten kann, ein Meerweib, seine Ahnfrau Wâchilt, und birgt [52] ihn auf dem Meeresgrund. Die ThS. (nach Unger) berichtet einzig, dass Viðga vor dem feueratmenden þiðrik [sic] ins Meer gesprengt und darin versunken sei (c. 336). Die altschwedische Redaktion der ThS. führt dagegen an (Hyltén-Cavallius c. 383): // “Som hii för haffuer horth huru wideke welanson flydde för didrik add bern ock sanch j syon wid granzport, tho kom til honom en haffru, hans fadher fadher modher, ok togh honom ok förde honum til Sælandh ock war ther longa stundh.” // Weiter sind zu nennen’ (51-2). [Hyltén-Cavallius, G. O., Sagan om Didrik af Bern (Stockholm, 1850-4)]. NB form Elberich in C15 ‘Anhang [Vorrede] zum Heldenbuch’ (53-4). Mentions of son, father, etc. in MHG 54-6. Oft Wittich (etc.) and Heime (etc.), might be useful to check again. PNs 56. Niederländischen Zeugnisse 57 seem much like MHG refs, now juicy. ‘Die blutigen Mohrengeschichten des Mittelalters, welche in ihren Hauptmotiven grosse Ähnlichkeit mit der alten Wielandsage zeigen’ (what?!) Other rape stories? (incl. Titus Andronicus 82-4!) 58-93. 93- later adaptations of Weyland story. All rape stories seem to derive from Jov. Pontanus 1426-1503 (223 stammbaum).

Maurer, Serena, Kristín Loftsdóttir and Lars Jensen, 'Introduction', Kult, 7 (2010), 1--6, http://postkolonial.dk/KULT_Publications. 'Nordic postcolonialism is not an established discursive field. It lacks an independent theoretical framework through which its themes and ideas can be articulated' (2010). Postcolonialism 'has not occasioned a sustained critique of the historical relationship between the Nordic countries and colonialism. Nor has it resulted in a critique of how the shaping of a global vision, during colonial times, might persist in an altered form that nonetheless perceives global relations, for example, in the shape of the relationship between north and south, and in similar ways to how it was seen during colonialism' (1). 'To be peripheral [to actually colonising people] is not identical to being an innocent bystander' (2).

Mawer, Allen, The Place-Names of Northumberland and Durham (Cambridge: Cambridge University Press, 1920)

Mawer, A., and F. M. Stenton, The Place-Names of Buckinghamshire, English Place-Name Society, 2 (Cambridge, 1925).

Mawer, A., F. M. Stenton and F. T. S. Houghton, The Place-Names of Worcestershire, English Place-Name Society, 4 (Cambridge: Cambridge University Press, 1927)

Maxwell-Stuart, P. G., ‘Witchcraft and the Kirk in Aberdeenshire, 1596–97’, Northern Scotland, 18 (1998), 1–14.

Maxwell-Stuart, P. G., Satan’s Conspiracy: Magic and Witchcraft in Sixteenth-Century Scotland (East Linton: Tuckwell, 2001) [antrhop K490 MAX]

*Mayer, H., Althochdeutsche Glossen: Nachträge (Toronto, ?1973). Suppl. to Seivers.

***Mayor, Adrienne. ª Giants in Ancient Warfare.º MHQ: The Quarterly Journal of Military History 2.2 (Winter 1999):98± 105. Surveys legendary and historical battles with giants, from Goliath to the Germanic tribes defeated by the ancient Romans, and medieval giant knights to the Prussian regiment of giant soldiers.

Mayor, Adrienne, 'Bibliography of Classical Folklore Scholarship: Myths, Legends, and Popular Beliefs of Ancient Greece and Rome', Folklore, 111 (2000), 123-38.

Mayr-Harting, Henry, The Coming of Christianity to Anglo-Saxon England, 3rd ed. (London, 1991). Oh god.

Mayrhofer, Manfred, Kurzgefaßtes etymologisches Wörterbuch des Altindischen/A Concise Etymological Sanskrit Dictionary, 4 vols (Heidelberg: Winter, 1956–80)

Mc Carthy, Daniel, ‘On the Shape of the Insular Tonsure’, Celtica, 24 (2003), 140–167

**McCash, June Hall, ‘The Hawk-Lover in Marie de France’s Yonec’, Medieval Perspectives, 6 (1991), 67–75.

McClanahan, Annie, Dead Pledges: Debt, Crisis, and Twenty-first-century Culture (Stanford, California: Stanford University Press, 2016).

*McConchie, Rod, 'Doctors and dictionaries in sixteenth-century England' Studies in English Historical Linguistics and Philology: A Festschrift for Akio Oizumi, ed. Fisiak, Jacek, Studies in English Medieval Language and Literature, Frankfurt am Main: Peter Lang, 267-92.

McCleery, Alistair, 'Publishing History', in The Oxford Handbook of Publishing, ed. by Angus Phillips and Michael Bhaskar (Oxford: Oxford University Press, XXXXX), pp. 21--37.

McConchie, R. W., Lexicography and Physicke: The Record of Sixteenth-Century English Medical Terminology (Oxford: Clarendon Press, 1997). Opening words of ch. 1: 'The tendency to regard the lexicon as a part of the language with an existence independent of its other components or of the conceptual structure of the society of which that language is an expression should be resisted. The very existence of dictionaries may of course conduce to such a notion, but word and concept are, if not always coextensive, at least inextricably connected' (1). Ch. 2 'The Inadequacy of English' (14-61): big assumption that there's Progress, and that English underwent progress in the early Modern period; that translators failing to comment on the inadequacy of English reflects their own limited self-awareness, and that later C16 dissing of English reflects an earlier unstated situation. But it's more complex than that. And the later C16 dissing is more a topos of translators' prefaces than necessarily a real phenomenon.

McConchie, RodXXXXX, (2007) ‘Discomfort in Middle English’ Studies in Middle English Forms and Meanings ed. Mazzon, Gabriella, Frankfurt am Main: Peter Lang, 179-189.

McConchie, RodXXXXX, (2007) ‘ Dis -history: modelling the introduction and diffusion of a borrowed prefix in Middle English’ in Matti Rissanen, Marianna Hintikka, Leena Kahlas-Tarkka, and Rod McConchie (eds.) Change in Meaning and the Meaning of Change. Ed. Mémoires de la Société Néophilologique de Helsinki tom. LXII, Helsinki: Société Néophilologique, 344-71.

McConchie, RodXXXXX, (2008)‘ Disseisin : the lexeme and the legal fact in early Middle English’ English Historical Linguistics 2006. Vol. II Lexical and Semantic Change, ed. Richard Dury, Maurizio Gotti and Marina Dossena. Amsterdam: John Benjamins, 203-216.

McCone, K. R., ‘Werewolves, Cyclopes, Díberga, and Fíanna: Juvenile Delinquency in Early Ireland’, Cambridge Medieval Celtic Studies, 12 (1986), 1–22.

* McCone, Kim, Pagan Past and Christian Present in Early Irish Literature, Maynooth Monographs, 3 (Maynooth, 1991). ‘In addition to a very substantial Latin literature early Christian Ireland boasts by far the most extensive and diverse vernacular literature in medieval Europe’ (1). Really?!

McCormick, Michael, 'New Light on the "Dark Ages": How the Slave Trade Fuelled the Carolingian Economy', Past and Present, 177 (1) (2002), 17-54. doi: 10.1093/past/177.1.17

McCormick, Michael, 138: ‘Amalarius might have come from a family important enough to get him in trouble. Whence he hailed is unknown; his “Gallia nostra” is hard to pin down. It is striking, however, that in an era of Frankish chauvinism, he rarely uses that ethnic term and that he calls himself a “Gallus”. Proto-Romance laces his language. Together with his remark on the pronunctiation of the word “Iesus” (“gisus”) by celebrants “of our own Gaul”, they surely reveal a native speaker of Romance’ (138). Fn. 20: ‘ “Gisus”: Ep. 1, 1, Opera liturgica, 2.386.11-13; he is referring to the phonetic phenomenon of assibilation (e.g.Lat. “iam” becomes Italian “già”): Väänänen 1981, 53–4’ (138 fn. 20).

261 re Godescalc, fn. 78 ‘His discussion of speech patterns among Latin-speaking Byzantines, which, says he, were widely diffused “per totam Dalmatiam longissimam reuera regionem inquam”, bears the unmistakeable stamp of first-hand experience: De praedestinatione, 6, Opera, 208.12–18’ (261 n. 78).

McDonald, Nicola, 'A Polemical Introduction', in Pulp Fictions of Medieval England: Essays in Popular Romance, ed. by Nicola McDonald (Manchester: Manchester University Press, 2004), pp. 1-21. 'The Middle English romances have been called the 'ugly ducklings of medieval English literature'. In a discipline that contests even the most basic definition of genre, romance's low prestige is one of the few critical certainties. Despite its status as medieval England's most popular secular genre (more than one hundred romances are extant), the origin of the modern novel (still the most significant literary form), the ancestor of almost all contemporary popular fiction (in print and on screen) and the most audacious and compendious testimony to the imaginary world of the Middle Ages, Middle English popular romance remains, with rare exceptions, under read and under studied. Popular romance is the pulp fiction of medieval England, the 'princial secular literature of entertainment' for an enormously diverse audience that endures for over two hundred and fifty years. It is fast-paced and formulaic; it markets itself unabashedly as genre fiction; it is comparatively cheap and, in performance, ephemeral; it has a sensationalist taste for sex and violence; and it seems content to reproduce the easy certainties of sexist, racist and other bigoted ideologies. But this is not a reason to dismiss it. On the contrary, popular romance provides us with a unique opportunity to explore the complex workings of the medieval imaginary world outside the text that feeds and supports it' (1). 'I offer a short polemical essay that confronts head-on the paradox that informs and ultimately circumscribes all of our thinking about Middle English popular romance. 'Popular' in its capacity to attract a large and heterogeneous medieval audience, as well as in its ability to provide that audience with enormous enjoyment, romance's popularity is likewise what exludes it from serious and sustained academic consideration: judged low-class, on account of its non-aristocratic audience, its reliance on stereotypes, formulae an conventional plot structures, and its particularbrand of unadulterated good fun [something that bothers me a bit about defences of romance, as also in Ralph's book...], criticism repeatedly dismisses these narratives as unworthy of the kind of close reading, as well as historically and theoretically informed analysis, that we regularly afford so-called elite medieval English art (in particular, but not limited to, Chaucer, Langland and the Gawain-poet). There are of course exceptions to the general trends I identify below; not all readers vilify popular romance, its readers or its aesthetic, but the tenacity with which the received denigration of romance, much of it traceable to outdated standards of aesthetic judgement and intellectual elitism, not only holds but also continues to shape the field of enquiry' (2). Early (late medieval and early modern) critics of romance diss it for being immoral and corrupting--so it's curiously subversive for something so conservative (3). Parallels on Iceland? C18 people thought they were shit--not classical enough, not classy enough (4-8). And, rather surprisingly, the same criticisms continue to this day (8-10). Medievalists/critics as being anti-enjoyment, anti-entertainment (10-12). What kind of pleasure is that? (12-) 'narrative desire'--stories about desire, for husband/wife/lover/property/status, and its fulfilment. No resistance to closure (13-14); 'The blatant artifice of the happy ending is one of the more obvious ways in which popular romance exposes the mecahnics of its construction' (14). 'But the way in which popular romance flaunts its status as fiction points to another kind of pleasure. And that is the pleasure of fiction. [Hmm, contrast with Ralph's article on the subject?] // Fiction, however imperfectly, takes its audience outside of the norms and conventions that structure everyday life; this may simply be a liberation from real-time and real-space, but equally it provides an opportunity for the radical formation of new times and spaces. [15] Fictional worlds necessarily have limits--the limits of what it (for audience and author) possible--but, generally speaking, the more flagrantly a text promotes itelf as fiction, the greater are its opportunities to test precisely those limits. The otherworlds of medieval romance have long been recognised as a distinctive feature of the genre and indeed they are often credited with its popular appeal' (14-15)--thus faeries and strange forests. But it's not just about escape '(magic operates only in a minority of the Middle English popular romances and likewise forests are not obligatory), but so that they can explore--to test, to defy, to confirm--the principes by which it operates' (15). 'What so distinguishes popular romance as a genre is the way in which it forges its meanings out of the clash between the marvellous and the mundane. Because the narrative necessarily achieves satisfaction ... and because satisfaction is always, for an audience who knows how romance works, a foregone conclusion, there are few limits to what can take place en route to satisfaction: nuns are raped, virgins stripped naked and whipped, mothers are mutilated by their sons, infants are slaughtered by their parents, Christians eat Saracens, the list goes on' (15). 'In other words, the structure of romance is too rigid to contain the complexities and [16] effusions of its narrative; and that is why we enjoy it so much' (16). And so romances retain their power to shock (16-17).

McDonald, Sheryl, `Nítíða saga: A Normalised Icelandic Text and Translation', Leeds Studies in English, 40 (2009), 119-45. http://digital.library.leeds.ac.uk/507/

McDonald, Sheryl, ' Variance Uncovered and Errors Explained: An Analysis of Nítíða saga in the Seventeenth-Century Icelandic Manuscript JS 166 fol.', Digital Philology, 1.2 (Autumn 2012), 303–18

McDonald Werronen, Sheryl. 2013. Transforming Popular Romance on the Edge of the World: 'Nítíða saga' in Late Medieval and Early Modern Iceland. Unpublished Ph.D. thesis, University of Leeds. http://etheses.whiterose.ac.uk/5061/

McDonald Werronen, Sheryl, ‘Two Major Groups in the Older Manuscript Tradition of Nítíða saga’, Saga-Book of the Viking Society for Northern Research, 38 (2014), 75-94

McDonald Werronen, Sheryl, Popular Romance in Iceland: The Women, Worldviews, and Manuscript Witnesses of 'Nítída saga', Crossing Boundaries: Turku Medieval and Early Modern Studies, 5 (Amsterdam: Amsterdam University Press, 2016).

McDonald Werronen, Sheryl, 'Icelandic Scribes: Scribal Networks in 17th-century Iceland. The Patronage of Magnús Jónsson í Vigur' (2016--18), https://icelandicscribesproject.com.

McDonald Werronen, Sheryl and Katarzyna Anna Kapitan, 'An Edition of Ambrósíus saga og Rósamunda Based on BLAdd 24 969', Opuscula, 16 (2018), 179-215. https://core.ac.uk/download/pdf/269288104.pdf

McDowell, Linda, `Making a Drama out of a Crisis: Representing Financial Failure, or a Tragedy in Five Acts', Transactions of the Institute of British Geographers, 36 (2011), 193–205. DOI: 10.1111/j.1475-5661.2011.00434.x

*McGUIRE, Brian Patrick Title: Religion and mentality in the High Middle Ages: an essay on Denmark and Europe. Language of Work: English Title of Publication: Medieval Spirituality in Scandinavia and Europe: A Collection of Essays in Honour of Tore Nyberg. Ed. Lars BISGAARD, Carsten Selch JENSEN, Kurt Villads JENSEN and John LIND. Pp. xvi, 350. Odense: Odense University Press. ISSN/ISBN: 87-7838-588-1 Volume, (year), pages: -, (2001), 87-97

*McGUIRE, Brian Patrick Title: Man and the Devil in medieval theology and culture. Language of Work: English Title of Publication: Cahiers de l'Institut du Moyen-Age grec et latin (Københavns Universitet) Volume, (year), pages: 18, (1976), 18–82

McKee, Ian, ‘Gildas: Lessons from History’, Cambrian Medieval Celtic Studies, 51 (2006), 1–36. Notes that Gildas disses people for lying and that this gives us reason to think that he thinks he’s telling the truth—only skimmed it but doubtless he’s more subtle than this summary. Then seems to note that Gildas says that the Saxons went home (domum) and that read without prejudice this would imply that they leave Britain. Gildas probably writes c. 510–50; ‘Even so, Gildas wrote, with the expectation of being taken seriously, that the Saxones had gone home (§25.2), that the patria had won a final victory (§2), and that external wars had ceased (§26.2). // The implication of Gildas’s world-view for the interpretation of the archaeological remains of fifth-century Britannia is that whatever trends or novelties in the style of ornamentation or practive of burial emerge from this century should be viewed as having been developed or adopted by those Gildas coul dhave thought of as fellow citizens and would not have been regarded as Saxones. // Recent genetic studies are at least consistent with Gildas’s perspective. A survey of Y-chromosome differentiation in modern Britain, comparing British populations with those of Denmark/Germany/[35]Friesland and Norway, found surprising “limited continental input in southern England, which appears to be predominantly indigenous and, by some analyses, no more influenced by continental invaders than is mainland Scotland”. Significant Continental input was detected at sites of known Danish settlement in the north and east. // A study comparing the haplotype frequencies of “early Saxon” mitochondrial DNA from archaeological samples with those of modern populations in Britain and on the Continent found that “the sample from northern Germany, representing the geographic region from which some Saxon groups originated, was not among the genetically closest founder populations for the early Saxon group”, which clustered with more northerly populations. It is thought that this relationship reflects ancient common origins dating to the time of the Doggerland bridge. // Jones has developed a consistent case for the anglicization of Britannia involving the immigration of only relatively small élite groups. Even so, Gildas would probably have identified such groups as Saxones had they behaved as Saxones, spoken as Saxones, or otherwise failed to assume the roles expected of fellow citizens. The De Excidio Britanniae does not provide evidence for the settlement of Saxon mercenaries, nor for the settlement of any other Saxones who were still identifiable as Saxones during Giildas’s lifetime. The earliest contemporary historical evidence for claimed kingship among those of [36] professed Germanic origin dates to the mid-to-late sixth century, not the fifth. // Gildas was not a muddled historian, In his De Excidio Britanniae, he’ (34–35). Well obviously the dust isn’t settled yet but still... Citing Capelli et al 2003, Töpf et al. 2006, Weale et al 2002. Latter 2 in texts folder. McKee’s arguments prompt me towards musing that the C5/6 situation may have had much of the complexity of the vikings-in-England situation, where English sources don’t write off Anglo-Scandinavian north as culturally or politically lost, and often write of mercenaries coming and going. Gildas may have a similar point of view. If the studies McKee cites are correct, there may even be more Norse settlement than there was Anglo-Saxon. The difference being that English rises to dominance and so becomes the basis for subsequent Anglo-Saxon projections of their cultural past back in time.

McKinnell, John, ‘Motivation in Lokasenna’, Saga-Book of the Viking Society, 22 (1986–89), 234–62. Argues for Loki needing to be thrown out of hall for Ragnarök to happen. Also that accusations are true. Which would make it a definitely heathen poem I suppose. Haven’t read it properly.

Re. 20 ‘Hvíti in this context is probably a derogatory word, implying cowardice or effeminacy (see Ruggerini 1979, 56), and in Bragi we have a splendid candidate to hand for that description—one, moreover, who has already been associated with jewellery (compare stanzas 13, 15). If this association is correct, Gefjun is intervening in defence of her paramour, and we have the comic but not very edifying spectacle of wife and mistress contradicting one another in a scramble to defend a worthless coward to whom they are both sexually attached in different but equally disgraceful ways. // Óðinn intervenes at this point because Loki’s closing phrase about Gefjun: // oc þú lagðir lær yfir (20:6) (and you laid your body over him) // is also a coarse parody of one of his own amatory exploits, distorted from Hávamál 108, which describes his seduction of Gunnl²ð: //þeirar er l²gðomc arm yfir. (108:6) (who laid her arm over me.) // That story also involves prostitution, though this time by the male partner, since Óðinn sleeps with Gunnl²ð only in order to obtain the mead of poetry. It is an ‘unmanly’ thing to have done, and it introduces a theme of ergi, ‘unmanliness’ in Óðinn’ (242). Other stuff… ‘At the beginning of st. 23 Óðinn implicitly admits that this is quite true; but the implication of sexually unworthy behaviour still rankles, and he now makes the mistake of attack Loki with the [244] accusation of having changed sex, and furthermore, of having been a woman of low enough status to milk subterranean cows for eight years (st. 23). Preben Meulengracht Sørensen (1980, 28; 1983, 24[same book, 1983 is trans]) suggests that this also implied Loki’s subjection to the gross sexual tastes of giants, and this seems very probable. Such stories (and worse) about Loki are of course common, and do not worry him a bit; one remembers the slightly indecent haste with which he volunteers in Þrymskviða 20, without anyone else suggesting it, to go to J²tunheimar as Þórr’s “maidservant”. But it gives Loki the chance to return to this theme, on which accusations matter more to Óðinn than they do to himself. Óðinn has been a woman too, and one of even lower status—not even a milkmaid, but a travelling witch, an outcast from decent society (st. 24). We must assume that this was not done for sexual enjoyment, but rather to learn more magic, yet such magic was disreputable in itself, at least by the human standards employed in this poem … Óðinn is thus seen as systematically unjust in his own special field and capable of sinking to any disgraceful behaviour in order to obtain magic wisdom of a discrediable kind’ (243-44).

NB Sif offers Loki mead and welcome st. 53.

McKinnell, John, Both One and Many: Essays on Change and Variety in Late Norse Heathenism, Philologia: saggi, ricerche, edizioni a cura bi Teresa Pàroli, 1 (Rome, 1994).

McKinnell, John, ‘The Context of Vǫlundarkviða’, Saga-Book of the Viking Society, 23 (1990), 1–27, http://www.vsnrweb-publications.org.uk/Saga-Book%201-22%20searchable/Saga-Book%20XXIII.pdf.. ‘5. álfa ljóði (Vkv. 10). Ljóði is not found elsewhere in Old Norse verse, and is commonly explained as being derived from lýðr, ‘people’, and meaning ‘leader’; however, cf. OE leode, plural leodan … and the common OS liudi, ‘people’ … There parallels suggest that the phrase should be translated ‘citizen of elves’ or merely ‘elf’; but other evidence that V²lundr was regarded as an elf comes only from England, see no. 6 below. // 6. vísi álfa (Vkv. 13). This phrase is clearly related to the previous one, and has usually been translated in the same way, though de Vries (1952, 189) argues for derivation from an unrecorded Old Saxon phrase meaning ‘wise elf’. There is no evidence to support this directly, but with the alliteration V²lundr; vísi in this line cf. the OE Metres of Boethius 10. 33: // Hwær sint nu þæs wisan Welandes ban? // (and see also lines 35, 42, where the alliterating phrase is repeated). Here, the usual translation has been ‘Where now are the bones of Weland the Wise?’; but wisan here could be either the weak masculine genitive singular of wis ‘wise’ or the genitive singular of the weak noun wisa, ‘leader’. The Old Norse phrase is equally ambiguous, and could equally mean ‘wise one of the elves’; but at all events, it seems sensible to interpret the phrase in the same way in both languages. If the meaning is taken to be “wise”, no evidence remains in the poem that V²lundr is a king or aristocrat of any kind (unless we take his white neck as an indication of this, see below). // What is unavoidable, however, is the tradition that V²lundr is of elvish origin, and this is elsewhere found only in Middle English, in La3amon’s [not sic!] Brut 10,544-5 (1963-76, II 550-1), where Arthur’s mailshirt has been made by an elvish smith called Wygar, father of Widia; the son’s name shows that the father was once Weland, the traditional father of Widia (see, e.g., Waldere II, 4, 9)’ (3), Woo!

‘It does seem … that there is some German (probably Old Saxon) influence on the language of the poem, but the extent of that influence may have been exaggerated, and there is no reason why it should not have been exerted on a poet in England by an Old Saxon source. Indeed, this is one of the few explanations which can satisfactorily explain the fact that the poem shows both Old English and Old Saxon linguistic features’ (9). also a bit on the Lappish connections, snow shoes etc., as being widely attested in Norse (9). ‘One [detail] which troubles Bugge considerably, is that V²lundr is said to have a white neck (Vkv. 2), whereas real Lapps are swarthy; in fact, fair skin is probably an [10] indication of noble birth here (cf. the phrase háls hvítari describing Móðir, the noblewoman in Rígsþula 29).

12-13 summarises Yorkshire epigraphic ev re Weland story. Also a stone at Ardre Stone VIII, Gotland, Sweden, alike to Leeds ones, only such Scan epigraphic ev (13) with ref. Kennings too etc.—but almost all for Egill, one including Níðaðr, völundar ‘craftsmen’ in Hamðismal 7. Hmm. Also Kock ref.

Uses Fr casket and Þiðreks to suggest original big role for Egill, reduced by Vkv poet (14-15). Reckons Deor ‘seems to have some textual relationship to Völundarkviða’ (15). NBs that usually the hero steals the swan-cloak to get maiden (as in Friedrich von Schwaben, Graelent, etc.), but examples of proactive women, 16-17. ‘As most examples of this story-pattern in Old Norse seem to derive from romance tradition, to which it came chiefly from Celtic sources, there may be some doubt about whether Norse speakers in tenth- or elventh-century Northumbria would have been familiar with it; but Scandinavian links with the Celtic areas of the British Isles, especially Ireland, were so strong that such knowledge cannot be considered unlikely’ (17). Hmm, are all the egs fairy bride types? In which case Vkv is still different. Idea that forging rings (which are symbols of female sexuality in poem) is a magic to try and bring swan-maiden back—but Weland gets his magic wrong, and winds up with a women other than the expected one (18). Interesting idea, well-attested in folktale. Might explain quite a lot. Suggests the British ballad Lamkin a reflex of Weland story. ‘It seems clear that the poet stresses the role of women in the story largely because his attitude to them is consistently suspicious; he portrays them as selfish, insincere and, in the queen’s case, vindictive’ (22, cf. 16-23). Argues for Níðuð’s wife being ‘kunnig’ as implying magic, cf. fjölkunnig etc. 20. Thus also argues for poet vs. women’s magic (22). ‘There was an artistic problem here, because V²lundr himself, as a flying smith of elvish origins, is unavoidably a practitioner of magic, so it was not possible to adopt a single dismissive attitude to all magic without alienating any sympathy we might feel for the poem’s central figure. It therefore has to be suggested that V²lundr’s elvish magic is in some sense natural and just, while the magic of the female characters, human or otherwise, is morally repulsive and harmful in its effects’ (22)—hmm, or vice versa, cf. Chaucer and magic. Völundr’s revenge as excessive 23-4; notes Grimstad saying it’s more like gods punishing mortals (24). ‘If V²lundr had been the divine figure he probably once was, the extreme nature of his “justice” might have seemed acceptable in an ancient, primitive waym and indeed, as Kaaren Grimstad has pointed out, there remains about him something of the vengeful god confronting a human being who has injured him … But V²lundr is no longer a wholly divine figure, and apart from taking over the probably traditional phrases which call him an elf, the poet seems to regard him as a man. When gods come to be judged by the ethical standards normally applied to human beings, it is not uncommon for Eddic poets to find them wanting (as in V²luspá and Lokasenna); to explain V²lundr’s behaviour as due to his elvish origins does not, therefore, amount to a defence of him. In any case, elves were regarded with much suspicion in [25] Christian Anglo-Saxon England (they are among the kindred of Cain killed in the Flood in Beowulf 112), and most of the vocabulary associated with them concentrates on their malicious aspect … The only word with a contrary implication is ælfsciene, “of elfin beauty”, always applied to women; but even this may have included an element of mistrust, if the attitudes evident in V²lundarkviða were at all common’ (24-25). ‘…the Franks Casket carver is by implication hostile to him in juxtaposing the bringing of B²ðvildr’s ring with the gifts of the Magi to Christ—the vengeful old order set against the merciful new one. The poet of V²lundarkviða is enough of an artist to be more even-handed, and allows us our own view, but the tide of opinion was perhaps already running against such primitive “justice”, and V²lundr’s days as a hero were numbered’ (25).

McKinnell, John, ‘Eddic Poetry in Anglo-Scandinavian Northern England’, in Vikings and the Danelaw: Select Papers from the Proceedings of the Thirteenth Viking Congress, Nottingham and York, 21-30 August 1997, ed. by James Graham-Campbell, Richard Hall, Judith Jesch and David N. Parsons (Oxford: Oxbow, 2001), pp. 327–44. Epigraphic 328-29; ‘The major iconographic evidence [for this topic] therefore comes from Northumbria and Cumbria’ (329). Ah, so lots of völundr scultpure he doesn’t mean he can’t be elsewhere. 331-333 reiterates Vkv ev. Lists álfa ljóði as ‘difficult to explain except in terms of Old English influence’ (331) which is a bit much. ‘…there must be a German stratum in the prehistory of the text; the verb draga appears in the German sense “to wear” (Vkv. 2, 6)’ (332). ‘V²lundarkviða shares some unusual vocabulary with the first two stanzas of the OE Deor’ Nb nauðir as ‘fetters’ only twice in ON, but only in Deor in OE. ‘The fact that V²lundr is referred to as an elf is paralleled only in the early Middle English Brut of Layamon (lines 10544-5), where Arthur’s mailshirt is said to have been made by an elvish smith called Wygar, father of Widia’ (333). Hmm, no. 334-38 re Þrymskviða, not v. convincing but interesting similarity of story with C19 s. Danelaw ‘wooing plays’ 336-8.

McKinnell, John, ‘On Heiðr’, Saga-Book, 25 (2001), 394–417' 10. In Landnámabók, Vatnsdœla saga and possibly Hauks þáttr Heiðr seems to be connected with (or opposed to) the cult of Freyr, though she is never one of the Vanir herself. I shall return to the significance of this for the figure of Heiðr in V@luspá' (399). ‘…since the work of Karl Müllenhoff (1883) and Sigurður Nordal (Voluspá[hooked o] 1978) the majority view is that she [Gullveig] is a quasi-allegorical figure associated with the Vanir, that the Æsir birn her on Óðinn’s hall in order to try to exorcise the greed for gold which she represents, but that this merely leads to her being reborn as the volva [hooked o] Heiðr, who name is usually translated with the adjective “Bright” ’ (394). ‘Heiði hana héto’ could be referring back to Gullveig or be one of many 3rd person stanza-initial refs to the völva who speaks (395, with ref). Heiðr only occurs in Hyndluljóð 32 otherwise in verse, as child of Hrímnir; Hyndluljóð much influenced by Vspá (Snorri calls it Völuspá in skamma) (396). Other child Hrossþjófr, prob=Saxo’s lappish soothsayer Rostiophus (p. 70) who prophs Rinda to bear avenger for Balderus ?=Loki (horse-thief) (396). Further proph. assoc in next st. of Hyndluljóð (396). Folks have taken this a diff person, but not JM: ‘The poet of Voluspá [hooked o] in skamma clearly thought of Heiðr as a volva [hooked o] of giant ancestry, and this would link her, not to Gullveig, but rather to the narrator of Voluspá [hooked o], who says that she remembers the giants who gave birth to her or brought her up’ (st. 2) (397). Reckons that although hyndl. poet may be wrong, we should probably accept this ev (397).

5 FSS/ÍSS with Heiðr as völva name 397. Normally invited to feast (cf. Vsp 22/2); Lapp/giant; payment (with ring—cf. Vsp 29.2), et al (398-9).. ‘In Landnámabók, Vatnsdæla saga and possibly Hauks þáttr Heiðr seems to be connected with (or opposed to) the cult of Freyr, though she is never one of the vanir herself’ (399). The Hrólfs saga kraka ch. 3 ref seems to clock in closely with Vsp. (398-9). Other völva/seiðkona names 400-2. ‘Nearly all these [5] names seem to be connected with wild nature or whith concealment, and a derivation of Heiðr from heiðr ‘heath’ therefore seems more likely than one which connets the word to brightness or to honour; this is also borne out by the grammatical declension of the name’ (401, cf. 400 for decl). Narrator of Vsp a Saami? (Hermann Pálsson). JM thinks not—‘Since the narrator of Voluspá [hooked o] also says that she was herself brought up by giants, it seems likely that this was a common literary assumption about volur[hooked o] in mythological and legendary sources, and that cases where volur[hooked o] are said to be of Saami or other remote northern origins represents a later rationalistion of this tradition’ (402).

Heiðr ‘angan illrar brúðar’ ‘the joy of evil women’. Connotations of brúðr, oft with giantesses and dodgey types, death 403-4. ‘A few of these examples are doubtful, but between them these groups account for up to 41 of the 54 other instnces of brúðr listed in LP. To judge from the surviving uses of the word in verse, therefore, the phrase illrar brúðar in Voluspá[hooked o] 22/8 is most likely to refer to a giantess or the like, to a context associated with death, or to sexually motivated unreliability. It does not otherwise appear in contexts directly associated with seiðr, so we should probably assume that whoever this woman may be, she needs Heiðr’s prophetic gifts because she does not share them’ (404).

Gullveig a hapax: allusion to somone, or made up for Vsp? (404). Gull- rare in names (405), more often in cognomina. ‘It seems that Gull- in human names normally refers to wealth or to objects made of gold, not to figurative excellence or golden colour’ (405). Mythological Gull(in)- names 405-6. –veig more frequent (406); meaing could be cf. wic (nah), víg, veig ‘alcoholic drink’; all seem philologically possible; but (2nd) female name elements mainly of war within these options (407). ‘The first element could mean “made of gold”, “wearing gold”, “having much gold”, or perhaps “belonging to the gods (especially the Vanir)”. If the poem’s first audience were expected to recognise Gullveig, therefore, it would probably have been as a female figure made of, wearing or possessing gold, and endowed with military strength.’ (407).

Cult of Þorgerðr Hölgabrúðr 408-12. Refs to her 408; related the Gerðr? (408). Strongly assoc with gold (409-10), incl. arch at sites assoc with Vanir (apparently). Hmm, interesting. Þorgerðr has battle-magic and that ties in with Vsp vígspá used by Vanir vs. Æsir (410). And then just oddly seems to peter out. ‘If I am right, gullveig means either ‘woman made of gold’, ‘gold-adorned woman’ or ‘the gold-adorned military power’; it refers to an idol of Freyja or some similar goddess, which is attacked with spears (the weapon of the rival cult of Óðinn) and subsequently burned, because of the abduction of other men’s wives and [413] female relatives which is a feature of her cult … Because of this, the Æsir then begin a war against the Vanir which may have had political echoes of the attack of the Jómsvíkingar on Hákon jarl, but they are no more successful against the battle-magic of the Vanir than the Jómsvíkingar were against Þorgerðr and Irpa [for Irpa see 410], and this leads them to a peace-settlement in which they compromise with and absorb the sexual evil represented by the Vanir … This would also provide a better explanation of the human sins with the gods choose to punish in Voluspá[hooked o] 39; they are vainly trying to prevent the world from getting even worse by punishing the same three errors into which they have themselves fallen: murder, oathbreaking, and the abduction of other men’s wives’ (412-13). Heiðr not a reincarnation of Gullveig, but the narrating völva of the poem (413). But she may be Gullveig/Freyja’s ‘dark sister’ (413, cf. 410-12).

This reading also fits well with the idea that in early Scandinavian traditions, the alfar were associated with Freyja, who was herself intimately associated with seiðr, being in Ynglinga saga (ch. 9; ed. Aðalbjarnarson 1941, 13) and arguably Völuspá (st. 22 XXX2ndry lit here) the original practitioner of seiðr. It appears that ‘the abduction of other men’s wives and [413] female relatives … is a feature of her cult’ (McKinnell 2001, 412-13; double-check his evidence for this and citeXXXX).

McKinnell, John, ‘Encounters with Vọlur’, in Old Norse Myths, Literature and Society, ed. by Margaret Clunies Ross, The Viking Collection: Studies in Northern Civilisation, 14 (XXXX, 2003), pp. 110–31. Basically argues that there wan’t really a real tradition of this in Iceland or anywhere and just a literary thing. Didn’t read it properly tho’.

McKinnell, John, Rudolf Simek and Klaus Duwel, Runes, Magic and Religion: A Sourcebook, Studia Medievalia Septentrionalia, 10 (Vienna: Fassbaender, 2004). Incl. text of Bergen rune-stave magic thing.

McKinnell, John: Runes, magic and religion : a sourcebook / by John McKinnell and Rudolf Simek. - Wien : Fassbaender, 2004. - 224 S. : Ill. ; 24 cm. - (Studia medievalia septentrionalia ; 10)Literaturverz. S. 190 - 212. - ISBN 3-900538-81-6 geb. : EUR 16,-

McKinnell, John, Meeting the Other in Norse Myth and Legend (Cambridge: Brewer, 2005). ‘Gullveig is mentioned only in Vôluspá 21, where she is attacked with spears, repreatedly burned in Óðinn’s hall, and yet still lives. She seems to be one of the Vanir, since this sequence of events is collectively referred to as the first war in the world (i.e. that between the Æsir and the Vanir)’ (89). ‘If Heiðr is the narrator, there is no need for the awkward assumption of two or more vôlur in Vôluspá, but it is necessary to explain why she brings herself into the account of the origins of the war between the Æsir and the Vanir. If she were a counterpart to Hyndla, the ‘dark sister” who possesses the esoteric information that the protagonist needs but Freyja lacks, this [91] would be explained. The wicked brúðr to whom she brings joy (by revealing her magic) would be Gullveig/Freyja, and the word brúðr also recalls Þorgerðr’ (90–91).

McKinney, Windy A. 'Creating a gens Anglorum: Social and Ethnic Identity in Anglo-Saxon England through the Lens of Bede’s Historia Ecclesiastica' (unpublished PhD thesis, University of York, 2011). https://pdfs.semanticscholar.org/7579/19c9473144681f31f278ce7ff46cc7eafc3b.pdf

**McLaughlin, M., ‘The Woman Warrior: Gender, Warfare and Society in Medieval Europe’, Women’s Studies, 17 (1989), 193–221.

McLennan, Alistair, 'Monstrosity in Old English and Old Icelandic Literature' (PhD thesis, University of Glasgow, 2010), http://theses.gla.ac.uk/2287/

McManus, I.C., P. Richards, B.C. Winder, 'Do UK Medical School Applicants Prefer Interviewing to Non-Interviewing Schools?', Advances in Health Sciences Education, 4 (1999), 155-65

McNally, David, Monsters of the Market: Zombies, Vampires and Global Capitalism, Historical Materialism, 30 (Leiden: Brill, 2011).

McNamara, Jo Ann, ‘Chastity as a Third Gender in the History and Hagiography of Gregory ofTours’, in The World of Gregory of Tours, ed. by Kathleen Mitchell and Ian Wood, Cultures, Beliefs and Traditions: Medieval and Early Modern Peoples, 8 (Leiden: Brill, 2002), pp. 199–209. Basically does what it says on the tin. Emphs that Greg is very keen on sex correlating with gender, even tho’ he says a lot we women bashing each other etc. Down on chaste females generally, so the 3rd gender isn’t even much of a mix.

McNamara, John, ‘Beowulf and Hygelac: Problems for Fiction in History’, Rice University Studies, 62.2 (Spring 1976), 55–63. I number so because each issue of this has separate numbering.

McNeill, George P. (ed.), Sir Tristrem, The Scottish Text Society, 8 (Edinburgh, 1886).

McNeill, John T. and Helena M. Gamer, Medieval Handbooks of Penance: A Translation of the Principal ‘libri poenitentiales’ and Selections from Related Documents, repr. (New York: Columbia University Press, 1990). Burchard’s Corrector 321-45. Lexicon des Mittelalters s.v. ‘Burchard 13. B. I., Bf. v. Worms. II’ (whew!) says ‘”Decretum Burchardi”: Die wahrscheinl. zw. 1008 und eingeteile und systemat. geordnete kirchenrechtl. Sammlung des Bf.s B. v. Worms behandelt die verschiedensten Fragen der kirchl. Hierarchie und Disziplin, des sakramenalen Lebens und Bußwesens’. ch 5, 64 ‘Hast thou been present at or consented to the vanities which women practice in their woolen work, in their webs, who when they begin their webs hope to be able to bring it about that with incantations and with the beginning of these the threads of the warp and of the woof become so mingled together that unless they supplement these in turn by other counter-incantations of the devil, the whole will perish? If thou hast been present or consented, thou shalt do penance for thirty days on bread and water’ (330).

5, 70: ‘Hast thou believed that there is any woman who can do that which some, deceived by the devil, affirm that they must do of necessity or at his command, that is, with a throng of demons transformed into the likeness of women, (she whom common folly calls the witch Hulda),[n. 28: ‘ “strigam holdam.” “Strigam” not in Migne, is found only in Cod. Vat. 4772, according to Schmitz’] must ride on certain beasts in special nights and be numbered with their company? If thou has participated in this infidelity, thou shouldst do penance for one year on the appointed fast days’ (331).

5, 90: ‘Hast thou believed or participated in this infidelity, that some wicke women, turned bak after Satan, seduced by illusions and phantoms of demons, believe and affirm: that with Diana, a goddess of the pagans, and an unnumbered multitude of women, they ride on certain beasts and traverse many areas of the earth in the stillness of the quiet night, obey her commands as if she were their mistress, and are called on special nights to her service? But would that these only should perish in their perfidy and not drag many with them into the ruin of their aberration.[n. 30 ‘ “infirmitatis.” ’] For an unnumbered multi[333]tude, deceived by this false opion, believe these things to be true, and in believing this they turn aside from sound faith and are involved in the error of the pagans when hey think there is any divinity or heavenly authority except the one God. But the devil transforms himself into the form and likeness of many persons, deluding in sleep the mind which he holds captive, now with joy, now with sadness, now showing unknown persons, he leads it through some strange ways, and while only the spirit suffers this, the unfaithful mind thinks that these things happen not in the spirit but in the body. For who is not in night visions led out of himself, and who while sleeping does not see many things which he never saw while awake? Who then is so foolish and stupid that he supposes that those things which take place in the spirit only, happen also in body? When the prophet Ezekiel saw and heard visions in the spirit, not in the body, he himself spoke thus: “Immediately,” saith he, “I was in the spirit.”[n. 31: ‘Based on Ezek. 2:2 and similar passages’] And Paul does not venture to say that he was “caught up” in the body.[n. 32: ‘II COr. 12:2’] Therefore it is to be openly announcd to all that he who believes such things loses the faith; and he who has not sound faith in God is not His, but [belongs to him] in whom he believes, that is, the devil. For it is written of our Lord: “All things were made by him, and without him was made nothing.”[n. 33: ‘John 1:3’] If thou has believed these vanities, thou shalt do penance for two years on the appointed fast days.[N. 34: ‘This passage is abbreviated from Regino, De synodalibus causis et de disciplinis ecclesiasticis, II, ccclxxi, where it is erroneously ascribed to the council of Ancyra. It s virtually identical with a passage in Pseudo-Augustine, De spiritu et anima (cap. 28), given in Migne, P.L., XL, 799. See Wasserschleben, Regino, pp. 354 ff. Burchard has given his extract the penitential form by affixing a statement of the penalty. Readers of Latin may refer to the note by Baluze. Migne, P.L., CXXXII, 451-52’]’ (332-33).

5, 103: ‘Has thou made little, boys’ size bows and boys’ shoes,[n. 38: ‘ “suturalia.” See Du Cange, s.vv. “sotilaria,” “subtalaria.” Cf. also p. 69, above’) and cast them into they storeroom or thy barn so that satyrs or goblins[n. 39: ‘ “pilosi” (the hairy ones)’] might sport with them, in order that they might bring to thee the goods of others so that thou shouldst become richer? If thou hast, thou shalt do penance for ten days on bread and water’ (335).

5, 104: ‘Has thou done what some do on the first of January (that is on the eighth day after the Lord’s Nativity)—who on that holy night wind magic skeins,[n. 40: ‘ “filant.” Du Cange makes “filare”=”filia rhombo circumvolvere” (to wind yarn in a magic circle).’] spin, sew: all at the prompting of the devil beginning whatever task they can begin on account of the new year? If thou hast, thou shalt do penance for forty days on bread and water’ (335).

*McMillan, Douglas J., ‘“Lady Isabel and the Elf Knight” From Maryland’, Journal of American Folklore 78 (1965), 156-7 [not in glas]

*McNeill and Gamer, Medieval Handbooks of Penance. [MP230 MCNE 2]

McNelis, James I. III, ‘LaĦamon as Auctor’, in The text and Tradition of LaĦamon’s Brut, edited by Françoise Le Saux (Cambridge, 1994), pp. 253-72. ‘The oft-cited precedent of the Brut as the first work in English to mention the presence of elves and supernatural gifts at Arthur’s birth does not seem to help fix it in any particular relation to the other works which include it. The romances which have a similar reference are Ogier, Brun de la Montaigne, Artus de la Petite Bretagne, and the second continuation to Chrétien’s Perceval (the last of which sometimes escapes notice – R. S. Loomis omitted it in his ‘Notes on LaĦamon’, but included it in his appendix to L. A. Paton, Studies in the Fairy Mythology of Arthurian Romance, p. 281). Fairies also appear as childhood benefactors in La Chevalier de la Charrette and Le Lai de Tyolet (E. H. Ruck, An Index of Themes and Motifs in Twelfth-Century French Arthurian Poetry, p. 167). However, Tatlock’s attribution of the motif to a possible Old Norse origin related to Helgakviða or Gesta Danorum (p. 527) is also plausible, and the general tale-type of the myterious visitor who may give a blessing or a curse depending on how he or she is received (e.g., Nornagests þáttr, Erik [sic] Rauða, and þorstein [sic] S²gufroða [sic]) may have even greater universality than that’ (268-9, n. 65).

McTurk, Rory, 'The Wife of Bath, the Hag of Beare, and Laxdæla saga”, in Chaucer and the Norse and Celtic Worlds (Aldershot: Ashgate, 2005), pp. 106–47.

Meaney, Audrey L. ‘Alfred, the Patriarch and the White Stone’, Aumla: Journal of the Australasian Universities Language and Literature Association, 49 (May 1978), 65–79.

Meaney, A. L., ‘The Ides of the Cotton Gnomic Poem’, Medium Ævum, 48 (1979), 23–39. Repr. in New Readings on Women in Old English Literature, ed. by Helen Damico and Alexandra Hennessey Olsen (Bloomington, 1990), pp. 158-75. 162-4 trying to set up dyrne cræfte as meaning ‘by magic’. Nothing certain from that alas, but useful enough. NB re WfL. Suggests 2 transs.: ‘A lady, a young woman, must seek out for herself a lover by means of magic, so that she may be married, if she is not of good reputation among the people’; or ‘A lady, a young woman, must seek out for herself a lover by secret means, if she does not wish to bring it about among the people that she should be married’; ‘Both interpretations appear to have validity, and we have no reason to suppose that Old English poetic language is only ever capable of bearing one meaning’ (165). 165-7 re linking this passage witb the prec. Merely verbal—þyrs suggests things that are dyrne? (166, citing one Dawson). Or der. from Book of Enoch where the Watchers take wifes, teach them magic. ‘Obviously the gnomic poet was not describing the union of a Watcher with a human woman; nor is it necessary to imagine the þyrs to be a possible mate for a woman who does not seek ordinary human marriage. However, a chain of association, in which these passages from the Book of Enoch played a part, can easily be envisaged’ (166).

Meaney, Audrey L., Anglo-Saxon Amulets and Curing Stones, British Archaeological Reports, 96 (Oxford, 1981). Re charm vs a wen 19-20: ‘The similarity between this charm and the part of the Sigrdrífumál (16) where there is an instruction to carve runes, for magic purposes, ‘on the bear’s paw … on the wolf’s claw and on the eagle’s beak and on the bloody wings’ has often been noted; and Grendon has also pointed out the magic power of the eagle in the Atharva-Veda, in charms against a poisoned arrow and ‘To the Maruts’ ’ (20). [Atharva-Veda Samhita, IV.6.3; VI.21.1, trans. by W. D. Whitney, Harvard Oriental Series, 7-8, 2 vols (Cambridge, Mass., 1905); Grendon , 216]. Notes Babylonian charm, which is like OE ones in principles and style tho’ no close similarity to my mind. Includes bird assoc with chasing off demon tho’ and Meaney is keen on this.

‘A quotation from an early nineteenth-century source in the OED under ‘warble’, attributed to the fly ‘in the hole … in the skin of a beast which has been elf-shot’. The term elf-shot appears now to be confined to Scotland, but the idea that some diseases of humans and animals were (because of their mysterious origin) due to a shot by an elf or other supernatural creature was certainly well-known to the Anglo-Saxons’ (109). 109-13 re elves, elf-shot and relevant folklore. Adds interesting dimensions to things, increases complexity, etc. Not inconsistent with Xian elf-shot origin I don’t think tho’. Cf. 209-10 refs ‘There is no real evidence [vs. Skeat cited], therefore, that the Anglo-Saxons believed that the malignant disease-bringing forces employed prehistoric arrowheads in their nefarious task; nor that they supposed the possession of one of them would protect against the attacker. There is a noticeable lack of flint arrowheads within the early Anglo-Saxon graves, and even iron arrowheads are of the utmost rarity. Arrows probably entered Anglo-Saxon life rather late [ref not very useful]. There is some slight evidence, however, that belemnites were believed to be elvish missiles; and this has been mentioned in the first section of ch.IV’ (212).

18 re remarkable runestave from Ribe, C13 context, charm on it like the one in CCCC 41 (Leofric’s donation) (18-19).

*Meaney, A. L., ‘Ælfric and Idolatry’, Journal of Religious History, 13 (1984), 119–35.

Meaney, A. L., ‘Variant Versions of Old English Medical Remedies and the Compilation of Bald’s Leechbook’, Anglo-Saxon England, 13 (1984), 235–68 [P474.c.34 NF3]. ‘I propose in this paper to examine closely the relationships of the hundred or so medical remedies in Old English which have been preserved—usually in different manuscripts—in two or three versions so close that it is obvious, even on a superficial view, that they either derive from the same English original, or are copied the one from the other’ (235). Nearly all such in Royal 12 d xvii. Useful looking table of correspondences 238-9. Come back to this when less useless; see both if elfy charms are shared etc. but also re significance if they’re not shared.XXXX.

236 reckons ‘Almost certainly, too, the original fair copy, presumably written for Bald by Cild, would have been produced in a Winchester scriptorium, during Alfred’s reign’ (236). Citing Meaney 1978. Mentions forthcoming linguistic study by Peter Bierbaum of Leechbooks-check MLA database. Probably a separate work and almost certainly not available to compiler of I and II due to lack of relationships (236–37). 5 remedies shared, 4 together in LIII but scattered in LI; ‘There is no internal consistency in this group: ch. xlix is concerned with a pain in the shoulders and arms, ch. li with aching feet, ch. lii with the staunching of a blood-letting wound, and ch. liv with counteracting either “enchantments” (BLbk [lxvi]) or nihtgengan, “night-walkers” (L iii [liv])’ (237, check this out XXXX). Also share the ‘remedy for the mad-at-heart (BLbk i.lxiii; L iii.lxviii), the version in Bald’s Leechbook is longer, but the [240]additions seem to be largely explanatory, and none is necessarily original’ (239–40). Hmm, close together tho’. Interesting. Discusses rel. of Omont Fragment (Louvain-la-Neuve, Université Catholique de Louvain, Centre Génáral de Documentation, Fragmenta H. Omont 3), Mercian mid C9 243–45. Shows earliness of what’s going on.

Meaney, Audrey L., ‘Women, Witchcraft and Magic in Anglo-Saxon England’, in ScraggSuperstition and Popular Medicine in Anglo-Saxon England, ed. by D. G. Scragg (Manchester: Manchester Centre for Anglo-Saxon Studies, 1989, pp. 9-40. Look at this again. 10-11 re bags of stuff by women (‘not more than one per generation in any cemetary’, 10) in graves. ‘Another possibility is that the Anglo-Saxon collections were used in some kind of healing ritual: putting iron rings onto a patient’s body to expel demons was regarded as a pagan practice in an eighth-century continental homily against superstition’ (11), being *Eine Augustin fälslich beilegte ‘Monilia de Sacrilegiis’, ed. by C. P. Caspari (Christiania, 1886), p. 12. Cf. elf-shot cures in Meehan. But could be all sorts of things, of course. Other refs C13-14 (11-12). Penitentials survey 12-13. Wælcyrie and wicca alliterative collocation in Sermo Lupi and Purity 1577. Curious. (17). ‘The words wælcyrie, hægtes(se) and burgrune (and perhaps leodrune and hel(le)rune), then, were probably applied to minor goddesses’ (17). How far that’s been proved by preceding I’m not sure… Implictions might be interesting, of ‘goddess’ is very meaningful. NB hægtesse seems equ. to ælf, os in Færstice. No mention of that charter, as usual. Very tedious.

Scragg, Medicine in early medieval England +marilyn Deegan [WR 1992.8.716]

Scragg, Superstition and Popular Medicine in Anglo-Saxon England, ed. by D. G. Scragg (Manchester: Manchester Centre for Anglo-Saxon Studies, 1989)

*Meaney, A. L., ‘Anglo-Saxon Idolaters and Ecclesiasts from Theodore to Alcuin: A Source Study’, ASSAH, 5 (1992), 103–25.

Meaney, Audrey L., ‘The Anglo-Saxon View of the Causes of Illness’, in Health, Disease and Healing in Medieval Culture, ed. by Sheila Campbell, Bert Hall and David Klausner (Toronto, 1992), pp. 12–33. [SF3 300.13.c.95.148]. Leechbook I.63, ‘The chapter itself defines what ‘devil-sick’ means: ‘Wiþ feondseocum men, þonne deofol þone monnan fede oððe hine innan gewealde mid adle’ (For a demoniac, when a devil nourishes/supports a man or controls him from within with disease’)’. Note on trans. of fede; check B-T; Toronto dict? Reckons imbalance in humours/evil humours (yfle wætan) main cause of disease stated in Leechb/Lacn 13–14. Then worms 14–15. attor 15–16. Diabolical possession 17–18. ‘Moreover, in some glosses ylfige, ‘elfy’, translates comitiales, ‘epileptics’’ (18). Classic dodgy claim—implies multiple attestations. ‘In the Lacnunga a dwarf and an elf may be considered as equivalent, for two of its remedies (§§87–88) begin … bla … [19] [these] two formulae (which are identical except that the second is longer), [sic] resemble that for ælfsiden, and consist of Greek letters and two saints’ names to be written on the arms, combined with a potion of celandine grated into ale’ (18–19). 19–20 re ælfsogoþa (which she takes as ‘elf-hiccup’ 19). ‘This seems to be chronic liver disease’ (20), see also n. 50 to this claim, on p. 30, which provides some decent-looking support for this. Chronic cirrhosis of the liver, accompanied by jaundice; associated neurological symptoms, beginning with being a bit dull up to delerium and suicidal tendencies and coma. Goes for wæter ælfadl (20). Seems to go with topical identification here tho’ maybe tuberculosis as real cause n. 51 (pp. 30–31); NB ‘Cameron (personal communication) agrees with Storms, on the grounds that ælfadl was at first believed to be caused by arrows shot by elves, and the word was then extended in use for any rash or pustular outbreak on the skin’ (31)! Re Lbook III.612 (ælfcynne) ‘The fact that this is an ointment, imbued with Christian magic, rather than a potion, indicates that the threat was felt to be external’ (20). ‘As for those cohabiting with the devil, there is not reason to suppose them exclusively female, as Cockayne did. However, we may be in the world of the woman in the “Cotton Gnomic Verse” (Maxims II) who was probably working love-magic’ (20).

‘Leechbook I.45 has a reference to the condition wyrtforbor, in a chapter dealing with various kinds of poison: / Gif mon sie wyrtum forboren … Wiþ þon þe mon sie forboren… / Cockayne believed that the binding was against sexual intercourse [Leechdoms I xli–xliv]’’ (21), 21–22 for citable discussion. Ch. 74 for Asser’s life of Alfred on causes of Alfred’s illnesses, ‘Multi namque favore et fascinatione…’ goes for ‘influence and evil eye’ 22–23. ‘Another kind of evil eye amulet, well known, for example, in Pompeii, is one that shocks, for it can distact the dangerous glance to itself and away from the vulnerable wearer. The developed cruciform brooches, also of the later pagan period in England, might exemplify this. They are always illustrated in archaeological tomes with the wider part, covering the spring, at the top, with the narrow termination, sometimes clearly a formalized horse’s head, at the b ottom. However, the Anglo-Saxon women wore these the other way up; and what looks like a horse’s head in the decorous modern volumes, sometimes looks very like an erect phallus when reversed …bla’ (24). Hmm… Citable generally re causes not random rubbish.

Meaney, Audrey, ‘Pagan English Sanctuaries, Place-Names and Hundred Meeting-Places’, Anglo-Saxon Studies in Archaeology and History, 8 (1995), 29–42. 35 ‘Secondary meeting-places I considerto be those named after natural landmarks … Sometimes it was a tree, for example Wixhamtree (Wihstan’s stree, Beds), where now stands Deadman’s Oak…’ (35), alas, the only example she gives.

Meaney, Audrey L., ‘Felix’s Life of Guthlac: Hagiography and/or Truth’, Proceedings of the Cambridgeshire Antiquarian Society, 90 (2001), 29–48.

Meaney, Audrey L., ‘Felix’s Life of Guthlac: History or Hagiography?’, in Æthelbald and Offa: Two Eighth-Century Kings of Mercia. Papers from a Conference Held in Manchester in 2000, ed. by David Hill and Margaret Worthington, BAR British Series, 383 (Oxford: Archaeopress, 2005), pp. 75–84.

Mearns, Adam Jonathan, ‘The Lexical Representation of Monsters and Devils in Old English Literature’, 2 vols (Ph.D. dissertation, University of Newcastle Upon Tyne, 2002). ‘Even from the perspective of the weaker [Whorfian] position, it is clear that any attempt to develop an understanding of a particular aspect of another culture—in the present case, the Anglo-Saxon conception of monsters and devils—will not only benefit from [4] a careful study of the vocabulary associated with the subject, but positively requires it. A study like this, which is concerned with a thematically related set of lexemes, is by definition the study of a semantic field’ (3–4). When it comes to the question of characterization, or definition, the most basic approach to feature analysis involves the representation of meaning through binary components’ (7). ‘A similar, if somewhat less rigid, calculus approach is discussed by Kay & [sic] Samuels as the method of analysis aopted or the Historical Thesaurus of English. Using an inventory of thirty-six primary components, or primitives, and forty-four secondary components, derived from the primitives, they produce calculus formulations based on the dictionary definitions of words … [9] Although it provides more information than the binary representation, this method is still limited, for example, by the necessary use of a finite set of components. The aim of capturing as much detail as possible clearly requires a “freer” form of definition, though, as I hope to demonstrate, it would also benefit from one that retains at least something of the systematic character of these more rigid methods’ (8-9). Re Kay/Samuels system, ‘With respect to Anglo-Saxon vocabulary, the benefits of this system can be seen in the Thesaurus of Old English, which manages to combine comprehensive coverage of the lexicon with some indication of its structure’ (13).

‘…Cruse’s view if that the meaning of a word can best be characterized in terms of the meanins of other words and that a term which participates in this kind of paraphrase can be considered a menatic trait of the lexeme it helps to define. Thus, animal could be identified as a semantic trait of the noun dog, for example. In contrast with the components of other forms of feature analysis, however, no claim is made that semantic traits are “primitive, functionally discrete, universal, or drawn from a finite inventory; nor is it assumed that the meaning of any word can be exhaustively characterized” [Cruse 1986, 22 n. 17]. Clearly, the focus is firmly on the practical, descriptive power of the analysis, rather than on any theoretical claims, and the representation of the traits will, therefore, reflect this emphasis. Being free of the theoretical constraints that govern the more formal methods of componential analysis means that, unlike other components, semantic traits need not be identified by single primitive terms, nor must the specifications of traits be marked with binary values or any other kind of strict notation. Instead, they will be identified and described or marked in whatever way seems most appropriate to [35] the context and most descriptive of the word-meanings. // According to Cruse, evidence of the traits associated with a given lexeme is to be sought in the “actual and potential contexts” of its occurrence, through a consideration of the relations it contracts with the other items that constitute these contexts [Cruse 1986, 1, 15–16]. As with other contextual methods, this approach involves a broadly cognitive interpretation of word-meaning that encompasses "“ncyclopaedic” knowledge rather than being restricted to narrower or more formal notions of semantics. Returning to the meaning of dog, for example, it is not hard to imagine that an analysis of the contexts in which the lexeme appears—and in which dogs as entities are therefore described—might suggest traists such as pet, bark or acute sense of smell as a result of the attributes associated with the referents. // In essence, this method is much the same as the intuitive process by which a lexicographer might formulate a dictionary-style definition based on citations. For an OE study, the similarity is heightened by the fact that data must necessarily be taken from recorded, written contexts, and not the “potential contexts”—that is, those that can be construed or imagined by researchers in their role as native speakers—which Cruse identifies as a valuable source in the investigation of modern, living languages [1986, 1, 8–14]. However, there are at least two important differences between the two methods. Firstly, there is the fact that the use of specified traits lends the analysis a consistency that greatly assists in the comparison of different contexts—and, where appropriate, different lexemes—and encourages a systematic approach to definitions that helps to reduce the sense of uncertainty that can be a feature of impressionistic interpretations. Secondly, and perhaps more importantly, there is the fact that the traits associated with a lexeme can be easily graded, thereby giving a relatively [36] straightforwar dindication of the structure or configuration of the relevant concept. Cruse suggests that analysing the “contextual relations” of a lexeme can reveal not only the presence of a semantic trait, but also the “degrees and modes of participation” of that trait. This involves attributing the trait with a status that is intended to reflect the extent to which it is a necessary part of the meaning of a lexeme. While pointing out that, in reality, the degrees of necessity form a continuum, Cruse identifies five discrete statuses for the purposes of classification: criteral [re dog: animal], expected [bark], possible [pet], unexpected [talking] and excluded [vegetable]’ (34-36). ‘A further important featuire of these rankings is that they are variable: with appropriate contextual assistance a trait, or set of traits, can be promoted, demoted or [37] perhaps even entirely suppressed. For example, phrases such as guard dog and pack of wild dogs naturally involve the demotion of the pet trait and the promotion of other possible traits, such as fierce and wild … All things considered, this practical approach produces a semantic model that is rather like the meaning clusters of prototype theory, with the canonical (or core) features surrounded by other, secondary elements that may be reevant in some contexts and irrelevant in others’ (36–37).

Ch. 1, pp. 1–39 citable as discussion of applications of semantic theories to OE data. Cool. Analysis of aglæca 41–94; aglæcwif 91–94 concluding that ‘On balance, the fact that aglæca is used so prominently throughout the poem, referring to all of the other monsters as well as Beowulf, and that it occurs in such close proximity to aglæcwif, leads me to conclude, albeit tentatively, that “fierce (female) assailant” is there more like meaning of the latter lexeme’ (94). Discusses wobbliness of distinguishing corporeal and incorporeal re Grendel and devils 97–100. Problems with supernatural—maybe use alien, strange, remarkable/astonishing (100-1); no, he reckons supernatural works (101, 123ff. see below). Definition of monstrum (or perhaps monster, he’s not too clear). Good crit of previous stuff on OE 108–14 (incl. OED 112–14); Latin usage 115–123 (incl. Liber monstorum 118–23). ‘The main prologue explains the purpose of the work [lib monst] as a whole, and the focus of each of its parts. The author professes to be responding to the enquiries of a reader who has requested information about the “three kinds of the world’s area which strike the greatest terror of fear [formidinis terrorem] in humankind”. Thus, he will divide his work into discussions recording “the monstrous parts (or “births”) of men, and the horrible and innumerable forms of wild beasts, and the most dreadful kinds of dragons, and serpents, and vipers” (monstruosis hominum partibus … ferarum horribilibus innumerosisque bestiarum formis et draconum dirissimis serpentiumque ac uiperarum generibus). // Three aspects of this statement of intent are immediately striking. Firstly, the author is making a distinction between monsters, as essentially humanoid beings, and [120] terrifying animals. Secondly, although it was central to the interpretations of Pliny, Augustine and Isidore, there is no mention of the portenous aspect of monstrosity. Thirdly, and again in contrast with the other discussions of monstra, there is a much stronger focus on the notion of terror: in addition to identifying the essential “formidinis terrorem” theme of his work, it is significant that the author then uses the adjective “monstruosis” in parallel with “horribilibus” and “dirissimus” in describing the three kinds of being he intends to discuss. // As the work progresses, however, it becomes apparent that the author is not being entirely consistent in there matters’ (119–20). Hmm, interesting re wyrm? ‘THus, in spite of the author’s inconsistencies, it seems reasonable to conclude that the Liber monstrorum presents a view of monster-hood in which the terror monsters invariably inspire is intimately bound up with the fact that they are essentially exotic, or alien. This contrasts with the less antagonistic attitudes of Pliny, Augustine and Isidore, in which the focus is more clearly on the monsters’ alien nature as a manifestation of their portentous significance. In addition to these “new” potentially definitive monster traits, the Liber Monstrorum and its sources have offered a further significant insight. They have show that, at least in terms of Latin monstrum, the monster category was far from being incompatible with rational human referents. Indeed, the concet seems to have developed a particularly human significance in its association with the monstrous races, though the inconsistencies mentioned above, and the focus on terror and alienation, suggest that, in practice, [123] neither human (plus reason and evil) nor animal (plus instinct and chaos) were criterial traits’ (122–23).

Re supernatural, boundaries of nature/society 123–37 (Esp 123–27 for general discussion) ‘…the alien trait is indeed an essential part of the Anglo-Saxon monster and devil concepts, and that this explains the close connection that exists between these beings and others who can be thought of as belonging to the alien field, such as foreigners, exiles, criminals and wild animals. However, I shall also suggest that both the monsters and devils belong more specifically to a sub-field which is formed by the overlapping of alien with other traits, that this combination of [124] represents a core concept which shares many of the key features of the modern notion of the “supernatural”, and consequently that it can best be characterized as a supernatural trait, providing that the ways in which the Anglo-Saoxn notion differs from the equivalent modern idea are clearly understood’ (123–4). Dictionary defs for MnE 124-5. ‘For the purposes of the present discussion, however, the most significant aspects of the “supernatural” boundary are that it stands at the extreme edge of human understanding, and that notions of what phenomena lie in the excluded space beyond it participate in a process of defining and shaping that understanding by challenging the ways in which humans conceive of themselves and the world around them. This, it seems to me, is where the similarity between nthe modern and the medieval conception of monsters and devils lies, and what justifies the characterization of both kinds of being from both periods as supernatural. // The principle difference between modern and medieval views of the supernatural is that, from the Anglo-Saxon point of view, this defining boundary seems to have been conceptually much “closer”, or more immediate, and conceived in less abstract terms. Specifically, it appears to have coincided more closely with the boundary between the included space of society and the excluded alien space mentioned above in relation to the Latin monstra’ (125). ‘As we might expect, the specific nature of the threat that any particular supernatural being embodies has a strong influence on the general characteristics displayed by that being. The question of whether a supernatural being is depicted as corporal or incorporal, for example, will naturally depend upon the extent to which they challenge a physical aspect of human understanding or experience. For those, like the eotenas and other giants, who challenged notions of physical form and deformity and also embodied other broadly physical issues such as greed and cannibalism, a strong sense of corporeality would of course be necessary. For other beings, such as the ylfe and devils who challenge the human world on a psychological or spiritual level, then corporeality is a less significant trait’ (135). ‘The idea that, on the most basic level, each of the supernatural beings mentioned above represents a threat to society [just cite whole section for this I fink, ie. 123­–37] also has an effect on the question of whether monsters are chaotic, malicious or evil and on the way in which we view the relationship between the monster and devil categories. The threat trait can be considered superordinate to the other three, in so far as it classifies beings according to the impact they have on society and its individual members, rather than their own motivations, which may be instinctive or deliberate, social or spiritual. Consequently, [136] if the threat trait is considered central, as I have argued here, then the three more specific are not so much involved in defining the monster category as in defining the nature of individual monsters, some of whom may be essentially human, act with reason and therefore be malicious, while others may be animal or bestial, act out of instinct, and therefore be chaotic’ (135-6).

‘Wiersma … mentions that, in his History of the Goths, Jordanes describes a group of exiled “magic women”, whom he calls the haluirunnas[sic] (witches, necromancers). These women are renowned, in particular, for the offspring that they produce: foul and savage swamp-dwelling sub-humans who are fathered by mysterious evil-spirits[sic]. Wiersma notes the obvious similarity this bears to the descriptions of the physical nature, family history and living arrangements of Grendel and his mother. [1961, 78–82] Thus, he concludes that the Beowulf-poet’s reference to helrunan is an allusion to this same group of magical women. According to this interpretation, therefore, the brief aside of lines 162–163 sees the poet commenting not on Grendel’s cunning and elusiveness, but on his [125] origins: ‘no one can know where the witches wander in their roamings’—that is, no one can predict which regions might next be infested by the foul offspring of these magical women. // The striking affinity between Jordanes’ magic women and Grendel’s mother, and the fact that it eliminates the need to explain the gender of the noun, make this an attractive interpretation. However, it clearly involves a considerable amount of speculation about the background knowledge of the Beowulf audience. In particular, it presupposes not only that there was an Anglo-Saxon legend of exiled magic women equivalent in detail to the Gothic one, but also that this legend was so familiar, or so intimately associated with the word helrune, that a single, rather abstruse reference would be enough to evoke an image of these necromantic witches. Its use in the glossaries suggests that OE helrune was not restricted to a particular type of witch-referent, which would seem to undermine the idea that it could convey such a specific image without any additional explanation or comment, though the limited number and nature of these contexts means that any assessment of the significance of this lexememust, of course, be tentative’ (125).

Mebius, Hans, ‘Dag Stömbäck och den fornnordiska sejden’, in Sejd och andra studier i nordisk själsuppfattning av Dag Strömbäck med bidrag av Bo Almqvist, Gertrud Gidlund, Hans Mebius, ed. by Gertrud Gidlund, Acta Academiae regiae Gustavi Adolphi, 72 (Hedemora, 2000), pp. 273–306. Quotes S’s definition of Sejd from KLNM: ‘ett slags [kind, sort] operativ magi [magic], som avsåg [concerned] antingen [either] skadegörelse [injury-doing] mot en viss person (förgörande [?slaying] sejd) eller vinnande av kunskap [knowledge] om människors [human’s] framtid [future], kommande väderleks[weather-]förhållanden, äring m. m. (divinatorisk sejd)’ (273). Practised mainly by women; ‘Sejdande män [men] betraktades med förakt [contempt], vilket uttrycktes med det mycket negativt laddade begreppet ergi’ (273). 274–76 what S. did. ‘I sin avhandling och även I andra arbeten tillämpar [applies] Strömbäck en metod, som ofta visat [showed] sig fruktbar—rätt [straight] tillämpad—nämligen att använda sentida nordisk folklore och dialekter för tolkningen av det fornnordiska materialet. Vi kan också konstatera [state] att Strömbäcks tolkning av den fornnordiska föreställningnen om människans själ som något materiellt,skiljer sig från vad den nutida nordbon normalt lägger in i ordet “själ” [soul].’ (277). Strömbäck say the sex-problem thing with seiðr as evidence for shamanism on anthropoligical comparisons (279–80). ‘Det är detta inslag [element] inom [within] den nordeurasiatiska schamanismen som I det fall [case] att det trängt [forced ppt?] in I den fornnordiska seijden skulle vara orsaken [cause] till dess ergi. Det är dock [nevertheless] en komplikation I Strömbäcks resonemang, vilket [which] han själv påpekar [pointed out]. Någon könsförvandling [gender-change] kan icke påvisas [prove, point out] I den samiska schamanismen, som ju [of course] är den form, som enligt [according to] Strömbäck har präglat [characterized] den fornnordiska sejden’ (280). ‘Hur det rituella [ritual] könsskiftet blev [became] kännetecknande [?] för sejden är enligt Ronald Grambo svårt [hard] att verifiera men appenbarligen [?] anser [regards] även [also, even] han att det varit ett faktum [fact] I skandinavisk kultur. Ingen av de här återgivna [reproduced] försöken [attempt] att tolka [interpret] ergi-begreppets [-concept(ion)] negativa laddning [burden] kan godtas [accept-] utan diskussion. Så har J. P. Schjødt … betonat [stressed], att man inte utan vidare [further] kan utgå från att de sena [late] källornas [?source’s] utsagor [statement] om ergi på ett rätt [regular, proper] sätt återger [reproduce], hur detta begrepp [idea] uppfattats [catch, understand] under vikingatiden’ (281). And then there’s regional variation to worry about (281). Discusses historiog of sami infl. on ON relgion, starting with Johan Fritzner 1876, 281–84. Re what is shamanism 284–88. ‘Låt oss nu se hur Strömbäcks tankar om sejden står sig mot bakgrund av den mycket omfattande forskningen och debatten efter 1935 och först erinra oss hur han uttrycker sin syn på sejden’ (287). S had it as a sort of shamanism 135 in his book—tho’ not the same as Sami shamanism or such (287–90). Discusses the lid problem in Lokasenna 24 and relationship with ergi 290–92. Surveys the continuiting debate in 80s and 90s with Dillmann (not Dillman, apparently) and DuBois, and shamanism 292–96. Quotes DuBois 1996, ‘In my view, seiðr represents a fascinating example of intercultural borrowing between Scandinavians and their Saami and Finnish neighbours’ (295). 296 seems to have a fairly full outline of DuBois’s ideas re femininity etc, but I guess I can read them in English. May be important as it seems that it’s mainly a man thing in Saami religions. And cf. the problem about cross-dressing not in Saami culture (see 280 quoted above). 298–99 re Dumezilian theory of shamanism being there from the start. The rest didn’t leap out at me. I think I’ve seen enough…

Meehan, Joseph, ‘The Cure of Elf-Shooting in the North-West of Ireland’, Folklore, 17 (1906), 200-10. ‘… practised not long ago both in this part of County Leitrim, in Sligo and Cavan, and possibly elsewhere. It is just dying out’ (200). Tho’ Tangherini/Thingy salutary on that! fascinating. Manly re 3 elf-doctors, old men. Elf-bags and contents 202- (cf. Meaney 1987). ‘First a runner tears off for the “three-mearne-water,” if the Cattle-Doctor has not come provided with a bottlefull—a thing a self-respecting professional would rarely do. He is strictly charged to scoop up the water against the stream, and on no account to speak to any one going or coming. Else he would have to make the journey over again’ (206). As in charms; Cameron has this as general European folklore, antique analogues, somewhere. Lady’s Mantle (Alchemilla vulgaris) in cure—possibly even useful? (207-9). ‘Indefinite ailments of endless variety, I may venture to say, crystallise in the mind of our cattle-medicine-men under the one appellation, elf-shooting’ (209). Reckons it’s a pre-Xian relic etc (209).

Meens, Rob, ‘Children and Confession in the Early Middle Ages’, XXXX pp. 53–65. Frantzen 1997 50 reckons he has a penitential of Willibrord re routine infanticide, app. at p. 57 n. 17. Ooh…

Meens, Rob, ‘Magic and the Early Medieval World View’, in The Community, the Family and the Saint: Patterns of Power in Early Medieval Europe, Selected Proceedings of the International Medieval Congress, University of Leeds, 4–7 July 994, 10–13 July 1995, ed. by Joyce Hill and Mary Swan, International Medieval Research: Selected Proceedings of the International Medieval Congress, University of Leeds, 4 (Turnhout: Brepols, 1998), pp. 285–95. 286 voices usual suspicion re catalogues of superstitions etc. with a few refs (286 n. 2) for similar doubters (incl. Wood 1997). ‘Nevertheless, we tend to regard magic as bckward and naive. It is very hard to discuss it from the “native point of view”, especially since we have no direct access to ideas of medieval narratives about their motives and beliefs, because we have only prescriptive literature. It seems possible, however, to see some alternative rationality behind magical deeds. If we want to take medieval men and women seriously, we will have to try to detect this logic, which inevitably brings us to an investigation of their world view’ (288). Otherwise a bit toothless; kind of responds to Flint 1991.

Megas, 2012 - ''Megas: Textar 1966-2011'' (Reykjavík: JPV)

Meghani, Shamira A., ‘Seeing the Obscured’, in John Howard, White Sepulchres: Palomares Disaster Semicentennial Publication, Biblioteca Javier Coy d’estudis nord-americans, 128 ([Valencia]: Publicacions de la Universitat de València, 2016), pp. 121-26 https://shamirameghani.files.wordpress.com/2015/09/s-a-meghani-e28094-seeing-the-obscured3.pdf

Meghani, Shamira A., 'Locating Desire: Global Sexualities, Nation, Migration, and the Diaspora', forthcoming. 'The disavowal of homoeroticism in competitive nationalism suggests that nations are construed in masculinist, heteronormative terms'. 'Former colonial states have threatened sovereign post-colonial states with the withdrawal of aid because of their homophobic laws – which in part originated in the religious and cultural values of those colonizers'.

Meghani, Shamira A., ‘Queer South Asian Muslims: The Ethnic Closet and its Secular Limits’

Meid, Wolfgang, ‘Die germanische Religion im Zeugnis der Sprache’, in Germanische Religionsgeschichte: Quellen und Quellenrobleme, ed. by Heinrich Beck, Detlev Ellmers and Kurt Schier, Ergänzungsbände zum Reallexikon der Germanischen Altertumskunde, 5 (Berlin, 1992), pp. 486-507. 495-99 seems to be re form of the world etc. ‘der Vanen-Name gehört wohl zur indogermanischen Wurzel *wen- “freundlich sein, verlangen, lieben” in an. vinr “Freund”, in Wonne und Wünschen und in lat. venus und charakterisiert dann die Vanen-Götter als “di [sic] propitii”. Die Vanen repräsentieren anscheinend eine ältere Schicht von Fruchtbarkeitsgöttern, während die Asen eher kriegerische Aspekte zeigen’ (499). Hmm. Interesting bit tho’ on jörð/upphiminn, ero/ûfhimil and OE bits as common gmc alliterative cluster (496). Otherwise says little I don’t already know 

Meissner, R., 'Die Geschichte vom Ritter Tiodel und seiner ungetreuen Frau', Zeitschrift für deutsches Altertum und deutsche Literatur, 47 (1904), 247--67; http://www.jstor.org/stable/20652009.

*Meissner, R., ‘Die Zunge des großen Mannes’, Anglia, 40 (1916), 375-93. Cited by Nöth re anthropology of charms.

Meissner, Rudolf, Die Kenningar den Skalden: Ein Beitrag zur skaldischen Poetik, Rheinische Beiträge und Hïlfsbücher zur germanischen Philologie und Volkskunde, 1 (Bonn, 1921). [752.21.b.90.1]. ‘Ein Gattungsname als Grundwort’ 264 looks like the one for me; check meaning tho’! Also what meaneth ‘Zue Bestimmung der bischer bahandelten Gruppen dienen vor allem die Ausdrücke für Kampf, dann für Waffen im allgemeinen und besondern, Schiff, Gold, Schmuck. Sehr selten ist Bestimmung allein durch Odin, den Schlachtgott oder allein durch Blut, Leichen’ (273)—‘alfr and Valk. kennings in this section, see. No generic supernatural being words that I notice otherwise tho’ (e.g. 277 randar remmitungls alfr, but same kenning is on p. 264). Same for women 408-9.

Meletinskij, E., ‘Scandinavian Mythology as a System, I’, Journal of Symbolic Anthropology, 1 (1973a), 43–57.

Meletinskij, E., ‘Scandinavian Mythology as a System, II’, Journal of Symbolic Anthropology, 2 (1973b), 57–78.

Mellone, Lyn, 'Ransome's Markup on The Hobbit', Posted by Lyn on August 07, 2006 at 14:45:39 from 207.200.116.66 user LynMellone, http://www.tarboard.net/tarboard/messages/23986.htm

Menn, Lise, ‘Elvish Loanwords in Indo-European: Cultural Implications’, in An Introduction to Elvish, ed. by Jim Allen (Hayes: Bran’s Head Books, 1978), pp. 143–51

Menzer, Melinda J., ‘Speaking Brittonice: Vowel Quantities and Musical Length in Ælfric’s Grammar’, Peritia, 16 (2002), 26–39. Ælfric in the Latin preface to his Grammar basically says to lengthen short vowelsin prosa (as opposed to verse, where presumably vowel length is considered important), not for any very clear reason, but if you don’t it sounds like you’re speaking brittonice (presumably ‘the way the Britons do’) (26–28). His egs being malus and pater. Most Romance vowel length transferred to quality, length becoming allophonc; which happens particularly early with a, appearing in all dialects with all dialects showing [a] and [a:] > /a/. Except that Latin loans in Welsh have not fallen together. Britons maintain vowel-length much later than others—because they’re conservative, influenced by archaic school forms, or substrate infl? (29–30). Citing Russell 1985 and Gratwick 1982. ‘Ælfric’s comments about pronouncing pater and malus brittonice suggest that vowel quantities were still distinctive in Welsh Latin at the end of the tenth century, and that, in fact, the maintenance of vowel quantities was characteristic of that dialect of Latin. This is extraordinary, especially if, as Jackson states, vowel length was no longer phonemic in British by around 600 [citing LHEB 343]. Yet Ælfric clearly associates the maintenance of vowl length with the Welsh; it is Latin spoken brittonice to which he objects, not Latin spoken according to the precepts of grammarians such as Abbo’ (30). Talks about Patristic attitudes to vowel-length etc. 30–33; ‘This contrast between grammatical length and musical proportion brings up an interesting possibility: could Ælfric be advocating the use of the long a in pater, even though he seems to know that the a is short by nature, because he is concerned about the way pater and malus should be sung? This interpretation would provide some context for his vehemence; it seems extreme for Ælfric to express himself so passionately about how the Welsh speak Latin in everyday conversation. In additio, it would provide a rationale behind his statement—musical laws, as the creation of God, take precedence over grammatical rules’ (33), all very well, but why shouldn’t we expect Ælfric to get wound up if his student start sounding like Britons? Argues that prosa means art prose, rhythmic poetry later on, and in C9 also words for singing (34–5); ‘If by prosa Ælfric is referring to the liturgical form, then his statement about prosa being pronounced brittonice suggests that distinctions of vowel length were being expressed in Welsh speakers’ chant’ (35). Some musicological stuff 35–36. ‘The prosa is exactly the kind of place where maintenance of vowel quantities would be audible. Prosa is syllabic chant, one note per syllable, so syllable length could easily be reflected in the chant of those who speak brittonice’ (36). ‘Ælfric’s objection, then, to those speaking brittonice, may be that their pronunciation of a, particularly in pater and malus, as realised in the chant of prosa, conflicts with duration in the music. This would explain his vehement instance [sic] on the ‘wrong’ (that is, non-classical) quantity; he is opposing the rules of muic to the rules of grammar’ (37).

Meritt, Herbert Dean (ed.), Old English Glosses: A Collection, The Modern Language Association of America, General Series, 16 (London, 1945), p. 61 [NW1 701:01.c.2.16]. ‘Any one using Old English glosses, in addition to consulting the editions of the Corpus, Epinal, and Lieden glossaries, would certainly turn to the Wright-Wülker Vocabularies, to Napier’s Old English Glosses, and to Sweet’s The Oldest English Texts’—his own stuff is supplementary only (vii). ’71. MS. Voss. Lat. quarto 106 in the University Library, Lieden: 25 leaves, Riddles of Symphosius and Aldhelm, ninth century. At the end of the Riddles, folio 25v, is the well-known Leiden Riddle in Old English. On folio 10r, in a space [xviii] at the end of chapter headings, are written in the hand of the text the Old English glosses to nymph names. They are published by Schlutter in Anglia xxxvi, 395-396’ (xvii-xviii). Also Bethmann, Zeitschrift für deutsches Alterum v, 199 (61). p. 61 #71 for ed.

‘1. After ælfinni is eadem & muse. 3. Read wuduaelfinne. 4. Read waeteraelfinne. It is odd that hamadryads should be referred to as water nymphs. I note that on folio 56 recto in a tenth century [sic re hyphen lack] Latin glossary in MS. 40 in the Trier Stadtbibliothek Amadriades is glossed nimphe [hooked e] fontium. 5. Schlutter took the lemma maides to be a celtic-Latin formation from Irish mag, ‘campus’. More likely seems to me the possibility that maides is here placed among the nymph names although it really is not one, but rather Maiades, the appellation of Mercury, whom the Romans identified with Hermes, who was son of the Naiad Maia and whose attendants were Naiads. The word Maides is glossed sæælfenne at WW. 450, 17’ (61).

Meritt, Herbert Dean (ed.), The Old English Prudentius Glosses at Boulogne-sur-Mer (Stanford: Stanford University Press, 1959). MS 198 Bibliothèque Municipale, Boulogne-sur-Mer C11, as are glosses (ix). Faun/nymph bit of Per. X p. 43. No gloss for nymph 

Meroney, Howard, ‘Irish in the Old English Charms’, Speculum, 20 (1945), 172–82.

Mesgari, Mostafa, Chitu Okoli, Mohamad Mehdi, Finn Årup Nielsen, and Arto Lanamäki, ' “The Sum of All Human Knowledge”: A Systematic Review of Scholarly Research on the Content of Wikipedia', Journal of the Association for Information Science and Technology, 66 (2015), 219–45

Mester, Annegret, 'Images and Methaphors [sic], Mirrors of Social Concerns in the Saga af Viktor ok Blávus', in Sagas and Societies, ed. by Tõnno Jonuks, Axel Kristinsson ad Stefanie Würth, other details obscure, numeration as at http://tobias-lib.ub.uni-tuebingen.de/volltexte/2004/1058/. Argues that 'Love of wealth for its own sake may be seen as one of Viktor’s flaws' (5, cf. 5-6). Really? His generosity is his downfall earlier on. Fulgida plunges her hand into the treasure on the carpet, not Viktor, surely (contra the article's reading), and this is consistent with the avarice with which Ingigerðr is cursed in Sigrgarðs saga; and Fulgida perhaps coverts his magic chest--certainly she gets it! I'm not sure that we can see Viktor becoming a poor vagrant as a key development in his character here... 'Sated with the triumph he obtained over Fulgida by trickery and abduction, Viktor is blind to any suspicion' sounds fair enough though (6). Hmm, the desperation to find significance in the tale continues: 'The adventure with Randver and Önundr calls to mind the great importance the Icelanders attributed to the ownership of a fleet for the establishment of power. The episode points to the Icelanders’ awareness that the reduction in the number of ships they owned was a vital element in the fall of their political system' (6)--sounds thoroughly unconvincing to me! Though she does make some effort to support this with historical reference 6-7. Reads Önundr's resignation in death as humility--some mileage there perhaps? (9-10). Goes on to try to read Viktor as suffering from pride, and needing to learn humility through encounter with Fulgida (10-11). But I still worry that this is wishful thinking: there's not much sign that Viktor does actually grow humble from the encounter is there? And certainly it's not the acquisition of humility that leads him to gain Fulgida--far from it. And again, it seems fairly easy to accuse Fulgida of pride:

Meulengracht Sørensen, Preben, Saga og samfund: En indføring i oldislandsk litteratur (Copenhagen: Berlingske, 1977). 159–65 re narrative finction of finns in Yngl. saga and seiðr. Hmm, nothing of interest really, or at lest that you haven’t said for yourself.

Meulengracht Sørensen, Preben, The Unmanly Man: Concepts of Sexual Defamation in Early Northern Society, trans. by Joan Turville-Petre, The Viking Collection: Studies in Northern Civilization, 1 (Odense: Odense University Press, 1983) [trans. from Norrønt mid: forestillingen om den umandige mand i de islandske sagaer ([Odense]: Odense universitetsforlag, 1980)]. ‘In the ancient Icelandic consciousness cowardice and effeminacy were two aspects of the same thing, and in the world of the sagas nothing hits a man harder than the allegation that he is no man’ (11). ‘The woman in a male role is a motive which carrief [23] approval in Old Icelandic literature. It by no means evokes contempt, but on the contrary is often an element in the character of a heroine. On the other hand, it is a feature to be overcome. The valkyrie-figure emphasises the masculine ideal and the military ethic, but the secual contradiction holds good. Even for valkyries, marriage is the proper outcome, and when Queen Ólọf in Hrólfs saga kraka (chs. 7–9) refuses this destiny,the heroine runs the risk of ending as a bad lot’ (22–23, citable more generally on woman as man). re Gísla saga, Þorkell, Þorgrímr and Þorgrímr nef planning to kill Gísli; ‘It is worthobserving that Þorgrímr is a sorcerer. The saga calls him seiðskratti, and by this means he is denoted as a man who practises ergi. Later in the saga, it is the same man who by sorcery prevents the outlawed Gísli from getting help anywhere in Iceland, and in this connection it is said in the M-version: ‘Now Þorgrímr sets the sorcery going, and equips himself in his accustomed way, and makes a platform for himself, and now performs in the manner of a sorcerer, with all possible ergi and devilry [64] (skelmiskapr).’ (63–64, citable more generally for discusion of sorcery in this bit).

Meulengracht Sørensen, Preben, ‘Starkaðr, Loki, and Egill Skallagrímsson’, in Sagas of the Icelanders. A Book of Essays, ed. by J. Tucker (New York and London: Garland, 1989), pp. 146–59; originally published as ‘Starkaðr, Loki, og Egill Skallagrímsson’, Sjötíu Ritgerðir helgaðar Jakobi Benediktssynni, 20, 2 vols (Reykjavík: 1977), ii 759–68. XXXX [nw4 752:37.c.95.34] ‘The relationship between the community—be it society as a whole, a social class, or the family—and ‘the others’ is regulated by peaceful and not-so-peaceful means. In the Middle Ages one of the most important means of peaceful interaction was marriage. Through its use, as one can see, for example, in [147] the political patterns of the Sturlung period, alliances were formed between families which were real or potential enemies.’ bla. (146-7). ‘The desciption of the hero’s birth is quite usual in fantastic literature, Fornaldarsögur, heroic poems, and folk-tales. The hero, with his unusual qualities, must have an unusual origin, and his exceptional position is explained by the fact that the lien in him is overcome by the extreme exogamous ccoonnection. It is a necessary element in this explanation that the descent be agnatic, that is to say, that it is the male members of society who beget the hero with a woman from the outside. In the patriarchal society of Icelandic farmers—with traditions from Viking-Age warrior society—such a contact could be considered normal and positive. But with equal logic the converse situation—sexual relations between a man from the outside and a woman from the community—is condemned as an unacceptable violation of the norms’ (148). So Starkaðr in Gautreks saga, born of a giant who carried off the king of Norway’s daughter, is dodgey. Stark. looks different, joins King Harald’s retinue from outside his territory; is made foster-brother to Víkarr but kills him (148-9). ‘In Snorri Sturluson’s Edda, the presentation of two mutually exclusive forms of extreme exogamy is used in explaining the cosmology. The rule-abiding version, which accounts for the positive hero—the Gautrekr type—, is employed to explain the origin of the gods. The rule-breaking version, which leadsd to the negative hero—the Stakaðr type—, serves to explain the end of the gods’ (150). E.g. Óðinn, Vili, Vé sons of human type Borr son of Búri by a giant woman. NB giants live in útgarðr. (150). Bad marriages: Iðunn carried off by Þjazi (with Loki’s help); Æsir lose apples of yoof. Etc. (151). Problems always averted, and no kiddies. luckily. But there is Loki—Gyfag. has his father being the giant Fárbauti (=he who causes misfortune by thrusting) (152-3). Laufey his mother not mentioned as Ás in Sn. But Loki identified as Laufeyjarson (Gylf 25 33 35; Skáld 44). Lokasenna 9, Loki has mingled his blood with Óðinn’s (=blood brothers) (153). Likewise Egill’s ancestors are troll-related etc. look like outsiders (154-6) – and they’re the ones who hae to leave Norway (158).

*Meyer, E. H., Mythologie der Germanen (Strassburg, 1903)—now trans’d? 160 says smiths in WFær elves

Meyer, Kuno (ed.), Rawlinson B. 502: A Collection of Pieces in Prose and Verse in the Irish Language, Compiled during the Eleventh and Twelfth Centuries (Oxford, 1909). [Celtic qFG 953 1909-m]

*Meyer, Marc A., ‘Land Charters and the Legal Position of Anglo-Saxon Women’, in The Women of England, ed. by Barbara Kanner (Hamden, Conn, 1979), c. 69 (where he has stuff to say re wiccan).

*Meyier, K. A. de, Codices Vossiani Latini II: Codices in Quarto (Leiden, 1975), pp. 157–64 re Leiden glossary MS.

*Mickel, Emanuel J. Jr, ‘A Reconsideration of the Lais of Marie de France’, Speculum, 46 (1971), 39–65.

Mickel, Emanuel J. Jr, ‘Antiquities in Marie’s Lais’, in In Quest of Marie de France: A Twelfth-Century Poet, ed. by Chantal A. Maréchal (Lewiston, 1992), pp. 123–37. Eithout useful refs, says that only 4 of the lais unquestionably show ‘Celtic folk material’ (124). ‘Why does Marie claim a Breton source for texts which have no ostensible connection with Celtic territory or materials?’ (124). Reckons that vengeance, not being brought within framework of court, in Yonec, vengeance dodgey legally. Suggests allusion to OT precedent (132-33), Interesting but v. poorly developed. Pants artivcle really tho’ concludes that there’s precious little ev that she really had older sources.

Mikučionis, Ugnius, 'The Family life of the Dwarfs and its Significance for Relationships between Dwarfs and Humans in the Sagas', Maal og minne (2014), 155-91.

Migne, J. P. (ed.), Burchardi Vormatiensis Episcopi Opera Omnia, Patrologiae Latinae, 140 (Paris, 1880).

Miles, Brent, ‘Branwen: A Reconsideration of the German and Norse Analogues’, Cambrian Medieval Celtic Studies, 52 (Winter 2006), 13–48. Put on CMCS ad on your website and contact author? ‘Alaric Hall recently reopened the discussion with a consideration of Icelandic analogues unknown to Nutt but originally [14] discussed by Axel Olrik in 1903. Hall argued from a survey of analogous features shared by Branwen and various Icelandic tales for general cultural connections between medieval Wales and the Scandinavian world. The approach employed in this paper differs considerably from Hall’s, as the aim here is to show that a close reading of the Continental German tales of the Nibelung cycle, as proposed by Nutt, shows them to be a crucial component to the puzzle of Branwen’s “Germanic” analogues. Furthermore, the evidence does not suggest chance wandering of folkloric motifs from one culture to the other so much as a calculated imitation on the part of the Welsh author of a story known to be associated with Norse and Germanic historical narratives’ (14). Doesn’t cite me as much as I’d like ;-) Didn’t read it in detail, but obviously important if I come back to Branwen.

Miller, D. Gary, External Influences on English: From Its Beginnings to the Renaissance (Oxford: Oxford University Press, 2012), pp. 25–28.

Miller, Frank Justus (ed. and trans.), Ovid: Metamorphoses, 3rd rev. ed. by G. P. Gould, The Loeb Classical Library, 42–43, 2 vols (Cambridge MA: Harvard University Press, 1984)

sunt mihi semidei, sunt, rustica numina, nymphae

faunique satyrique et monticolae silvani;

quos qoniam caeli nondum dignamur honore,

[16] quas dedimus, certe terras habitare sinamus.

[14/16]

I have demigods, rustic divinities, nymphs, fauns and satyrs, and sylvan deities upon the mountain-slopes. Since we do not yet esteem them worthy the honour [17] of a place in heaven, let us at least allow them to dwell in safety in the lands allotted them [15/17]

Circe turns up variously. Intresting refs: 13:968 (last line of book), ‘As he thus spoke and would have spoken more, Scylla fled from the god, and he, stung to mad rage by his repulse, betook him to the wondrous court of Circe, daughter of the Sun’ (ii 297) (‘furit ille inritatusque repulsa / prodigiosa petit Titanidos atria Circes’ ii 296). 14:10 there again, also as daughter of the Sun (Sol); quick effort to seduce Glaucus whom she loves; turns Scylla into monster instead. Fun description of witchery; then lots re how Scylla wallops Ulysses. Then c. 223ff. re Ulysses and Circe. 254ff. description of Circe’s halls an’ all, 264 for nymphy connection (‘Nereies nymphaeque simul, quae vellera motis/nulla trahunt digitis nec fila sequentia ducunt/gramina disponunt sparsosque sine ordine flores.secernunt calathis variasque coloribus herbas’ 14.264-67, ii p. 318) ‘Her attendants were Nereids and nymphs, who card no fleece and spin no woollen threads with nimble fingers; their only task, to sort out plants, to select from a jumbled mass and place in separate baskets flowers and herbs of various colours’ p. 319). 318-21 she has a magic wand/rod. Cool. 277ff. transformation of Ulysses’s lot. 376 Circe as Titan. c. 345 ff. revenge for rejection by prospective lover. 346 ‘filia Solis’. Wraps up c. 434. p. 345 re Pomona nymph.

Story of Echo (3.356-401) contained within story of Narcissus (339-510) within story of Tiresias (bla…). Echo v. explicitly a nymph 357, 363, 365… Vol. 1.

adspicit hunc trepidos agitantem in retia cervos

vocalis nymphe, quae nec reticere loquenti

nec prior ipsa loqui didicit, resonabilis Echo.

Corpus adhuc Echo, non vox erat et tamen usum

garrula non alium, quam nunc habet, oris habebat,

reddere de multis ut verba novissima posset. lines 356-61 (p. 148).

Once as he was driving the frightened deer into his nets, a certain nymph of stange speech beheld him, resounding Echo, who could neither hold her peace when others spoke, nor yet begin to speak till others had addressed her. Up to this time, Echo had form and was not a voice alone; and yet, though talkative, she had no other use of speech than now—only the power out of many words to repeat the last she heard (149)

perstat et alternae deceptus imagine vocis

“huc coeamus” aot, nullique libentius umquam

responsura sono “coeamus” rettulit Echo

et verbis favet ipsa suis egressaque silva

ibat, ut iniceret sperato bracchia collo; (lines 385-389) p. 150.

‘He stands still, deceived by the answering voice, and “Here let us meet”, he cries. Echo, never to answer other sound more gladly cires, “Let us meet”; and to help her own words she comes forth from the woods that she may throw her arms around the neck she longs to clasp. (151)

spreta latet silvis pudibundaque frondibus ora

protegit et solis ex illo vivit in antris;

inde latet silvis nulloque in monte videtur,

omnibus auditur: sonus est, qui vivit in illa.

(lines 393-4, 400-401; p. 152)

Thus spruned, she links in the woods, hides her shamd face among the foliage and lives from that time on in lonely caves … She hides in woods and is seen no more upon the mountain-sides; but all may hear her, for voice, and voice alone, still lives in her. p. 153.

Miller, Katherine, 'The Semantic Field of Slavery in Old English: Wealh, Esne, Þræl' (unpublished Ph.D. thesis, University of Leeds, 2014), https://www.academia.edu/16703288/, http://etheses.whiterose.ac.uk/8031/

Miller, William, Ian (2014) [2008]. Audun and the Polar Bear: Luck, Law, and Largesse in a Medieval Tale of Risky Business (PDF). Leiden; Boston: Brill. pp. 71–72. ISBN 9789004271937. Archived from the original (PDF) on 2015-06-08.

Miller, Sean (ed.), Charters of the New Minster, Winchester, Anglo-Saxon Charters, 9 (Oxford: Oxford University Press, 2001). xl–xli re Earl of Macclesfield’s Liber Abbatiae MS ‘probably written in the first half of the fifteenth century’ (xl).

*Miller, William Ian, ‘Dreams, Prophecy and Sorcery: Blaming the Secret Offender in Medieval Iceland’, Scandinavian Studies, 58 (1986), 101–23.

Miller, William Ian, Bloodtaking and Peacemaking: Feud, Law, and Society in Saga Iceland (Chicago: University of Chicago Press, 1990).

Mills, A. D., A Dictionary of English Place Names (Oxford: Oxford University Press, 1991). NB s.v. Islington < Ielfstan + -ing- + tun.

Mills, David, ‘The Chester Cycle’, in The Cambridge Companion to Medieval English Theatre, ed. by Richard Beadle (Cambridge: Cambridge University Press, 1994), pp. 109–33.

Mills, Maldwyn and Daniel Huws, Fragments of an Early Fourteenth-Century Guy of Warwick XXXX

Mills, M. (ed.), Lybeaus Desconus, The Early English Text Society, 261 (London, 1969). c. 1030 onwards Lybeaus meets pseudo-fairy hunt: ‘As the redyn by a lowe, Honres herd they blowe And huntynge grete of gole’ (Lambeth 1029-31) (137); ‘As þey ryden an a lowe, Hornes herde þey blowe, Þer-vnþer þe doune, And hounds ronne greet and smale; Hontes grette yn þe vale’ (Cotton 1000-4) (136). Seems to be set in Wirral (C 1014, L 1040). Lybeaus snathces a hunting dog of many colours that comes by and this leads to conflict—cf. Pwyll? c. L1475ff. Lyb pulled by random woman, forgets his quest, it’s blamed on ‘sorcery’. But not v. interesting really. c. L 1750ff. re ‘Clyrkys of nigernamsye’, hohum not v. exciting. Jrayn and Maboun. Quite a few Welshy pns etc. Lib. son of Gyngelayne, standardised as Guinglain 270.

Millspaugh TitleAmerican Medicinal PlantsAuthor(s)Charles F MillspaughPublisherCourier Dover PublicationsPublication DateJun 1, 1974SubjectNature / Field Guide BooksFormatPaperbackPages804Dimensions6.51 x 9.20 x 1.52 inISBN0486230341 Check real publ date

Milne, William P., ‘Professor Paul Barbier, 1873–1947: A Personal Tribute’, The University of Leeds Review, 1 (1948–49), 42–54. 'Barbier had all the Frenchman's traditional genius for filling the rôle of the paterfamilias. He had a delightful home in Otley, backed by green pasturelands and a wood that rose to the top of the hill called the Chevin. To have a hill with an intriguing name like the Chevin rising from his very door and appealing unceasingly to his philological instincts was a never-ending source of appropriateness and delight to him. He had discussed the philology of the name Chevin very thoroughly with his old colleague Professor Tolkien, now of Oxford. He could sit in his front window surrounded by his family when the work of the day was over and look across the lovely course of the river Wharfe to the hills beyond. There, too, he could relax evening after evening indifferent [53] to the wirelss and the chatter around him and indulge in his passion for indiscriminate reading' (52-53).

Milovanović-Barham, Čelica, 'Aldhelm's Enigmata and Byzantine Riddles', Anglo-Saxon England, 22 (1993), 51-64, DOI: http://dx.doi.org/10.1017/S0263675100004300. '... the Enigmata represent a collection of very diverse aesthetic tendencies. // To account for all of these tendencies satisfactorily is not a simple task, yet it probably can be tackled by applying a more comprehensive comparative approach, and trying to define more clearly Aldhelm's position in respect to the other riddle-makers of classical and early medieval times. Although Aldhelm was the first Anglo-Saxon to compose Latin riddles, he was nevertheless heir to a literary tradition which goes back not only to Rome, but to Greece, and beyond. 5 The question is whether and to what extent Aldhelm was aware of that tradition.' (52). ' But in the case of some of the other elements — such as theemphasis on origins, birth, etc. - Symphosius is clearly not the main source.Of his one hundred riddles, only about a dozen are concerned with theprovenance of the subject in question. In that respect, Aldhelm differsstrikingly from Symphosius. Aldhelm's universe is in a 'continual process ofgestation, birth and growth', and 'one of the most striking images to be foundin the Enigmata is that of viscera, "inwards" or "womb".'16 In that specificrespect Aldhelm was perhaps influenced by the author of Aenigmata Bernensia, [56] who was similarly obsessed with the idea of birth, generation, parents,offspring, etc. ' (55-56).

Milroy, James, Linguistic Variation and Change: On the Historical Sociolinguistics of English, Language in Society, 19 (Oxford: Blackwell, 1992).

Minkova, Donka, The History of Final Vowels in English: The Sound of Muting, Topics in English Linguistics, 4 (Berlin: Mouton de Gruyter, 1991). All about ME schwa loss.

Minkova, Donka, Alliteration and Sound Change in Early English, Cambridge Studies in Linguistics, 101 (Cambridge: Cambridge University Press, 2003). http://catdir.loc.gov/catdir/samples/cam033/2002067213.pdf ‘As a philological contribution the book records a core set of data relevant to the structure and behaviour of stressed onsets and provides a methodology which can be applied to Medieval sources not covered in this study. The claims made here are therefore amenable to further empirical testing’ (xvii).

‘The survival and strength of pre-Christian verse … is well-established’ (3), hmm, more arguable than established? More discussion? ‘…the continuing interest in recounting heroic events in verse is suggested by the famous Finnesburh Fragment in Beowulf’ (3)—doh! Reckons Waldere ‘presumably composed during the eighth century’ (4) (check her refs?)! n. 4 a bit dubious too. Short on refs; obvious things like O’Keeffe book, Orton, Acker 1998 not in bibl. So the ‘Anglo-Saxon poetic scene’ bit rather weak; many crucial points about the essential orality of the poetry emerge more as premises than an argued position; still, most readers will probably find the premises convincing enough. Reckons Irish verse adopted Latin metre (9)—really? No ref. until n. 15. Remarkable 1902 quote on 11 taken seriously. ‘It is difficult to imagine that the illiterate peasantry would have had much need or use for refined verbal art, and in this context one can hardly describe the alliterative verse of any period in the history of English poetry as “popular”.’ (17)!!24 verse quotations mark vowel length, but she don’t usually. Microsoft Word pernicious en-dash for word-initial hyphens e.g. 54.

What gives with transcribing apt alliteration’s artful aid with ‘[a]: [-rey] : [a]: [ey]’?! What system this? (59). Also ‘*Non-transparent prefixes: prejudice, register, transit (w s -> s w)’: surely they’re already s w?! (60). ‘Still, for the purposes of the present study, alliteration continues to be a line-binding force, it is both “natural” and deliberate, and the evidence it produces from matching it is useful and reliable’ (65), pardon?

Doesn’t give URLs (or dates of accessing) for online resources! 8, 87 n. 39 mention COE, xvii online MED but gives no URLs. 74 n. 13 ‘the electronic version of the ASPR’—but which?! 78 n. 23 electronic The American Heritage Dictionary.

87 n. 38 ‘the standardly cited volume’!

Most teachers of medieval English must at some point explain that all vowels alliterate with one another; that cearu alliterates with cwic; and that spræc, storm, scip and segl do not alliterate. For this reason alone, Minkova’s reanalysis of medieval English alliteration, which provides new analyses of these and like phenomena, will be widely welcomed. However, Alliteration and Sound Change also does much to open up the history of English syllable onsets, traditionally a poor relation in scholarship to nuclei and codas, and will be of interest to phonologists and metricists generally. Although founded on poetic alliteration, Alliteration and Sound Change is characterised by the inventive deployment of other linguistic evidence, medieval and modern, wherever relevant, making for stimulating reading at every turn. Its approaches are explicitly aligned with optimality theory; how much adherents of optimality theory stand to gain from them I am ill-placed to judge, but the theory is at any rate not so dominant as to prove an obstacle to those of other theoretical persuasions.
Minkova’s opening chapter, ‘Social and linguistic setting of alliterative verse in Anglo-Saxon and Medieval England’, is a laudable point of departure, but also the book’s weak-point. Slips such as ‘the famous Finnesburh Fragment in Beowulf’ (p. 3) and assertions like ‘it is difficult to imagine that the illiterate peasantry would have had much need or use for refined verbal art’ (p. 17), along with the failure to mention major relevant studies such as O’Keeffe’s Visible Song (1990), undermine one’s confidence in Minkova’s conclusions here. Consequently, Minkova’s core premises about the essential orality of alliterative poetry, which underpin her assumptions concerning the fidelity of poetic metre and ornament to spoken language, emerge more as assumptions than as well-argued positions. These problems recur later (principally the section ‘Sound over letter’, pp. 78–87), and those who believe that phonologically unexpected alliteration can be explained simply as arbitrary poetic conventions—as Minkova herself effectively concedes, to some extent, regarding the early alliteration of /j/ and /γ/ (pp. 116–18)—may not be convinced that we are better off seeking phonological explanations.
That said, as Minkova moves onto her main themes, the explanatory power of her assumptions militates in their favour. Highlights of the discussions which follow include convincing arguments that, at least in poetic registers, late Old English  still represented only /k-/ (appearing in words like cild as *[kj]; pp. 90–113) and  allophonic variants of /sk/ (pp. 130–34, 193–202). The long-standing theory that Old English vocalic alliteration results from initial glottal stop epenthesis is placed on a newly secure footing, while the preference of Middle English poets for same-vowel alliteration is illuminated (ch. 4). Initial consonant clusters receive a thorough and wide-ranging investigation in the remaining chapters of the book, which examines the patterns in the alliteration of clusters in Middle English and brings new evidence to bear both on explaining these patterns, on the distinctive Old English alliteration of s-clusters, and on the history of initial cluster simplification (chs 5–7).
There are a few technical deficiencies. Old English vowel-length is not usually marked, but puts in some apparently random appearances (e.g. pp. 192, 198, 230); what I take to be the product of the automatic lengthening of initial hyphens to en-dashes in Microsoft Word is occasionally apparent (pp. 42, 52–53, 113). More problematic is the frequent reference to internet resources without mention of their URLs (pp. xvii, 8; also 43 n. 96, 56 n. 119, 280 n. 91 et passim). This is unacceptable: mercurial though URLs may be, that is no excuse for leaving readers at the mercy of internet search engines.
Alliteration and Sound Change in Early English is exciting, and challenging. One often wishes for more definitive analyses of phenomena it considers on the basis of data culled from sources such as the electronic Middle English Dictionary (e.g. pp. 296–99, 345–49), but this emphasises the range of new avenues for research which the book suggests rather than any deficiency. (Though the identification of Middle English forms such as tharl < þræl as ‘scribal epenthesis’ and their deployment as evidence for initial cluster cohesion (pp. 294–96) would have benefited from a consideration of metathesis in English.) While Minkova’s discussions are clear enough, they are seldom lucid; this is an understandable consequence of the complexity and range of material martialled, but is the more regrettable for that. Each chapter has a summarising conclusion, but the book as a whole does not, leaving one with a sense of things stopped in medias res. But that befits a book which not only produces an impressive range of answers to important questions, but leaves us with as many new questions again.

University of Glasgow						Alaric Hall

References

Middle English Dictionary 1952–2001. Ann Arbor: University of Michigan Press. Online at , accessed 9–11–2004.
O’Keefe, Katherine O’Brien 1990. Visible Song: Transitional Literacy in Old English Verse. Cambridge Studies in Anglo-Saxon England 4. Cambridge: Cambridge University Press.

Miscellany of the Maitland Club: Consisting of Original Papers and Other Documents Illustrative of the History and Literature of Scotland, 3 vols ([Edinburgh]: The Maitland Club, 1833–43)

Mitchell, Bruce, Old English Syntax, 2 vols (Oxford: Oxford University Press, 1985)

Mitchell, Bruce and Fred C. Robinson (ed.), ‘Beowulf’: An Edition with Relevant Shorter Texts (Oxford: Blackwell, 1998). Glossary s.v. ofermāððum ‘exceedingly great treasure’ (283).

Mitchell, Stephen A., Heroic Sagas and Ballads (Ithaca, NY: Cornell UP, 1991).

Mitchell, Stephen A., ‘Fọr Skírnis as Mythological Model: frið at kaupa’, Arkiv för nordisk filologie, 98 (1983), 108–22. Arguing for social charter, model for conflict resolution stuff, between gods and giants but therefore in-group and out-group. Seems to be seminal such treatment, unless foreshadowed by Lönnroth’s article from which it seems to pick up. Goodo.

Mitchell, Stephen A., Heroic Sagas and Ballads (Ithaca: Cornell University Press, 1991)

Mitchell, Stephen A., ‘Nordic Witchcraft in Transition: Impotence, Heresy, and Diabolism in 14th-Century Bergen’, Scandia, 63 (1997a), 17-33 [P592.c.16]. ‘Within the orbit of witchcraft, what is the relationship between sexuality, heresy and diabolism? Since the early history of Christianity in Europe, there topics have increasingly come to be viewed “like three sides of a triangle” … This symbiosis, already in evidence in the early Middle Ages, intensified as the later medieval world experienced an ever increasing eroticization and diabolization of witchcraft … Age-old slanders, especially slanders involving sexual license, what had traditionally be used against groups at odds with the dominant society—at first, against Christians themselves, and later, agains the Cathars, Waldensians and other heretics—were recycled to fit the emerging image of devil-worshipping, congregational witches’ (17). ‘Overwhelmingly, however, the numerous recent studies of the witchcraft phenomenon in Scandinavia have focussed on the post-Reformation situation, where the extent of the persecutions is great, the imprint of elite witchcraft ideology imported from the Continent readily apparent, and the documentation and data sustantial. Witchcraft in the Viking period and the Middle Ages, on the other hand, has proved a largely [18] elusive topic, generally being seen as a shadowy survival of Norse heathendom’ (17-18). Change: ‘The Older Law of Gulaþinh, for example, in a manuscript from ca. 1250, but believed to go back to originals approximately a century older, calls for those who practice witchcraft to be exiled; yet the corresponding section in a manuscript from the first half of the fourteenth century, now demands capital punishment for those guilty of witchcraft or of “riding a man” (riði mann)’ (18). Summary of case of Ragnhildr Tregarás 18-19; text and trans of her charm 19. ‘In the Nordic sources, witchcraft is generally intertwined with other taboo topics, especially sex: it cannot, for example, be mere coincidence that the sections of the Norwegian law codes dealing with witchcraft, bestiality, and heathen sarifice follow one after the other in most manuscripts. So close was, or became, the [20] association between witchcraft and sexual license, that by the close of the medieval period, trolle hus (lit., “troll or witch house”) could be used in Swedish to mean “whorehouse”. And it is telling that one of the last events related about the Norse colony on Greenland concerns the seduction of a woman through the use of magic, the burning of the seducer-witch, and the woman’s apparent madness as a result’ (19-20). ‘…the fear of women capable of rendering male genitalia ineffectual is routinely brought up by Ivo of Chartres, Thomas Aquinas and other theologians’ (20).

sTUFF ON WITCHES MAKING PENISES disappear, Mal. Malefic. and Scand 20-21. Cf. SEL? ‘V²lsa þáttr, for example, describes a Norwegian fertility cult and its worship of a horse phallus. Scholars have been at some pains to determine the place, if any, of V²lsa þáttr in Old Norse religion, but there can be little doubt but that, whether the story is traditional or a conversion tale of more recent coinage, this late fourteenth-century text speaks reams about our topic here’ (21). Re Hrútr, Unnr and Gunnhildr in Njáls saga 21-22. Tregegás as tregi ‘difficulty, reluctance, grief’ + gás ‘goose’ (25 with refs—orig. E. H. Lind). Cf. Kormáks saga where Þ’ordís sacrifices 3 geese to try to undo spell on Kormakr preventing his love with Steingerðr. NBs that ON gás also denotes Latin cunnus. No ref to ClVig tho’! C18 Anglo-American egs. (25 and note 50). Ragnhildr’s case unusual—detailed, preserved, etc.; lenientish sentence, and Bishop Auðfinnr doesn’t look particularly likely to be a lenient man. Mitchell reckon’s she’s an important woman 25-27—most likely Ragnhildar husprœyiu j Skiolghenne recorded re interactions with Níðaróss cathedral (26-7).

Mitchell, Stephen, ‘Blåkulla and its Antecedents: Transvection and Conventicles in Nordic Witchcraft’, Alvíssmál, 7 (1997b), 81–100. http://userpage.fu-berlin.de/~alvismal/7sabbat.pdf ‘Witchcraft in the Viking Age … despite considerbale attention by an earlier generation of scholars remains a largely mysterious and poorly understood topic’ (1997b, 81) ‘The image of the night-riding hag is, as we have seen, well known elsewhere in Nordic sources. Already in the early-thirteenth-century Swedish Older Law of West Gautland, among the actionable slanders that can be uttered of a woman is mentioned the following: “Iak sa at þu reet a quiggrindu löfharæþ. ok i trols ham þa alt var iamrift nat ok daghér” [I saw that you rode the “witch-ride” (lit. the corral-gate), with your hair loose, and in a witch’s shape, “caught” between night and day] (Colling and Schlyter 1827, 38).’ (90). Rise of female SS as possibly promoting witchcraft fears: ‘would not the existence of a dynamic and growing institution such as the Order of St. Bridget reinforce fears of organized, assembled women?’ (93). Malleus Maleficarum says ‘among the three qualities that typify women especially subject to witchcraft is ambition’ (93). Cf. 92-94. Seems to think of the idea of transvection definitely as old, but developed over time; and maybe conventicles but those really getting in later.

Mitchell, Stephen A., ‘Anaphrodisiac Charms in the Nordic Middle Ages: Impotence, Infertility and Magic’, Norveg, 41 (1998), 19-42. [NF 6 P593.c.21] Notes ling. assoc of magic and sexual desire: ‘ “She’s glamorous”, “It was an enchanting evening”, “Isn’t she bewitching” … Norwegeian fortryllende “charming, fascinating”, Icelandic töfrandi “alluring, bewitching, charming”, Swedish förtjusande “enchanting, delightful” and so on’ (19). Notes widespread witches and importence thing again with 2ndr y refs (20). 1189 bit in Norway, see Jón Þorkelsson, other later refs (20). Kormakr and Hrútr again 20-22. Ragnhildr 22; gives fuller quot. of record than elsewhere. Two other apparent cases of importence thru imprecation C15 Sweden 23-25.

35, n. 30, re Skírnismál ‘ergi oc œði/ oc óþola’ ‘Cf. the similar curse on a runic inscription from Bergen (Liestøl 1964, 41-50), an extraordinary example of 14-century love-magic. The text, which opens with the notable lines, ‘I carve runes of remedy, I carve runes of salvation, once against the elves, twice against the tolls, thrice against the ogres,’ continues- eksender : þer : ekseaþer : ylhiar : erhi : okoþola : aþer : rini : uþole : auk : ioluns : moþ > ek sendi þér, / ek síða þér / ylgjar ergi ok úþola. / Á þér renni úþóli / ok ‘ioluns’ móð > ‘I send upon you, I conjure upon you the wolf’s anger and restlessness. May unbearable [pain] and the ‘ioluns’ [>iotuns = giant’s?] wrath pour upon you’.’ (35, n. 30, being note to p. 26).

26-30 re thistles in carvings, Skírn. etc. Re importance of public spectacle in witchery 31. Ragnhildr declares day after wedding ‘Bárðr’s genitals will be no more efective for intercourse than this belt rolled up in my hand’ (31). Skn as deliberately obscrue in curse—because that’s what real charms are like (32).

Mitchell, Stephen A., ‘Skírnir’s Other Journey: The Riddle of Gleipnir’, in Gudar på jorden: festskrift till Lars Lönnroth, ed. by Stina Hansson and Mats Malm (Stockholm, 2000b), pp. 67–75.

Mitchell, Stephen, ‘Gender and Nordic Witchcraft in the Later Middle Ages’, Arv, 56 (2000a), 7-24. NF6 P592.c.46. Witchcraft trouble almost entirely directed at women in Europe, and very little questioned (7). Refs to 1990s research here (7). ‘The feminist interpretation of the early modern witch hunts … reaches its fullest expression with Hester[refs], whose views are largely in line with a series of anthropologically-inspired studies that identify social control as the root cause of the witch hunts, as well as those that perceive in the events of tis period the hand of anincreasinly organized, jealous, and male-dominated scientific and medical community bent on ridding itself of competition from traditional female healers [refs.]’ (7). Sees this approach as being dead importy—puts a slightly different spin on me Guthlac A approach. ‘In fact, the question of gender and witchcraft in the Nordic Middle Ages for the period up to approximately 1200 has recently been addressed by **Morris (1991) and Jochens (1991:305-27; 1996). Morris employs “literary, linguistic, and legal iconography” from the Germanic wolrd, Icelandic materials in particular, to argue for an evolution from the beneficial sorceress figure portrayed in Tacitus and other early wirters to the diabolical, lascivious witch stereotype of post-Conversion Scandinaviam or as she puts it herself, her book is “a kind of case study on how the change in the medieval religious Weltanschauung (from pagan to Christian) affected the role of women and magic” (Morris 1991:176,7). Her study envisions a high degree of syncretism in Iceland and elsewhere, and positions itself in line with many other analyses in seeing witchcraft persecutions as tools used by “the patriarchal religious establishment to preserve the social and economic order” (ibid.:158), in this case against what she sees as a rather robust post-Conversion paganism. For her part, Jochens, through a careful examination of the various literary sources (e.g., heroic poetry, sagas), traces the development of the witch figure as one of four conventional female types among the Germanic peoples … She interprets the seeresses and sorceresses of Icelandic literature as reflecting a social reality, one in which there was a gradual displacement under Christianity of female practitioners by males [cf. pp. 124, 130ff] … Indeed, Jochens argues that the entire range of activities associated with wisdom—ritual magic, divination, and so on—had once been dominated by women’ (8).

Looking later, Michell asks, ‘what relationship emerges between gender and witchcraft from evidence from throughout the Nordic region in the three centuries before the Reformation?’ (8).

Cites 1991 124-36 re Icelandic cultural empowerment thru FSS. Re Bósa saga, Bosi turning down offer to lern magic, ‘Yet in this apparently light-herted dismissal of magic as a would-be weapon in the hero’s arsenal, one also senses an important and meaningful opposition between that which is “manly” or virtuous (karlmenska “manhood, valour” < karl “man (male)” plus menska “human nature”), on the one hand, and magic, on the [10] other … That this distinction was operative appears to be borne out by the fact that among the many male practitioners of magic to be found in medieval Icelandic literature, male witches are overwhelmingly portrayed as villainous characters set in opposition to the hero, generally a Christianizing king or a doughty native son, rather than as dabblers in love magic and so on’ (9-10). E.g.s for latter p. 10.

‘According to Jochens (1996:119f, 123f), of the many male and female witches in the sagas, there is a slight preponderance of female figures. Among these, there is te occasional female witch like Þuríðr in Grettis saga, who stands in direct and life-threatening opposition to the hero, but most female witches, such as Þórdís in Kormáks saga … are linked to the heroes through such issues as sexuality and romance. Male witches, by contrast, tend to intersect with the heroes in more martial terms. Thus, the type of magic itself practised by male and female witches in the sagas is often of a gendered character’ (10). Foreign literature rings in male courtly wizard types like Merlin (10-11). Scand law either gener neutral (Icelandic), assumes women (early Swedish) or is painstakingly he/she (later Swedish, Danish) (11-12). However, elsewhere these and related texts assume all the time that witches will be women (12-13), he/sheness coming in with later revision. Same assumptions in Birgitta (13).

Pre-reformation witchcraft trials 13-15. ‘To summarize such evidence as we have, clustered largely in the late fifteenth century, one perceives immediately several parallel and telling patterns, but they are patterns which can be traced all the way back to the late twelfth century. The precipitating crisis in every case where a female is charged involves sexuality: when women are charged, the accusation includes witchcraft and its associated activities, especially aphrodisiac and anaphrodisiac charms; and the women are so good as always either acquitted, or sentenced to exile … In the cases involving male defendants, on the other hand, the charge is routinely for apostasy and Devil worship, with additional accusations of theft (often from churches) being commonplace, and in every case where we know the court’s disposition, the sentence is capital punishment, frequently by fairly grim methods’ (14). Listed 15. [NB heimskringla: haralds saga ins hárfagra chh. 25 and 32 with magic women]

Mitchell, Stephen, ‘Folklore and Philology Revisited: Medieval Scandinavian Folklore?’, in Norden og Europa: Fagtradisjoner i nordisk etnologi og folkloristikk, ed. by Bjarne Rogan and Bente Gullveig Alver, Occasional Papers from the Department of Culture Studies, University of Oslo, 2 (Oslo: Novus, 2000c), pp. 286–94. Mitchell’s criticism of the limitations of Strömbäck’s ‘philologist’s view of the material’ (2000c, 290) uses philologist in the sense of ‘text-orientated scholar’ (2000c, 290) rather than ‘historical linguist’: though Mitchell’s points stand, they do not detract from the importance of an etymological approach.

Mitchell, Stephen, "Warlocks, Valkyries and Varlets: A Prolegomenon to the Study of North Sea Witchcraft Terminology." Cosmos 17.1 (2001 (pub. 2004)): 59-81. West Room L180.c.191

*Mitchell, Stephen, "'An Evil Woman Is the Devil's Door Nail': Probing the Proverbial and Pictorial Patriarchate in Medieval Scandinavia." Neue Wege in der Mittelalterphilologie. Eds. Astrid van Nahl and Susanne Kramarz-Bein. Vol. 55. Beiträge zur Germanistik und Skandinavistik. Frankfurt am Main/Basel: Peter Lang, 2005. Pp. 11-34.

Mitchell, Stephen, ‘Magic as Acquired Art and the Ethnographic Value of the Sagas’, in Old Norse Myths, Literature and Society, ed. by Margaret Clunies Ross, The Viking Collection: Studies in Northern Civilisation, 14 (XXXX: University Press of Southern Denmark, 2003), pp. 132–52; rev. from Mitchell, Stephen A., ‘Learning Magic in the Sagas’, in Old Norse Myths, Literature and Society: Proceedings of the 11th International Saga Conference, 2–7 July 2000, University of Sydney, ed. by Geraldine Barnes and Margaret Clunies Ross (Sydney: Centre for Medieval Studies, University of Sydney, 2000), pp. 335–45.

* Mitchell, Stephen, "Skírnismál and Nordic Charm Magic." Reflections on Old Norse Myths. Eds. Pernille Hermann, Jens Peter Schjødt and Rasmus Tranum Kristensen. Vol. 1. Viking and Medieval Scandinavia, Studies. Turnhout: Brepols, 2007.

Mitchell, Stephen A., Witchcraft and Magic in the Nordic Middle Ages (Philadelphia: University of Pennsylvania Press).

Mitchell, Tony, 'Sigur Rós's Heima: An Icelandic Psychogeography', Transforming Cultures eJournal, 4 (2009), 172--98, http://epress.lib.uts.edu.au/journals/TfC.

*Mitchell, W. J. T. ed. Landscape and Power, 2nd edn (Chicago 2002)

Mitchinson, John, `The Saming of the Few: Post-Colonialism without the “Other” in the Faroe Islands', Scandinavica 49.2 (2010), 6--26. Handy as a discussion of post-colonial approach to Atlantic islands (including how there hasn't been much work of this kind), emphasising how Faroese gets labelled a dialect of Danish not to be given codification in its own right--thus othering through 'saming'. Emphasises Althusser's concept not only of repressive state apparatus but also ideological state apparatus, focusing on the Church (19-21). Das Bestehende a key concept from Althusser.

Mitchinson, John, 'Danish in the Faroe Islands: A Post-Colonial Perspective' (unpublished Ph.D. thesis, University College London, [2012]), http://discovery.ucl.ac.uk/1348494/1/1348494_Complete_Thesis_Public_-_John_Mitchinson.pdf.

Mitterauer, Michael, Ahnen und Heilige: Namengebung in der europäischen Geschichte (Munich, 1993). [Verlag C.H. Beck] 220-30 re elf/engel-names according to Häcker 1996. God- names in OE 222-23, tho’ admits it might be the good-word someimtes; but goes for Godwine being gods’ friend > God’s firned (223). same for Godgifu; ‘Beide Names haven unmittelbare Entsprechungen in der christlich-theophoren Namengebung, nämlich in Theodora und Theophil im Griechischen’ (223). ‘Das religiös motivierte Namengut der christlichen Angelsachsen geht sicher weit über die mit God- zusammengestzen Namensformen hinaus. Sakrale Elemente, die oft in heidnische Zeit zurückreichen, nach der Missionierung aber in einem christlichen Sinn verstanden worden sein dürfen, stecken noch in manchen anderen in der Namensbildung verwendeten Worten. In diesem Zusammenhang sind Namenskompositionen mit Ealh- und mit Weoh- zu nennen—beide in der Bedeutung von “Heiligtum”.’ (224, citing Dickins 1934, Wilson paganism book 6ff).

‘Zusammengesetzen mit Os—einem alten Gottesnamen, der im Namen des germanischen Götter-geschlechts der Asen/Ansen enthalten ist—wurden auch in christlicher Zeit weiterhin gegeben. Sie entwickelten sich nach der Christianisierung keineswegs rückläufig. Der Gedanke liegt nahe, daß die alte heidnische Gottheitsbezeichnung in christlichem Verständnis weiter verwendet und erst langsam durch eine neue christliche substituierte wurde. Noch auffälliger ist die Entwicklung bei den mit Aelf—zusammengesetzen Namen. Sie treten gerade im 10. und 11. Jahrhundert besonders häufig auf. In einer Urkunde von ca. 959 begegnen unter 83 Zeugen nicht weniger als fünf Aelfwealds, fünf Aelfrics und vier Aelfsiges. In jenem northumbrischen Adelsgeschlecht, in dem wir dem eigenartigen Namen Cospatric mehrfach begegnet sind, tragen um die Mitte des 11. Jahrhunderts von fünf Schwestern die drei ältesten alle den Namen Aelfflaed. [225] Zu den traditionellen Grundsätzen der Namensvariation stand diese Namengebung in krassem Gegensatz. Es muß damals ein außerordentliches Interesse bestanden haben, gerade diesem Namen in der Familie zu erhalten. Wir werden noch sehen, daß Gleichnamigkeit von Geschwistern später vor allem dann auftritt, wenn es darum geht, den Schutz eines besonders mächtigen Namenspatrons zu sichern. Steht hinter den angelsächsischen Aelf-Namen ein solcher Namensparton? Herkömmlicherweise werden sie auf die Elfen bezogen gedeutet. So soll Alfred aus Alf = “Elf”, “Naturgeist” und rad = “Ratgeber” zusammengesetzt sein … Sollte wirklich bei den Angelsachsen damals ein heidnischer Elfenglauben für die Namengebung plötzlich so an Bedeutung gewonnen haben? Zur gleichen Zeit nehmen auf dem Kontinent parallel zu den “Gott”-Namen, die mit “Engel”—zusammengesetzen stark zu. Man hat auch bei ihnen angenommen, daß sie von einem germanischen Stammesnamen abzuleiten sind—in diesem Fall von den Angeln. Der Zusammenhang mit der Engelverehrung und damit die Ableitung von der greichischen Wurzel “angelos” ist hier aber wohl aufgrund der Kompositionsformen der Namen eindeutig. In England fehlen die mit Engel- zusammengesetzen Namen fast vollkommen. Von den wenigen Nennungen ist ein Großteil kontinentaler Herkunft. In Hinblick auf die bei den Angelsachsen—wohl unter irischen Einfluß—hochentwickelte Engelverehung erscheint dies verwunderlich. [Citing Michael Rouche, ‘Le combat des saintes anges et des démons: La victoire de saint Michel’, in Santi e demoni nell’alto medioevo occidentale (secoli V–IX), Settimane di studio del centro Italiano di studi sull’alto medioevo, 36 (1989), 533ff and 563] Nun wissen wir aus skandinavischen Quellen, daß der Kult von Schutzgeisten, die als “Elf” bezeichnet wurden, bei der Christianisierung unmittelbar bon der Verehrung der Engel, insbesondere des Erzengels Michael, abgelöst wurde. [Citing Ellis Davidson, Myths and Symbols in Pagan Europe 1988, 106ff, 173ff.] In England könnten die Verhältnisse ähnlich gewesen sein. Wenn hier bei der Namengebung die älteren mit Aelf-zusammengesetzen Formen beibehalten und zum Unterschied von der Kontinentalen Entwicklung nicht durch die jüngeren Engel-Namen ergänzt bzw. ersetzt wurden, so bietet vielleicht gerade der Gleichklang der aus dem Greichischen stammenden Wortwurzel mit dem Stammesnamen der Angeln eine Erklärung. Wie auch immer—die ungewöhnlich starke Zunahme der Aelf-Namen in England isr sicher im Kontext einer christlich-religiös motivierten Namenbegung zu sehen, die der Phase der Nachbenennung nach Heiligen im Hochmittelalter vorausgegangen ist’ (224-5); takes egs of this process from Northumbrian royal family 225-30.

Frankish names next. Dunno if this is relevant: ‘Als Parallelform zu Gottschalk erscheint vor allem Engelschalk bemerkenswert. Der Name kommt in etwa zur gleichen Zeit auf wie Gottschalk und verbreitete sich vor allem in Bayern. Zwei Markgrafen an der Südostgrenze des Reiches trugen in der zweiten Hälfte des 9.Jahrhunderts diesen Namen. Der jüngere von ihnen wurde der Schwiegersohn Kaiser Arnulfs. Sein gleichnamiger Vater hatte eine Engilrat zur Mutter, wie überhaupt mit Engil- zusammengesetzte Namen in der Familie schon bis ins 8. Jahrhundert zurück zu finden sind. Von Bayern aus verbreiteten sich Engilschlak wie andere mit Engil- zusammengesetzte Namen in der Slawenmission. Im Evangeliar von Cividale aus dem 9. Jahrhunderts ist eine Slawengruppe mit folgeden Namen eingetragen: “Ingeldeo, Stradoslava, Abraham, Ingeldeo, Engilschalko filio eius, Ingeldeo, Engelpriin, Dobroblaste, Riheri, Ingeldeo, Ilpegund, Stradasclav.”…’ (236), and other angel names like Michael 236-7. Hmm.

Mixa, M.W. 2009. Once in khaki suits: Socioeconomic features of the Icelandic collapse. In Hannibalsson, I. (ed.) Rannsóknir í Félagsvísindum, pp, 435-447. Reyjavík: Háskólaútgáfan. Mixa, Már Wolfgang. 2009. “Once in Khaki Suits: Socioeconomical Features of the Icelandic Collapse.” In Rannsóknir í Félagsvísindum X, edited by Ingjaldur Hannibalsson, 435–47. Reykjavík: Háskólaútgáfan.

Mixa, Már Wolfgang, `A Day in the Life of an Icelandic Banker', in Gambling Debt: Iceland’s Rise and Fall in the Global Economy, ed. by E. Paul Durrenberger and Gisli Palsson (Boulder: University Press of Colorado, 2015), pp. 33--46. DOI: 10.5876/9781607323358.c004.

Mixa, Már Wolfgang, `The Icelandic Bubble and Beyond: Investment Lessons from History and Cultural Effects' (unpublished Ph.D. thesis, Reykjavík University, 2016.

MMR (Market and media research), `Ólík afstaða til trúfélaga' (2013), http://mmr.is/frettir/birtar-nieurstoeeur/348-olik-afstadha-til-trufelaga.

Moberg, Lena, Lågtyskt och svenskt i Stockholms medeltida tänkeböcker (Uppsala: Almqvist & Wiksell, 1989).

Moberly, Kevin, and Brent Moberly, 'Reincorporating the Medieval: Morality, Chivalry, and Honor in Post-Financial-Meltdown Corporate Revisionism', in Corporate Medievalism, Studies in Medievalism, 21 (Cambridge: Brewer, 2012), pp. 11--25. 'The Girl with the Dragon Tattoo, then, hinges upon two potent and interrelated medievalesque fantasies: that the corporate ideal necessarily recalls [17] older feudal ideals, especially in the areas of corporate governance and continuance, and that there exist in such ideals imperatives derived from medieval mores that transcend questions of just profit, loss, and unfettered competition' (16--17).

Moffat, Brian, ‘Investigations into Medieval Medical Practice: The Remnants of Some Herbal Treatments on Archaeological Sites and in Archives’, in Deegan/Scragg 1987, pp. 33-40. Very obscurely written.

Moffat, Douglas, ‘Anglo-Saxon Scribes and Old English Verse’, Speculum, 67 (1992), 805–27. Disses Visible Song.

Moffat, 'When a mission is commenced among a barbarous people, it is a novelty; every thing about the stranger is new. His person, dress, and implements excite their surprise. His manners are the subject of conversation; his temporary abode continues to be visited by persons froma distance, to see the show; but instead of paying for their entertainment, and the annoyance their presence and cravings inflict on all occasions, they think they have a right to beg, if not to steal; that they may have some tangible proof that they have seen the stranger, and experienced his kindness. His resources must soon fail, and distance and poverty prevent him from replenishing his exhausted stores. He finds that he is only commencing his hardships, while he hears their hosannas changed to 'away with him, away with him!' This reverse assumes a more serious aspect, when they perceive what is the real object of the missionary, and anticipate the probable result of the doctrines taught. The natural man in the grosser form of a savage, broods over the terrible [177] havoc the new system will make with his darling pleasures; and violently rebels at the axe being laid at the root of his sensual enjoyments, without which life would be a grievous burden to him. This is a period in which the faith and the patience of the missionary are put to the test; and surely no where more so than among a lawless rabble. // The next barrier to be noticed, before concluding the subject, is, the entire absence of theological ideas, or religion, which has already been briefly glanced at. Dr. Vanderkemp, in his account of the Kafirs, makes the following remark: 'If by religion we mean reverence for God, or the external action by which the reverence is expressed, I never could perceive that they had any religion, nor any idea of the existence of a God. I am speaking nationally, for there are many individuals who have some notion of His existence, which they have received from adjacent nations. A decisive proof of the truth of what I here say with respect to the national atheism of the Kafirs, is, that te have no word in their language to express the idea of the Deity; the individuals just mentioned, calling him 'Thiko, which is a corruption of the name by which God is called in the language of the Hottentots, literally signifying, one that induces pain.' // To the above description by Dr. V., I may add, that though I am aware Uhlanga is also used by the Kafirs to denote a Supreme Being, from what I know of the habits of the interior tribes, I perfectly agree with the Rev. S. Kay, in his account of the Amakosa genealogy, that Uhlanga or Thlanga is the name of the oldest of their kings, by whom they swore in former times; a custom which obtains universally in the interior. "It seems to me therefore," says the late Mr. Pringle, in his African Sketches, "doubtful, whether the god Uhlanga be not merely a deified chief or hero, like the Thor and Woden of our Teutonic ancestors;" and the same writer adds, "The Hottentot word Uti'ko, is now sed by all the frontier (Kafir) tribes, to denote the Christian's God." These remarks will equally apply to the Hottentots and Namaquas, who are one people. While living among the latter, I made manu inquiries respecting the name they had to denote the Divine Being, but could not come to any satisfactory conclusion on the subject, though I had the assistance of Africaner in the researches. The name they use is Tsui'kuap, or, as some tribes pronounce it, Uti'kuap: the Uti'ko of te Hottentots is articulated with the click or cluck peculiar to that language.'

Mogford, Neville, 'The Moon and Stars in the Bern and Eusebius Riddles', in ''Riddles at Work in the Early Medieval Tradition: Words, Ideas, Interactions'', ed. by Megan Cavell and Jennifer Neville (Manchester: Manchester University Press, 2020), pp. 230–46 {{ISBN|9781526133724}}, {{DOI|10.7765/9781526133724.00028}}.

*Mogk, Eugen, 'Zur Gigantomachie der Vǫluspá', Folklore Fellows Communications, 58 (1925), 1-10

Molitor, Ulric, Des Sorcières et des Devineresses par Ulric Molitor: Reproduit en fac-simile d’après l’édition latine de cologne 1489 et traduit pour la première fois en Français, Bibliotheque magique des XVe et XVIe siècles, 1 (Paris, 1926)/ (no ed./trans. name given!). No p. of f. nos for latin text. For Sigismundus archduco by Ulricus molitor ‘de constancia’. ‘Cum itaque superioribus annis pestis qua rumdam [?XXXX] laniarum & incantatricum. terras tue excellencie. inuasis/se dicerentur’. ‘On rapporte qu’il y a déjà un certain nombre d’années, une épidémie de lamies et de sorcières se répandit dans les États de votre Excellence’ (2). Well, it’s a nice picture, but the chapter it’s in, on witches causing illness, doesn’t seem to have any ref to arrows as vector of witchcraft/disease. Ah well.

Moltke, Erik, Runes and their Origin: Denmark and Elsewhere, rev. ed. trans. by Peter Foote (Copenhagen: The National Museum of Denmark, 1985). I’ve put interesting connections t pursue in bold. NB cf. Björketorp. Re Stentoften stone, Blekinge (in porch of Solvesborg church) (541), late primitive Norse, perhaps c.550x.700/750 (137), ‘The whole Stentoften inscription reads: [140] niuhabormr | niuhagestumr | haþuwolafrgafj | hariwolafr(m)a(??) usnuh(?)e | hiderrunonofe(la)hekahed || eraginoronor || heramalasar arageuwe(l)adudsaþat || bariutiþ // To the ??? dwellers, to the ??? guests Hådulv gave “year” [i.e. rune-name jara for text j, see p. 103] (a fruitful year, prosperity). Hærulv ??? – I master of the runes (?) bury here potent runes. With no cessation of sorcery, a malevolent guile’s death for the man who breaks it (the memorial)! // [niuhabormr | niuhagestumr | haþuwolaf r gafj [????] | hariwolafr(m)a(??) usnuh(?)e | hider runonofe(la)h ek ahed || eraginoronor || heramalasar arageuwe(l)adudsaþat || bariutiþ] It is easy to see and appreciate that we are moving in a world infinitely remote from our own. The sentence referring to “sorcery” and “death by malevolent guile” must mean that whoever damages or destroys the monument will somehow become argr—go soft, perverse—and die as a result of witchcraft—which probably meant his next-world prospects were unpromising too. The most loathsome creature the rune-master can imagine is someone who is argr. We understand the term better if we see it in conjunction with the Swedish Saleby stone [not in Jansson ]. The inscription there utters a curse on anyone who dares to “cross” the stone (mark it with a Christian cross, that is) or molest it, bidding him become a ræte and an arg woman. In Old Norse the adjective argr means many nasty things: unmanly, slothful, having uncontrollable sexual desires, etc. Some scholars have consequently seen a reference to sexual perversion in the curses of these rune-masters, but probably the most straightforward interpretation is given by following a part of Fritzner’s gloss in Ordbog over Det gamle norske Sprog [sic re caps!]. Under argr (3) he translated the adjective as “who deals in witchcraft” and refers to a passage in the eddaic poem, Lokasenna. He goes on: “That argrm is used here in this sense can seem all the more indubitable because witchcraft (seiðr or fjo[hooked o]lkyngi) … is called inertissimae artis ignominia …’ This twelfth-century historical work cited by Frtizner, “disgrace of the most artless art”, may give us a lead in deciding that the worst the Saleby rune-master could wish on anybody was to become a witch-woman. Neat confirmation is [141] found on the Jutland Skern stone: the man who breaks this memorial is a siþi—a seiðmaðr, a warlock’ (139-41).

“As mentioned above, the Björketorp stone has the same curse as the Stentoften stone but without the introductory part—which makes the whole inscription a riddle. On the back it has a single word that may be taken as the inscription’s title or heading: uþaarabasba—úþarfaspá as it would be in Old Norse—a foreboding of bad things’ (141 wonders if it’s an open sesame word, concluding, cfs. Lund weaving tablet last word.) ‘The Björketorp legend reads: [142] ‘haidrrunoronu | falahak[i.e. ON fal ek, ‘I buried’, 142]haiderag | inarunararageu | haeramalausr | utiarweladaude [unknown adj with dative, ‘which presumably means doomed to a death caused by black magic’ cf. weladauþs on Stentoften, 142] | sarþatbarutr // I master of the rune row (?) buried here potent runes. Unceasingly (?) encumbered by sorcery, utiar to death through malicious guile (is) he who breaks it (the memorial).

‘Sønder Vinge stone 2, North Jutland: // ?u(þ)i : b(i)??(l)i : risþi : stin | : þensi : uftir : uruku | auk : kaþu : bruþr : | sina[hooked a] : tua [hooked a] : … : sarþi : auk | siþ : r[a](t)i : sar : ma[hooked a]nr : | ias : auþi : mini : þui [233 plates, 234] NN set up this stone in memory of Urøke and Kade, his two brothers … wounded (?) and worked witchcraft. A “ræte” that man who destroys this memorial! Or, as proposed by Niels Åge Niesel [Runestudier, 23]: // wærþi særþi / ok seþr(e)tti, / sar mannr, æs øþi minni þwi // May he be [reckoned] a pervert and a trollman, the man who destroys this memorial.’ Hmm, either way, cf. the Swedish Saleby stone (232-34). ‘A date c. 1000, a bit before or a bit after, is doubtless reasonable’ on linguistic grounds (236-7). Ev doesn’t seem that great tho’.

‘Skern stone 2, North Jutland: // sa[hooked a]skiriþr : risþi : stin : finulfs : tutir : at : uþinkaur : usbiarnar : sun : þa[hooked a](n) : tura uk : hin : turutin : fasta || siþi : sa : man[hooked n]r : is | : þusi : kubl : ub : biruti // Sasgerd, Finulv’s daughter, set up the stone in memory of Odinkar, Osbjørn’s son (or perhaps Husbjørn’s?), the eminent and the lord-loyal. A warlock that man who this monument breaks!’ (236), goes for same date as Saleby, same ref.

‘Hemdrup stick (North Jutland) is no less mysterious than the Ribe cranium. The inscription runs: // uanþikiba . fiukati . a[hooked a]saauaa[hooked a]ubi // Like the Riber master, the writer has obligingly put in a couple of dividing marks—unfortunately, not enough to help. We can however find a natural division between uan and þik, because nþ was assimilated to nn already in the Primitive Norse period, and if it were Old Danish wændæ (modern vende “to turn”) we were dealing with, an early writer of the 16-letter futhark would have used a t-rune for d, not a þ-rune. We thus arrive at uan þik iba, where uan = wom (as on the great Jelling stone), [351] þik = you (accusative singular), and iba is perhaps the adverb æfa, never. // The runes fiukati are painlessly read as fiukandi, present participle of the intransitive verb fiuka, to drive or blow in turbulent fashion, storm, whirl. We cannot tell whether a[hooked a]sa is nominative singular of the woman’s name, Åsa (Åse) or genitive plural of the word áss (pagan god) until we have solves the riddle of the whole inscription—but although the last group of runes divides naturally into aua a[hooked a] ubi (where a[hooked a] is preposition “on”), we seem no closer to a solution. // A Swedish inscription on a piece of sheet bronze may put us on the track of the meaning of the mysterious message on the Hemdrup stick. I am thinking of the bronze plate from Högstena in Västergötland—well known to all lovers of magic charms [n. Sveriges runinskrifter: Västergötland, nr 216]. It contains a spell uttered against…[his…]the riding one, the running one, the sitting one, the signing one, the travelling one…[his again]and uiþr fliuhanda, wiþtr fliuganda, against the flying one. It has been suggested that this warding-off spell, which was found in a churchyard, was directed against a dead-walker. Whether that is so or not does not directly concern the Hemdrup stick. But all those present participles do remind us of fiukandi. Could this also be a substantivised participle and mean “the storming one”? And if so, could it refer to some raging sickness? It is distinctly peculiar that the longest and finest of mediaeval Danish inscriptions on any separate object—the Ribe healing-stick—should also contain a present participle denoting a sickness or its demon cause—biuindæ—from the intransitive verb (modern bæve), to quake, tremble—and “the quaking one” stands for shivers, the ague. [352] If “the storming one” is the name of the sickness, then being in the nominative it must be the subject of the sentence of which uan and þik are verb and object. If this is the case, it is most straightforward to take a[hooked a]sa as the woman’s name Åse and regard her as the person addressed. With some plausibility we can then propose the following translation: // The Stormer never overcame you, Åse—auaa[hookeda]ubi. / I leave it to the savants among my readers to get their teeth into the last seven runes’ (350-52). Nowt on dating, just in a section on ‘Viking age objects with runes’ 

‘Lund weaving-tablet, Skåne: / skuarar : iki | mar : afa | (m)a[hooked a]n : mn[with sideways bracket over them binding] · krat · | aallatti : / Ingemar Sigvor’s son (or Sigvor’s Ingemar) shall have my weeping (or my grief or misfortune)—aallatti! // A i-rune has been forgotten in skuarar, for sikuarar, genitive of the woman’s name, Sigvor; and another i is omitted in the ligatured mn[bracket thing again]. // It is probably most straightforward to see the inscription as the curse of a rejected girl—directed at Ingemar (who has perhaps found a new girl called Sigvor). As the Norns weave the fates of men, so a woman in Lund—who does not give her own name … —weaves a curse against a lover. I take the last eight runes to form the magic word which unlocks the wizardry, actuates the curse, corresponding [359] to gagaga on the Kragehul spear-shaft, the words of exorcism in the Canterbury charm (cf. below), and “amen” on the Ribe stick’ (358–59). Photo p. 359. Full discussion 358-60.

‘Canterbury charm against sickness, British Museum, London: … kurilsarþuarafarþunufuntinistuþuruigiþik | þorsatrutiniurilsarþuarauiþraþrauari … to be divided up like this: // kuril sarþuara far þu nu funtin is tu—þur uigi þik þ(u)rsa trutin—kuril sarþuara—uiþr aþrauari. // In the translation we begin with the title—uiþr aþrauari—though it actually comes at the end: // Against blood-poison (literally, blood-vessel pus). / Gyril wound-causer, go now, you are found. Thor hallow you (to perdition), lord of giants (demons), Gyril wound-causer. // Fundamentally the same exorcism is on an amulet found in Sigtuna in Sweden: / þur x sarriþu x þursa trutin fliu þu nu funtin is / Giant of wound-fever, giants’ lord, flee now, you are found’ (360). Full consideration 360-61.

‘Æbelholt [spelt right?] bone amulet … / amor[or within binding bracket over them]æmm : e(l)…þhækko |[3 vertical dashes] staar[ar with binding] (or stara[ra bound]) |[3 dashes] t… | ag[bound]o auro : uos :[3dots] …l :[3dots] san[an bound]ror[or bound]on[on bound] . gasdaer an[bound]g … [491] Among this “Latin” we can make out amorem (love, accusative), perhaps haec (this, feminine), and ago auro vos (I drive you—plural—with gold); ang … could be the beginning of angelus (angel)? Did not Pope Boniface complain that members of the lower clergy prepared love-potions and told fortunes and used the most sacred of ecclesiastical things—even the Host itself—to magnify the potency of their wizardry?’ (490-91).

493-8 re Ribe healing stick, North Jutland (picture 495); brackets hold together letters bracketed over the top with an on its side bracket. Eek, therefore {} used for the ed’s real brackets!. ‘(ior)þ : biþ(ak) : u(ar)þæ : (ok) : uphimæn : (sol) : (ok) : s(an)(tæ)maria : (ok) : salfæn : gudrotæn : þæt han : læ mik : læknes h(an)d : (ok) lif : tuggæ : (at)liuæ || uiuindnæ : þær : botæ : þ(ar)f : or : b(ak) : ok or bryst : or lækæ : (ok) or lim : or øuæn : (ok) or óræn : or : (al)læ þe : þær : ilt : kaniat || kumæ : suart : hetær : sten : h(an) : stær : i hafæ : utæ : þær : ligær : a : þe : ni : n(ou)þær : þæ<r : l???r {a} : {þ}en?nþþæþeskulhuærki> || skulæ : huærki : søæn : sofæ : æþ : uarmnæn : uakæ : førræn : þu : þæssæ : bot : sofæ : æþ : uarmnæn : uakæ : førræn : þu : þæssæ : bot : biþær : þær : (ak)(or)þ : at kæþæ : r(on)ti : amæn : (ok) || þæt : se + [493] In tuggæ gg stands for ng. – uiuindæ is a mistake for biuindæ. – lækæ should be likæ. – kaniat may be an error for kan : at. – uarmnæn is erroneous for uarmæn, kæþæ for kuæþæ. – The runes in angle brackets were partly cut away by the carver himself – there were too many mistkaes in them.

Jorþ biþ ak uarþæ Earth I pray guard

ok uphimæn and the heaven above,

sol ok santæ Maria sun and Saint Mary,

ok sialfæn Gudrotæn and himself the Lord God,

þæt han læ mik læknæs hand that he grants me hands to make whole

ok lif tungæ and healing tongue

at liuæ biuindæ to cure the Trembler

þær botæ þarf when treatment is needed.

From back to front and from breat, from trunk and from limb, from eyes and from ears; from every place where evil can enter. – A stone is called swart; it stands out in the sea. On it lie nine Needs. They shall neither sleep nor wake or warm [i.e. they must unceasingly torment the sickness-demon] until you [the patient] are better of it; for whom I have caused runes to utter words [i.e. for whom I have used words to write the exorcism to be spoken over the patient]. Amen. And so be it. (Followed by the sign of the cross.)’ (493-4). Language ‘about 1300’, reckons its for malaria (496); dialectally Jutish, esp. Ribe (496-7), but Norwegian influence, presumably Jutlander with Norwegian exemplar (497). ‘It is instructive to compare the Ribe spell, which was also known in more or less closely related forms in German and English, with the Canterbury charm’ (497), but no refs for those Eng. and Ger. texts 

352-53 re rune-stave charm from Hedeby.

Monda, Salvatore, 'Beyond the Boundary of the Poetic Language: Enigmas and Riddles in Greek and Roman Culture', in Submerged Literature in Ancient Greek Culture: The Comparative Perspective'', ed. by Andrea Ercolani and Manuela Giordano (Berlin: De Gruyter, 2016), pp. 131-54 {{ISBN|978-3-11-042743-1}}. re the Palatine Anthology: 'What seems certain is that the riddles of Book 14 were not part of the collection of Constantine Cephalas, whereas many do appear in a little collection transmitted by cod. Mediceus Laurentianus 32, 16, which was compiled by Maximus Planudes between 1280 and 1283; that is around twenty years before the other, better known collection that goes by the name of Anthologia Planudea, which offers only 5 of the 150 riddles in Palatine Anthology 14' (143).

sek, Gerald, John . Winslade, . Kathie . Crocket . and David . Epston (eds), Narrative Therapy in Practice: The Archaeology of Hope (San Francisco, 1997)

Monk, .Gerald, .’How .Narrative .Therapy .Works’, .in .Monk .1997, pp. .3-31. .’Narrative .approaches .to .counseling .invite .clients .to .begin a .journey .of .coexploration .in .search .of .talents .and abilities .that .are .hidden .or .vieled by .a .life .problem. .Unlike the passive .soil .that .is .excavated by .the .archaeologist’s .tools, the .client .is .engaged .as . an . active . collaborator . in . the . reconstruction . of . something . of . substance . and value.’ . (3). . ’One of . the . distinctive . characteristics . of . narrative . counselling . is . the . use . of .externalizing . conversations, . as . developed . by . Michael . White. . These . conversations . attempt . to move . the . focus . away . from . self-attack, . recrimination, . blame, . and judgements--attitudes . that . work .against .productive . and . positive outcomes . in . counsellings. . Questions . such . as .’What . effect . has . being . able to . see . had . on . you?’ . and ’How . is .sight . keeping . you . a . prisoner . at . home?’ . clearly . focus .attention . on . the problem .caused . by . sight . rather than . on . Peter’s . personal .inadequacies . in . choosing . not . to .go . to .school . or . Bruce . and Joanne’s failure . to . ensure .Peter’s .attendance. . Through this . linguistic .shift, .a .small .beginning .is .made in .a .process .of .marshaling .the .family .efforts . to . work . together on . the problems .created . by . the return of . Peter’s . sight’ . (6). .Narrative . much . about . bringing . family . into . teir . own .story . as . experts, . leveling . hierarchies .and .power. relations . between . them . and . therapists, etc. .How .far .is .this going .on .in .ASE? .Work s .for .folk .narrative .an´all .but .maybe not . for . medical . practitioner . vs. . patient. . Either .way .tho’ . it .brings . problems within . human . structures . of . power .relations. ’ .’Be .on .the .lookout,’ .I .said, .looking .at .Joanne .and Bruce, .’for .how .the . effects of . trouble . might . continue . to . tighten . their .stranglehold . during .this . next . week, . and . be . watchful . for . hints . that . there . might . be . some . more . activity . in . your .household . for . the . staging . of . a . breakout’ . ’ . (15). . Nice . example . of . how . all . this . works. .’The .immediate .value .of .externalizing .conversations .is .that .the .subtle .change .in . the . counsellor’s . language .promotes a . separation . between . the . person . and the problem. . As . a .result, . clients’ . tendencies . to . inflict . blame .on .themselves . or . others . begin . to . be undermined’ . (27).

’Perhaps the most .outstanding .figure .to .have intimately .affected .the .shape .of .narrative .therapy .is .Michel .Foucault, .a .French .historian .and .philosopher. .Michael .White .has .turned .the .intellectually .obscure .and esoteric .writings .of .Foucault .into .a .powerful .but .workable .resource . … . one . major .theme . throughout . Foucault’s . work .is . the . subjugation . processes .that . become . established . in . professional . practice. . He . discusses . how . a . society . constructs . ’true’ . standards . of . behaviour, . with . which . individuals . feel . obliged . to . comply. . The . establisment . of . correct . or . ’objective’ . standards .leads . the . therapeutic .professions . (among . others) . to . move, .deliberately . or . inadvertently, .into . the role . of . classifying, . judging, . and . . determining what . is a . desirable, .appropriate, . or . acceptable . way . of . life. . Foucault . goes . on to .identify . the . harm . that . arises . from . this . practice’ . (8).

Monsen, Erling (ed.) and A. H. Smith (trans.), Heimskringla: Or the Lives of the Norse Kings (Cambridge, 1932). p. 10 ‘But on the way / To Vili’s brother [fn: Odin] / Evil wights / Bore Vanlandi; / Then there trod / the troll-wise / Sorceress / On the warrior lord. / And there was burned / On the Skuta bank . That generous man / Whom the Mare killed’ (10).

Monter, E. William, ‘Scandinavian Witchcraft in Anglo-American Perspective’, in Early Modern European Witchcraft: Centres and Peripheries, ed. by Bengt Ankarloo and Gustav Henningsen (Oxford, 1990), pp. 425–34. Citable for similarities between British and Scand trials vs. rest of Europe, esp. Denmark infl. on Scotland. Otherwise not very exciting (or necessarily convincing). ‘The age when Scandinavia’s appellate courts oversaw witch-trials coincided with the time when its clergy were probably most active in indoctrinating their flocks.Both groups contributed to the slow and gradual diabolization of Scandinavian witchcraft that culminated in the great Swedish panic of 1668–76. Here I can only subscribe to the schema of Peter Burke and Jean Delumeau, the “triumph of Lent” or the belated Christianization of Europe—a schema that seems peculiarly vivid when Sweden’s scandalized clergy encountered the rampant paganism of seventeenth-century Estonia. Such remote cornersof a nominally-Protestant region of northern Europe remind one of contemporary developments in the Highlands of Scotland, whose supposedly Calvinist inhabitants were still worshipping saints by sacrificng bulls, honouring sacred stones, and leaving milk outside to placate the spirits … However, in such remote regions very few witches were ever put on trial, despite—or more likely, because of—the pervasiveness of sorcery. Finnmark, at the northernmost tip of Norway, provides an excellent illustration: it was peopled largely by Lapps, who have always been famour sorcerers, and it saw prodigious numbers of witch-trials in the seventeenth century—all of them, however, directed against coastal fishermen rather than the inland Lapps’ (430).f

Moodie, J. W. D., Ten Years in South Africa: Including a Particular Description of the Wild Sports of that Country, 2 vols (London: Bentley, 1835)

*Integrating Traditional Healing Practices Into Counseling and Psychotherapy By Roy Moodley, William West Contributor Roy Moodley Published by SAGE, 2005 ISBN 0761930477, 9780761930471. Looks handy for morality and health project with Markku and Jari. Some anthropology stuff about African healing etc.

Mooney, Linne R., ‘Chaucer’s Scribe’, Speculum, 81 (2006), 97–138.

Rebecca Moore, “Jewish Influence on Christian Biblical Interpretation: Hugh of St. Victor and the Four Daughters of God.” In ''Of Scribes and Sages: Studies in Early Jewish Interpretation and Transmission of Scripture'' vol. 2, ed. Craig A. Evans, 148-58. London: T&T Clark International, 2004.

Moore, Robert I., 'A Global Middle Ages?', in The Prospect of Global History, ed. by James Belich, John Darwin, Margret Frenz, and Chris Wickham (Oxford: Oxford University Press, 2016), pp. 80-92 Argues for the coherence of 500-1500 as a period across Eurasia, but that 'Middle Ages' is irrevocably Eurocentric. 'The idea has become for European history effectively useless, and, in most ways, a nuisance.8 It serves mainly to distract attention from continuities with the periods before and after while legitimizing vacuous generalities spanning vastly different regions, societies, periods, and cultures. The depressing history of the word ‘medieval’ itself makes the point. Long discarded as a serious analytical cat- egory it clings to life as a considerable vested interest, and as a form of intellectual ghettoization that serves to excuse the ignorance of outsiders about what goes on inside its imagined boundaries, and of its devotees about almost everything else. It is a pretty safe rule of thumb, applicable equally whether it is used as a term of approbation or abuse, that the more someone uses the word ‘medieval’ the less they know about the middle ages.' (p. 82). 'It need hardly be added that everything I have said about this millennium in which the world learned to construct complex, citied civilization that did not col- lapse, including not least my use of the terms ‘city’, ‘civilization’, ‘collapse’, and of course ‘intensification’, is open to objection as speculative, tendentious, and lacking not only substance but definition. As the sniffier reviewers used to say, it offers more questions than answers. I certainly hope so. They seem to me questions which have at least some of the qualities that enabled the study and teaching of these centuries to contribute so handsomely to the shaping of our discipline and its hold on the public imagination in its formative years. They evoke a common past, shaped by a common engagement with problems and perils that confront us now as urgently as ever. For that reason I am confident that the Age of Global Intensification deserves and will command an essential place in the agenda of the Oxford Centre for Global History. I fear it is too much to hope that it will not be described as the Global Middle Ages.' (92)

Mørck, Endre, 'Morphological Developments from Old Nordic to Early Modern Nordic: Inflexion and Word Formation', in Bandle vol 2, pp. 1128-48

Moreland, John, ‘The Significance of Production in Eighth-Century England’, in The Long Eighth Century, ed. by Inge Lyse Hansen and Chris Wickham, The Transformation of the Roman World, 11 (Leiden: Brill, 2000), pp. 69-104. pp. 82-87 on settlement shift. Settlements 'shuffle' and 'wander' and this is a real phenomenon; 'However, in the few cases where such "wandering" has been identified, there is no evidence that this process continues beyond the eighth century. As Chris Arnold notes, "Stability appears to have [83] occurred from the eighth century onwards" ' (82-83).

Morlet, Marie-Thérèse, Les Noms de personne sur le territoire de l'ancienne Gaule, 3 vols (Paris: Centre National de la Recherche Scientifique, 1968-85).

Moreschini, Claudio (ed.), Boethivs: De Consolatione Philosophiae, Opvscvla theologica (Munich: Saur, 2000) [M4 B6C6 2000-M] [Edinburgh PA6231.A23 Boe]

Morgan, Gareth, ‘Walther the Wood-Sprite’, Medium Ævum, 41 (1972), 16–19. ‘The words ex illa gente following so closely on Celtica lingua would naturally mean ex Celtica gente’; cf.s scary Irish Hisperica famina stuff, tho’ begs question of what celtic denotes? (17). ‘Unless the poet were being thoroughly sarcastic, Ekkefried, for all his Germanic name, must be a Celt: and sarcasm seems to be excluded by the genuiney “playful” nature of Ekkefried’s words’ (17), what is this rubbish?! Actually, quite crap article. Nothing very good on etymology of second element for pun, which is a problem.

Morris, Katherine, Sorceress or Witch? The Image of Gender in Medieval Iceland and Northern Europe (New York: Lanham, 1991) [752:16.c.95.38]. ‘For the sake of brevity, one could label the early medievaal witch as a sorceress and the later medieval witch as a witch. The early version had more to do with magic and the latter had more to do with the fantasy of the scholastic theologians’ (2). Iceland still has the sorceress, she reckons, due to late conversion (2). ‘Fertility in nature has long been associated with feminine deities. Women were associated with lunar symbolism; the waxing and waning of the moon corresponds to the monthly period of human females. The moon, however, was also a symbol of death. Thus, the fertility goddess was often of a dualistic nature; she could be the giver of life or death. The dualism of fertility deities is quite explicit in the Greek religions; Hecate was sometimes benevolent, sometimes sinister. This dualism must have led to the survival of the witch figure in culture and society [or reflected it, no?]. The herbalist could be a poisoner or healer. The priestess could prophesy doom or prosperity. A woman could metamorphose into a docile or terrifying animal’ (5). ‘This book is a kind of case study on how the change in the medieval religious Weltanschauung (from pagan to Christian) affected the role of women and magic. In Icelandic society, where the conversion to Christianity did not take place until the year 1000, one sees less of the misogynistic tradition of the Christian Church and more of the influence of the Norse tradition’ (7). Classical authors on religious female prophets in early gmc—one crap ref re Veleda maiden of the Bructeri re 69AD (8) and Gallic Wars 1, 50 re matres familiae casting lots (8); cfs Norns as showing female control of future etc., likewise Óðinn having to go to völvur for prophecy (8). ‘We see the continuation of this veneration of wise women in the Icelandic sagas’—Þorbjorg in Eiríks saga; Oddbjorg in Víga-Glúms saga (9). Lack of icel. refs to witchy cannibalism or lasciviousness (9). ‘One must also mention here that all witchcraft in the early Germanic world must have had some positive benefit for society, otherwise it would have been obliterated’ (10)!!! Silly. Some positive benefit for someone, yes. Regino of Prüm, Canon Episcopi, C10, disses diana’s wild hunt bit—sounds much like Wiþ færstice off hand… (also cf. Fasciculus morum)

‘The seiðkona or “magic-woman” of Örvar-Odds saga tells the prophecy of the hero, a prediction around which the entire story in centered. One could conclude that witchcraft in Iceland was tolerated more than on the continent, and the image of [19] women in magic was changed by Christianity’ (18-19). oh dear, what a half-baked reading.

Seeresses: ‘The Norns have been compared with the three Fates of Greek and Roman mythology and were even glossed as such. The Erfurt and Epinal glosses, Anglo-SAxon glosses of the eighth century, equate L parcae and wyrdae. Perhaps this analogy is an oversimplification. Christian writers defined them as three because they compared with the Parcae. One has to ask why V²luspá 20 is the only place in Icelandic literature where thay all appear together’ (citing Ladislaus Mittner, Wurd: das Sakrale in der altgermanischen Epik (Bern, 1955), 6) (25)—one in the eye for that bloke’s shitty FrCt article. Check she’s right though. Re Vsp: ‘The Norns are characterized both a fertility deities and as dreaded Valkyries. As female symbols of destiny they possess a curious dualism that is typical of witches and sorceresses, and this binary opposition enhances their mystery’ (26). Of course, only Urðr gets OE cognate wyrd (cf. 26-7). Compartes with matrones imagery on Rhine, with phrase ‘has been compared’ and no ref (27). Seems happy with equation with valks 28-29. Reckons Veleda is cognate with gweled ‘to see’, citing a Polomé 1979 article (30). Decent enough look survey of classical ev for gmc prophetesses, 30-32. Albrûna accepted without comment beyond ‘Aurinia [Albrûna]’ ‘a sorceress with elf-like power’ (31). Greg of T 32-33. Thiota 33-34. Sees her in Norse-Germanic terms rather than holy woman. Poetic edda 34-38 Groa from ‘Cymric groach or “witch” ’? (36). Sagas 38-57. Nothing exciting to say.

Sorceresses. Female poisoners. Crappy but wide-ranging. 60-9 OE ev, fairly wide, for assoc of women, chanting over herbs, poisoning 65-66. Norse 66-69. Contraception 69-74 Eccl. people don’t like it. Well well. ‘Looking at the total picture, one sees a clear association beteen women, potions, poisons, and contraception’ (72). Sex and childbirth 74-85 Interconnected with magic and abortion and adultery. NB Snæfriðr enchanting Haraldr inn hárfagri using mead (77). Accepts etymology of MHG hebamme ‘midwife’ which she admits in the fns is abandoned by the standard source! (60). With no explanation! Who is this? ‘But much of the practice of folk medicine was in the [79] hands of the monks, who wrote nothing about childbirth or gynecological diseases. These aspects of medical practice would obviously be taboo for Christian males’ (78-9). NO! 85-92 nasty magic/weather magic.

Fig. 9 between pp. 92 and 93 has picture which is kind of cool, no proper ref: ‘The archer-witch. This witch illustrates another form of maleficent magic. She could inflict pain by shooting her victim with magic arrows. Molitor, De Lamis’.

Witches and animals.

Morris, R. (ed. and trans.), The Blickling Homilies of the Tenth Century, Early English Text Society, 58, 63, 73 (London: Trübner, 1874–80)

Moser, Hugo and Helmut Tervooren (eds), Des Minnesangs Frühling, 36th ed., 2 vols (Stuttgart: Hirzel, 1977)

Moss, Sarah, Names for the Sea: Strangers in Iceland (London: Granta, 2012).

Mossé, Fernand, A Handbook of Middle English, trans. by James A. Walker (Baltimore: The Johns Hopkins University Press, 1952).

Manuel de l’Anglais du Moyen Age. II. (Paris, 1949). §55 says south of the Thames, 3 basic noun paradigms, 3 being based on weak, 1 and 2 being based on strong masc, but 2 having stem vowel soule, ende; 3 lost north of Thames, 2 and 3 in Northern. Type 3 falls in with 2, 2 with 1 during ME. Weak paradigm only barely attested (in early Southern ME) §56. But in pl., re –es, ‘this extension, realized at a very early moment in the Northern dialect and in a section of the Midlands, operated more slowly in the rest of England because it had to fight against the rivalry of the inflectional ending -en. The dialects of the South not only maintained but extended this ending by analogy to substantives which are not from former Old English an-stems … It was not until the 14th century that the plural in –es definitely won out’ (§57). By ‘South’ he presumably means areas I and II on his map, fig. 1, p. xxvi; cf. §2; this map suggests that features of II (the SW) extend up the West Midlands in usual isogloss. ie. Lagamon’s on board etc if need be.

Mostert, Marco, ‘New Approaches to Medieval Communication?’, in New Approaches to Medieval Communication, ed. by Marco Mostert, Utrecht Studies in Medieval Literacy, 1 (Turnhout: 1999), pp. 15–37. Badly language-checked, oh yes. 22–24 useful survey of prominence of literacy in medieval scholarship and 24–25 of the rise of the concept of orality. ‘...there is a tendency among medievalists not to speculate about orality’s possible implications for thought or the organization of society’ (25)--though contrast Van Houts 1998—with more general relevant stuff 22–28. Useful survey based on a pretty empirical-looking bibliographical exercise of orality/literacy stuff with a nod to other communications too (smells, signs etc.). Discusses term and concept communication esp. 16–22. My point might be that I prefer discourse.

Mostert, Marco, 'The Early History of Written Culture in the Northern Netherlands', in Along the Oral-Written Continuum: Types of Texts, Relations and the Implications, ed. by Slavica Ranković, Leidulf Melve, and Else Mundal, Utrecht Studies in Medieval Literacy, 20 (Turnhout: Brepols, 2010), pp. 449-88.

Motola, G. S., An Equal Difference (London: Restless Machinery, 2016).

Motz, Lotte, ‘Of Elves and Dwarves’, Arv: Nordic Yearbook of Folklore, 29–30 (1973–74), 93–127. (hmm, actually 93-127. Have I got the rest of the ref right?). Motz, Lotte. 1973–74. “Of Elves and Dwarves.” Arv: Nordic Yearbook of Folklore 29–30:93–127. ‘Puzzling though well known to those acquainted with Old Norse myth is the partial fusion of two legendary families: the dwarfs and the elves. The images of dwarf and elf held by the inheritors of the tradition, which underlies the Norse documents, are on the whole of utterly different beings: that of the former of a creature of great age and skill, a guardian of treasure in caves and mountains, that of the latter of a carrier of illness and nightmare (Norwegian: alvskot, German Alpdruck), but also at times of one clad in supernatural beauty and exuding the lure and seductiveness of lands forbidden to men, so in the poems Erlkönig and La Belle Dame sans Merci’ (93)—actually, all this could be said of our english elves! Seems convinced of ‘fusion’ (93), which is a bit of an assumption—why not separation, as ‘elfy’ attributes get directed towards a word originally without them? NB Peters has dweorg < IE ‘deceive’ which sits quite well with medical ev., but this ain’t much like Motz’s options (Motz, 102).

Dwarfs absent from Íslendingasögur (94). Handy list of ON elf-compounds (95), incl. Álfrek, ‘that which chases away the elves’, ie. excrement. Doesn’t sit well with disease-causers, tho’ you do get excrement used sometimes vs. disease. Less than in mediterranean texts tho’ if I recall right from Cameron. Æsir ok Álfar, but you don’t hear much of the latter; thus Lokasenna uses it, but names gods but not elves (95). Metrical filler? 95-6 nice summary of Norse ev. for elves and æsir being close. NB ‘At the time of their activity elves seem to have been associated with the sky and the light of the sun. It has been noted that one derivation of their name carries the meaning of ‘glow’ or ‘whiteness’. The sun was the elves’ instrument; Yngvi, in several accounts the brother of Álfr and thus an elf, is linked in name with Freyr, the god of the sun and sky, also described as shining (skírr) and thus sometimes designated as: Yngvi-Freyr. This god also lives in Álfheimr. The two brothers, Álfr and Yngvi, kings of Sweden in the Heimskringla, are sons of the queen Dageidr who is daughter of king Day. Snorri names some elves ‘lightelves’ who are ‘fairer than the sun’ … one manuscript uses the word ‘whiter’ instead of ‘fairer’ evoking thus even more clearly the sense of light about the elves’ (96).

96-7 black-elves (ev. all Snorri it seems). ‘The elves here grouped together coincide completely, as will later be seen, with the dwarfs’ (97).

97 nice example of álfr as random demon type (‘einn álfr eða andi nokurr’) in Óláfs saga; cf. 97 #3 also, and Hrólfs saga. Also elves as neither human nor divine Tristrams saga (and Hrólfs saga if yer asking—98, #5)—the role we see in later folklore, also 97-8 #5. Genre distinctions relevant?

98 #6 2 examples each of which is very relevant to OE medical and ME stuff respectively—Kormaks saga, a man ‘seeks help from a wise woman for his festering wound and is told to turn to the elves who live in a hill; he is to bring them the carcase of a bull and to redden their doors with the beast’s blood’—raises possibility that elves, once protectors from disease (cf. Erce), became identified with its causing. NB mound connection also, draugr bit, and 2nd eg: Olaf dies, bemounded, given sacrifices and called ‘Geirstaðaálfr’. Brings fruitfulness etc., again, cf. Erce, and also the sad trajectory of the draugar. Motz warns vs imputing this use directly to old elves, however, on analogy of use of áss in Bárðr’s name (100). Good point; fits in well with the desire to de-divinitise gods, but not demonise them, thus plonking them on middle-earth, as in Brendan, Walter Map, etc. (tho’ ultimately, Bárðr is demonised of course—NB that he winds up, indeed, causing a fatal illness). And a distribution and trajectory reminiscent of OE stuff. ‘While there probably was fusion between some elves and the ancestral dead who dwell in mounds I cannot accept complete equation or descent of one group from the other’ (100).

NB ‘It has also been assumed by some that the elves to whom veneration is accorded are thus adored as bringers of fertility; this function of the race is deduced from its relationship to Freyr, a god who brings peace and rich harvests, and from the name of the cultic ceremony, the álfablót. While it is true that spirits associated with the sun may also, as does Freyr, bring fruitfulness, such action of the elves is not, in fact, beheld’ (101). Not that it couldn’t be, just that we have no ev. (except, she omits to mention, that re Geirstaðaálfa, tho’ she was down on that p. 100).

‘The common feature of the elf figure shortly described in section II, 1-7 [ie. 96-8 as quoted] is their abode on and in the earth and their full vitality. Whether they are kind or harmful beings, theirs is a power to which men succumb who consequently seek them in sacrifice or invoke them in curses … ancient religion, current folk belief, and that which was imported as story matter may have taken their part in shaping the figure’ (99). ‘Snorri saw the cleft within the group and gave it voice in his division into light and dark elves which is not elsewhere encountered’ (100); n. 39 following also interesting (p.122 n. 39 ‘One wonders if his juxtaposing of ‘black’ to [not sure re ‘to’—photocopy dodgy] ‘white’ he was influenced by the imagery of religious Christian writers’).

‘No such inner contradiction as is apparent with the elves cleaves the image of the dwarf. There is, as in the case of the elves, little description in the mythical poetry; yet what is said about the race does not stand in any contrast to the vivid and bountiful information of the sagas. Dwarfs are in both places strongly linked to stones and mountains’ (102). Dwarves train Völundr in Þiðreks saga (102). ‘Neither poems nor sagas tell us of cultic offerings to the dwarfs. These appear rather as such that are to be cowed and outwitted’ (104)—about the best point of comparison, besides the assoc. with elves, that the dvergar have with the dweorgas. ‘Grotesque and defeated, of low social esteem, dwarfs do not receive the love of woman naturally: a woman is gained in the Göngu-Hrólfs saga through a dwarf’s magic skills and the submission of Freyja bought with a necklace’ (105)—resonates with their incubus sort of character in OE?

‘It has been pointed out by Helmut de Boor that of the dwarfs of Norse tradition, though their contours are clearly drawn, we know only what belongs to the figure of the fairy tale. The shape and significance of the earlier mythical force remains hidden in the shadows’ (105).

‘There are more dissimilarities than resemblances. Elves were at one time closely stationed to the Aesir, dwarfs are very rarely cited with the gods; the texts give evidence of cultic offerings to the elves, but not to the dwarfs; great beauty is at times ascribed to the elves and ugliness always to the dwarfs; elves may be associated with light and dwarfs are almost always allied with darkness; elves triumph over men while dwarfs are defeated by them; the word álfr is used in kenning for ‘man’, the word dvergr is not so employed. Álfr is also found as a name or part of a name, but not the word dvergr; on the other hand, few elf-names are given … while a host of dwarf-names has been transmitted [cf. Orchard 1997, 190-1]. The concept of the dwarf is homogeneous, the concept of the elf presents several and some contradictory aspects; elves have more readily than dwarfs absorbed foreign influences. We may conclude that elves were much more highly stationed and have suffered many more changes than the dwarfs’ (106).

Main problem with following as far as I can see is that dwarfs as a race being compared with the individual Hephaistos. 106-9 summary of stuff re Hephaistos. ‘There is much similarity between the works of the Greek and the Germanic smith figure: all the objects produced by the dwarfs find a place within the categories of gifts given by Hephaistos. Some items are even identical, like the boat created for the sun god or the necklace for the goddess of love. Both smiths can breate life into a form of clay: the woman Pandora and the dwarfs shaped from earth by Durinn and Mótsognir. Both gave form to a golden object endowed with life: the golden servants of the smithy and the golden boar of Freyr which can outrace a horse. Both craftsmen have built divine dwellings: the palace of Mengl²ð where none but the awaited hero may enter, and the chamber of Hera which only Zeus has leave to penetrate. Both smiths defeat darkness, for the crown of Ariadne illuminates the night as do the bristles of the boar of Freyr. Sets up dwarfs as version of Dumézil’s dieux lieurs, magic-wielding god types, who get over thrown by dieux combatants (109-10). In which case they’d be with the vánir in the vánir-Æsir war, right? Hmm, might tie in with magical abilities? What gives in Sigrdrífumál re Mímir? Tends to correlate normal human-type birth (as of Æsir, Olympian gods) with the combatants, and asexual creation with the others—as we see with dwarfs in norse (110-11). ‘So the Cyclopes, also a subjugated race, forged the thunderbolt for Zeus, the smith of the Rig Veda (Tvastr) furnished the brazen club for the warrior god Indra, and the dwarfs offered to Thor the hammer Mj²llnir. Like the dwarfs, the non-combattant helpers of the hero, Hephaistos does not take part in warfare’ (110).

Hephaistos as cripple (111-12), even as dwarf (112) Connects with Völundr (112). ‘We can thus see that on one hand the artists idealized the figure of the divine smith to make him beautiful while on the other hand popular imagination emphasized his grotesqueness and made him, who was himself a sorcerer and maker of charms, a charm against evil spirits’ (112). Intriguing if unsupportable comparison with argument that dwarf-as-illness derives from dwarf-as-protector from illness. ‘Understanding the presence and significance of a mutilated god in the divine family one will be less disappointed than Jan de Vries in one of the suggested etymologies for the word dvergr. We have noted earlier that it was derived by some from a root which also underlies the Avestan word drva, ‘a physical defect’, a ‘disease’; related are Lett. drugt, ‘collapsing’ and Finnish turka, turk ‘cripple’. To de Vries this linkage seems unsatisfactory, for it conveys no idea of the dwarf’s shortness. If, however, as we assume, deformity was the paramount feature and short size only one aspect or development of such mutilation, the etymology is most logical and satisfactory’ (114). Phallic connection 114-15; Motz connects with Völundr and Möndull, and it may fit OE ev well, tho’ admits ‘No overtly phallic significance is attached to the Germanic smith figure’ (115).

Notes also reminiscences of Heph. with sky god Ouranos, and similar with Tvastr. Heph. cast down to earth and related matters 115-17. ‘Germanic myth offers no parallel to the fall from heaven suffered by Hephaistos, an event which occurs in the life of a number of non-Indo-European smith figures [ref]. Yet there exists in Norse myth a race which was banished from the skies even though the account is lost. The elves have left their celestial dwellings for the earth. When [118] we meet them there, they often are accomplished metalismiths and artisans like V²lundr … or like Álfrigg … // It has earlier been stated that the word dvergr may carry the meaning of “physical defect”, and one could assume that some gods fell from the heavens, were thereafter called “the crippled ones” and became the magicians of metalcraft. One might in this way understand the change of residence of these gods and their fusion with the dwarfs’ (117-18). Perhaps more interesting is her passing point that a sun god has to descend each night (118).

*Motz, L., ‘Burg – Berg, Burrow – Barraw’, Indogermanische Forschungen, 81 (1977), 204–20. reflexes of IE re burgh words etc.

Motz, Lotte, ‘Driving out the Elves: A Euphemism and a Theme of Folklore’, Fruhmittelalterliche Studium 13 (1979) 439-41 [gen hum periodicals]

Motz, Lotte, The Wise One of the Mountain: Form, Function and Significance of the Subterranean Smith. A Study in Folklore, Göppinger Arbeiten zur Germanistik, 379 (Göppingen: Kümmerle, 1983).

Motz, Lotte, ‘Gods and Demons of the Wilderness: A Study in Norse Tradition’, Arkiv för Nordisk Filologi, 99 (1984), 175–87. Although it draws on a range of messy ethnographic data, etc., it does have some good hints at the bleeding between giants and protective nature-spirits and deities etc., in a Bárðr Snæfellsás sort of way.

Motz, Lotte, ‘New Thoughts on Vlundarkviða’, Saga-Book of the Viking Society, 22 (1986–89), 50–68.

*Mroczkowski, Przemyslaw, ‘Incubi and Friars’, Kwartalnik Neofilologiczny, 8 (1961), 191.

Much, Rudolf (ed.), Die Germania des Tacitus, 3rd rev. ed. by Herbert Jankuhn [herausgegeben von Wolfgang Lange what goves?] (Heidelberg, 1967). Weak on text crit stuff.

Mufwene, Salikoko S., The Ecology of Language Change (Cambridge: Cambridge University Press, 2001). Distinguishes between settlement and exploitation colonialism for producing on the one hand language replacement and on the other the introduction of a lingua franca which doesn’t threaten the other dialects. Emphs throughout that creoles aren’t an inherently different category of language change and that people who think so are basically being imperialist gits (though he’s politer than that). In which context he emphs the fact that many distinctive features of creoles are earlier attested in and may arise from non-standard features of their lexicalisers (ie. the languages which provide them with most of their vocab). Then says ‘These examples are not intended to dispute the role of substrate languages (the other external ecological factor relative to the lexifier) in the selection of these peculiarities into Atlantic English creoles. As explained in Mufwene (1993b), congruence of features of (some) substrate languages with variants available in the lexifier often favored the selection of some features that could have been omitted’ (23). This could make it particularly hard to justify explaining features in terms of substrate languages.

‘Chaudenson takes creoles’ lexifiers to have been approximations by slaves of colonial European speech of the late homestead phase, i.e., varieties that were not significantly restructured compared to European colonial speech. According to Chaudenson, during the homestead phase, identified as société d’habitation, all those born in the colonies spoke the same colonial varieties of European languages, regardless of race, because they all lived in the same integrated settings’ (34).

‘Chaudenson (1992) invokes differences in the duration of the homestead societies to account for lack of Spanish creoles (qua systems associated with extensive restructuring of the lexifier) in Latin America. For instance, Cuba remained for about 150 years in the homestead phase before getting into the sugar cane plantation industry. More intimate interracial relations, which account for the Hispanic ethnic phenomenon, also account for why Cuban Spanish has been treated as a closer analog of the white North American varieites of French and English than of the African-American varieties. The fact that during the long homestead phase Spanish missionaries engaged more in the Christianization of their slaves and taught them Castilian Spanish certainly bears on the fact that the restructuring of Spanish in Latin America has not proceeded along racial lines. In contrast, [64] French missionaries would later use the emerging creole to Christianize slaves in French colonies’ (63–64). Might have some useful and important paralles for A-S situation.

‘Other relevant factors include cross-colony “differences in initial conditions, stochastic events, time lags, processes operating on different time scales , and spatial subdivisions” (Brown 1995:15–16). Thus, all structural input factors being equal, differences in the latter algebraic variables account for cross-creole differences. For instance, we know that in the territories where large-scale plantation industry started early, basilectal varieties also developed early and they tend to be more drastically different from those of other colonies. The case of scantness of Spanish-based creaoles was also discussed in chapter 2, in which it was pointed out that in Cuba, for instamce, it took the Spaniards until the nineteenth century to launch into the sugar cane economy, over 150 years of homestead economy during which they had lived closely with their slaves and taught them Castellan Spanish too. The switch to the plantation economy was also mduring a time marked by no rapid population replacements nor dramatic labor population increase’ (137)--useful model for Brittonic/Romance in ASE? (Contra Mufwene’s charatcerisation of ASE development below). Also says that colonia English koine spreads successfully in Suriname despite early English withdrawal.

Argues that Romance < Latin is no different from the processes that created creoles and that contact is central in both cases. Sounds fine to me but possibly on slightly shaky grasp of the area (139-40). Then ‘The neglect of the role of ecology, especially that of language and dialect contact, is equally striking in the case of English. History tells us why it has takren up to the seventeenth century for Cltic influence to impose itself in varieties of British English, viz., Irish English (...[refs]...). The Angles, Jutesm and Saxons colongized England more or less in the same style that Europeans colonized North America, driving the Natives away, barely mingling with them, and hardly causing them to shift to English for some centuries. In both parts of the world, it is in the later stages of the anglophone presence in the host setting that the Natives have shifted gradually to the colonizer’s language as their vernacular—starting especially in the urban environment—and have brought with them novel structures or favored alternatives that may have been disfavored in other varieties’ (140). Then emphs the prospect of contact between Germanic varieites in settlement of England as a cause of OE developments, a la JJS’s breaking article 140–41.

Mufwene, Salikoko S., ‘African Substratum: Possibility and Evidence. Discussion of Alleyne’s and Hancock’s Papers’, in Africanisms in Afro-American Language Varieties (Athens: University of Georgia Press, 1993), pp. 192–208.

Muhr, Kay, ‘Water Imagery in Early Irish’, Celtica, 23 (1999), 193–210. I agree with Muhr that Carey 1982 overstates things re otherworld being over the sea—he omits Procopius’s evidence, no? NB La3amon’s sea-crossing thing looks very Irish with Argante—whence is this? Maybe check the whole Nimue thing too? Geoffrey has weird lake ix.6–7, penguin trans 219–20; 261 ie. xi.2 Arthur goes to Avalon; NB smith and his wife from the lake in Branwen; Check Edwards XXXX. So maybe you can make a Welsh influence argument here too? This theme certainly gets a life of its own later and may be reflected in other texts cited re Wade too XXXX.

Muir, Bernard J. (ed.), The Exeter Anthology of Old English Poetry: An Edition of Exeter Dean and Chapter MS 3501, 2nd edn, 2 vols (Exeter: Exeter University Press, 2000).

Müller, G. (ed.), Aus mittelenglischen Medizintexten: Die Prosarezepte des stockholmer Miszellan Kodex X.90, Kölner anglistische Arbeiten, 10 (Cologne: XXXX, 1929).

Müller, Günter, ‘Zue Heilkraft der Walküre: Sondersprachliches der Magie in kontinentalen und skandinavischen Zeugnissen’, Frühmittelalterliche Studien, 10 (1976), 350–61. Looked it over and it seems unlikely to change the word. Had a lot on compounds in -rúnar,

Müller, G., Studien zu den theriophoren Personennamen der Germanen, Niederdeutsche Studien, 17 (Köln, 1970). [751:91.c.2.16]. 174, ‘Alb- wird wiederum sicher mit einer Bezeichnung für übermenschliche Wesen … verknüpft’. Check out. ‘Awn. Þórarinn: Þórarinn war einer der gebräuchlichsten wikingerzeitlichen Namen des Westnordischen … Auffällig ist dabei, daß das Zweitglied –arinn mit Vokal anlautet und sonst in der Verbindung awn. Álfarinn bezeugt ist’ (131) citing Lind, Dopn. Sp. 11 (just for cits, as it turns out). ‘Bei einem Bedeutungsansatz “Adler” bleibt weiterhin ungeklärt, weshalb –arinn nur in Verbindung mit den beiden theophoren Elementen Þór- ‘Thor’ und Álf- ‘Albe’ Verwendung fand. Auf Zufall wird diese Beschränkung kaum beruhen’ (131). Element most obviously interpreted ‘eagle’, but here has been argued to be ‘altar’ cf. ahd. arin ‘Altar’; awn. arinn ‘Herd, feuerstelle’ (131–32, cf. 35–43 generally, 40–41 re other poss).

Müller, Rudolf, Untersuchungen über die Namen des nordhumbrischen Liber Vitae, Palaestra: Untersuchungen und Texten aus der deutschen und englischen Philologie, 9 (Berlin: Mayer & Müller, 1901), p. 50. https://archive.org/details/untersuchunge00mluoft/page/n5/mode/2up?view=theater

*Mundal, Else, Fylgjemotiva i norrøn litteratur (Oslo, 1974). Ch. 4 re dísir; dunno re the rest.

Mundal, Else, ‘The Position of the Individual Gods and Goddesses in Various Types of Sources: With Special Reference to the Female Deities’, in Old Norse and Finnish Religions and Cultic Place-Names, Based on Papers Read at the Symposium on Encounters Between Religions in Old Nordic Times and Cultic Place-Names Held at Åbo, Finland, on the 19th-21st August 1987, ed. by Tore Ahlbäck (Åbo, 1990), pp. 294-315. Not us. very exciting paper… General stuff on disparity of pn and literary ev. etc. ‘It is not surprising that such local variation within Scandinavia is not reflected in the written myths which are mostly Icelandic. But it is yet interesting to notice that as late as the thirteenth century, when the Icelandic sagas were written, there must have existed an idea about the geographic dissimilarities regarding the cult. In Hallfreðar saga, ch. 5, we are told of some heathen Icelanders who come to Norway … Then they make a vow to Freyr if they get a fair wind to Sweden, and to Þórr and Óðinn if they get a fair wind back to Iceland’ (299). Norway pns strong on Freyja, weak on Frigg, but 5 Dís pns in the east (300). Contrasts with álfr, doesn’t it? 306-7 suggests that many names of goddesses which appear in Kennings are other names for/hypostases of Frigg. Certainly clers away a lot of otherwise dead obscure names; also allows Frigg to compete with Freyja for attention. ‘Freyja plays a much larger part in the myths than Gefjunm and her name—as opposed to Gefjun’s—is very well represented in the toponymic material and in the scaldic language. But there is one point that may indicate that Gefjun, in the last phase of paganism, was more important than the source material allows. In translations of Latin legends the name Gefjun is rather consistently used to translate the name of the Roman goddess Diana’ (309) no ref, the bitch! Tho’ not in kennings (309). ‘Where the female divinities are concerned, we see again and again that the conceptions of the individual and the collective merge into each other. This holds good for the goddesses towards the collective forces as a whole, and it holds good within each subgroup of female collective forces. // The same thing cannot be observed on the male side of the gods’ world. A slight parallel could perhaps be the relationship between the gods of the vanir family and the álfar, ‘the elfs [sic]’, or between the god [313] whom Egill Skallagrímsson in his stanzas in Egils saga ch. 56 and 57 calls landáss and landálfr, and the landvættir, ‘the spirits of the land’. But in any case, the merging into each other of an individual and a collective is far less obvious on the male side than on the female side’ (312-13).

*Mundal, Else, ‘Forholdet mellom gudar og jotnar i norrøn mytologi i lys av det mytologiske namnematerielet’, Studia Anthroponymica Scandinavica: Tidskrift for nordisk personnamnsforskning, 8 (1990), 5–18. Apparently argues that Freyja etc. might have been giantesses in some trads.

Mundal, Else, ‘The Perception of Saamis and their Religion in Old Norse Sources’, in Shamanism and Northern Ecology, ed. by Juha Pentikäinen, Religion and Society, 36 (Berlin: Mouton de Gruyter, 1996), pp. 97–116. [SW3 1.5.c.95.532] A bit pants, by Vkv thoroughly integrated which is nice and possibly citeworthy.

Mundal, Else, ‘Coexistence of Saami and Norse Culture—Reflected in and Interpreted By Old Norse Myths’, in Old Norse Myths, Literature & Society: Papers of the 11th International Saga Conference, ed. by Geraldine Barnes and Margaret Clunies Ross (Sydney, 2000), pp. 346–55.

Mundal, Else, ‘Mageplask i Mimes brønn. Nokre refleksjonar kring tverrfagleg forsking i tilknyting til Brit Solli: Seid, myter, sjamanisme og kjønn i vikingenes verden’, Maal og minne (2003), 36–48. Mageplask: belly-flop! Christ, seems to by in nynorsk or something weird anyway. Pretty hard. I get the idea she didn’t like Solli’s book…

Murdoch, Brian, Walthari: A Verse Translation of the Medieval Latin Waltharius, Scottish Papers in Germanic Studies, 9 (Glasgow, 1989)

Murphy, Patrick J., Unriddling the Exeter Riddles (University Park, PA: Pennsylvania State University Press, 2011)

Murphy, Peter, ‘The Anglo-Saxon Landscape and Rural Economy: Some Results from Sites in East Anglia and Essex’, in Environment and Economy in Anglo-Saxon England: A Review of Recent Work on the Environmental Archaeology of Rural and Urban Anglo-Saxon Settlements in England, Council for British Archaeology, Research Report, 89 (York, 1994), pp. 23–39. Heavy. Vs. any general regeneration of woodland after romans, tho’ some specific eg.s, citable as such. No specific pages I don’t think. Cereals decline but grazing must have been great enough to keep woods down. Tends to emphasise different agricultural strategies in different areas and conditions tho’, may also be citable for this?

Murray, A.T. (trans.), Homer: The Odyssey, 2 vols (London: Heinemann, 1919). Book 17, ll. 481–87 (p. 186):

‘Ώς ̉έφαθ’, οί δ̉ ̉άρα πάντες ύπερφιάλως νεμέσησαν·

ώδε δέ τις ε̉ίπεσκε νεων ύπερηνορεόντων·

“ ̉Αντίνο̉, ού μὲν κάλ̉ ̉έβαλες δύστηνον ’αλήτην,

bollocks to this, i CAN’t do it.

trans. (187): ‘So he spoke, but they all were filled with exceeding indignation, and this would one of the proud youths speak:

“Antinous, thou didst not well to strike the wretched wanderer. Doomed man that thou art, what if haply he be some god come down from heaven! Aye, and the gods in the guise of strangers from afar put on all manner of shapes, and visit the cities, beholding the violence and the righteousness of men” ’

Murray, Alan V., ‘Henry the Interpreter: Language, Orality and Communication in the Thirteenth-Century Livonian Mission’, in Crusading and Chronicle Writing on the Medieval Baltic Frontier: The Chronicle of Henry of Livonia, ed. by Carsten Selch Jensen, Linda Kaljundi and Marek Tamm (Farnham: Ashgate, 2011), pp. 107--34 [trans. as ‘Eesti keel Henriku kroonikas: Suulisus ja suhtlus XIII sajandi Liivimaa misjonis’, Keel ja Kirjandus 8–9 (2009), 559–72. http://keeljakirjandus.eki.ee/559-572.pdf.].

Murray, James A. H. (ed.), Thomas of Erceldoune, Early English Text Society, O.S., 61 (London, 1875) [NW1 719.01.c.1.53]. 4 MSS—Lincoln Cath., Thornton, Ff5.48 (mid-C15, lvii), Cotton Vit. E.x (late C15 some of it, but this bit mid C15 apparently. lviii), BL Lansdowne 762 (c. 1524x30, lix). Prophecies alone in BL Sloane 2578 (1547, lix). Thornton c. 1430x40 (lvi). Poem inverts fairy bride motif (royal-looking woman, bog standard bloke, she starts beautiful and turns ugly). Interesting? Does anyone else invert it thus? Fitt 1 no evidence of ‘elf’ or ‘fairy’ words at all that I spotted reading it.

N

Nagel, Alexander and Christopher S. Wood, Anachronic Renaissance (New York: Zone Books, 2010)

Nagy, Joseph Falaky, ‘Observations on the Ossianesque in Medieval Irish Literature and Modern Irish Folklore’, Journal of American Folklore, 114 (2001), 436–46. http://www.nelliportaali.fi:9003/sfxlcl3?sid=google&auinit=JF&aulast=Nagy&atitle=Fighting+Words&title=Oral+tradition&volume=18&issue=2&date=2003&spage=194&issn=0883-5365. staAbstract actually more appealing than the content itself, but it’ll do: The Scotsman James Macpherson’s treatment of Fenian tradition (stories centered on the figure of Fionn mac Cumhaill and his band of heroes) in his Ossianic poems is anticipated in key respects in the Fenian literature of medieval Ireland, particularly in the monumental text “Acallam na Senórach” (“Dialogue of the Ancients”). Among the shared features are the authorizing conceit that the written text is the extension of a disappearing oral tradition; the use of Fenian story to further a nascent sense of nation and of “us” versus “them”; and a pronounced interest in the emotional reactions of the characters to and in the narrative situations. This anticipation of the Macphersonian agenda provides a fascinating glimpse of folklorismus, as well as of folklore, in the medieval literary corpus.

Nahl, Astrid van, Originale Riddarasögur als Teil altnordischer Sagaliteratur, Europäische Hochschulschriften, series 1, 447 (Lang: Frankfurt am Main, 1981). 201-49 a motif index of riddarasögur—handy; has loads of parallels for different bits of Sigrgarðs saga. Only lists one motif for Sigurðar saga fóts though, the Quellenberufung, ie the story about it being written on a wall (Jarlmanns saga ok Hermanns III, 3l Konraðs saga 84, Clári saga 1, Flóvents saga 124. Index has mentions of Sigurðar saga fóts pp. 10, 12, 17, 22, 23, 26, 30, 31, 47, 59, 63, 65, 70, 137, 218, 221, 231, 251, 267. Interesting looking bits to check and come back to are: re writing on the wall: ‘Ein weiterer Hinweis auf aine beschriebene Steinwand als Quellenangabe findet sich im Laufe der Einleitung auch in der Sigurðar saga fóts (III,233). Diesmal wird als Herkunfstort Köln angegeben. Solche Vorreden des Verfassers sind zweifellos dazu gedacht, das Geschehen glaubwürdiger zu gestalten, indem er die Quelle gleich mitliefert. So wird die Handlung aus dem Rahmen des Erfundenen herausgehoben und mit einem Anflug von Wahrheit umgeben’ (17).

On sagas found on walls: `Sachlich bleibt dagegen wieder der Verfasser der Konraðs saga. In seinem Schlußwort liefert er die angebliche Quelle der Saga in einer Art, die deutlich an die Quellenangaben der Einleitungskapitel der Vilhjálms saga sjóðs, der Jarlmanns saga ok Hermanns und der Sigurðar saga fóts erinnert:

Ein clerkr faN þessa sogv scrifaða a streti eino með þessvm hetti, sem nv erv froðer meN vaner fra at segia (55)
' (26). Also pp. 137-38: 'Der Hinweis, man habe eine Saga geschrieben gefunden, begegnet ebenso in der Jarlmanns saga ok Hermanns (III, 3), der Sigurðar saga fóts (III, 233) under der Konraðs saga (S.84). Mit derselben Quellenangabe beginnt die Clári saga:
Þar byrjum vér upp þesse frásǫgn, sem sagði virðuligr herra Jón byskup Halldórsson, ágætrar áminningar, -- en hann fann hana skrifaða með látínu í Frannz í þat form, er þeir kalla [138] "rithmos", en vér kǫllum hendingum(140).
Diese Quelle ist bis heute nicht bekannt' (137-38).

‘In der Siurðar saga fóts ist das Motiv vom Auszug des Prinzen weniger stark betont. Wie in anderen Sagas geht es zwar hier auch darum, eine Reihe von Abenteuern zu bestehen, doch weichen diese—wie später zu zeigen sein wird—in ihrer Struktur von denen der anderen Sagas ab’ (30). ‘Eine gesondert Stelle nimmt unter den originalen Riddarasögur die Sigurðar saga fóts ein. König Ásmundr von Húnaland verlobt sich ohne Einverständnis mit Signý, der Tochter von König Knútr. Ohne Boten führt er seine Werbung selbst durch. Knútr dagegen verlobt seine Tochter—ebenfalls ohne deren Einwilligung—mit Sigurðr. // Diese Situation ist aus den meisten Riddarasögur hinreichend bejannt. Gewöhnlich folgen in dieser Lage erbitterte Schlachten zwischen den beiden Freiern, wobei stets der vom Vater Erwählte siegt. Nicht so in der Sigurðar saga fóts. Während des Hochzeitsfestes von Signý und Sigurðr wird die Braut entführt, die Hochzeit kann nicht stattfinden. Ásmundr will aber nicht um seine Braut kämpfen oder sie unrechtmäßig behalten. So schlägt er einen Handel vor: Entweder soll der andere Signý behalten und dem Ásmundr Land schenken, oder Ásmundr will Signý behalten und dafür bezahlen. // Dieser Vorschlag ist für die Riddarasögur einzigartig. Sigurðr entscheidet aber, in der altbekannten Art zu kämpfen, verliert jedoch. Doch der Sieger Ásmundr handelt nicht mehr konsequent. Obschon er gewonnen hat, will er nun Signý an Sigurðr abtreten, wenn Signý das wolle. Diese will aber lieber bei Ásmundr bleiben und ihn heiraten. Völlig unlogisch erscheint das Geschehen, als Ásmundr daraufhin Signý gegen ihren Willen mit Sigurðr verheirater und die beiden, die einander nun gar nicht mehr heiraten wollten, fortan eine überaus glückliche Ehe führen. // Offensichtlich treffen an dieser Stelle verschiedene Motive und Erzählelemente zusammen, deren Ganzheit nicht mehr erkannt oder verstanden wurde, so daß sich Bruchstücke davon ineinander geschoben haben zu einem neuen Ganzen, das in dich nicht mehr einsichtig ist’ (47). 137-38 Clári saga as source for wall motif again. ‘Eine Sonderstellung nimmt unter den originalen Riddarasögur die Sigurðar saga fóts. Obwohl sie keine direkten Beziehungen zu Fornaldarsögur aufweist, könnte sie dennoch eher als typische Fornaldarsaga denn als Riddarasaga bezeichnet werden. Sie verwendet kaum Erzählelemente, die die Riddarasögur ausmachen, ist im Ton sachlicher gehalten als alle anderen, verwendet kaum übernatürliche Elemente und fügt sich von der Problematik her wie auch von der Lösung eher in die Fornaldarsögur ein’ (251).

Napier, Arthur S. (ed.), Old English Glosses, Chiefly Unpublished, Anecdota Oxoniensia, Mediaeval Series, 11 (Oxford: Clarendon Press, 1900)

Narváez, Peter, ‘Newfoundland Berry Pickers “In the Fairies”: Maintaining Spatial, Temporal, and Moral Boundaries Through Legendry’, in The Good People: New Fairylore Essays, ed. by Peter Narváez, Garland Reference Library of the Humanities, 1376 (New York: Garland, 1991), pp. 336–68.

Nash, Geoffrey, Writing Muslim Identity (London: Continuum, 2012). 'The point I am seeking to make here is -- whatever the politics of the moment proclaim, and whatever the secular and the believing practitioners of religious hermeneutics may say -- Islam is a religion, not an ideology, and there is no point, ultimately, in making war with religion' (2). COnvenient para on the ways Islam gets (mis)represented p. 3. 'Undoubtedly specificities of the more recent and contemporary West--Muslim clash represent a change from the encounter of Elightenment/Christian world-view that operated in modern times with previously nuanced (mainly traditional) Islams. It is clear that there has been an important shift from the imperialist Enlightenment/Christian character of the Kulturkampf against Islam in the late imperial period (1880-1920s) as opposed to the secular democratic one of the late modern/postmodern period (1970s to date). Surprisingly, perhaps, a precise history of this changing encounter has yet to be written. There has, for example, been a pronounced shift around the marker "civilised" as applied to western values. "In the 19th century, the West considered the wearing of clothes as the mark of civilization; it was "savages" who went naked. In the 20th and 21st centuries, however, semi-nudity became the signifier of western superiority" (Young 2003: 83)' (3). 'Suffice to say, with the downfall of Communism and the end of the Cold War in the 1990s there arose a "West v the Rest" binary which in real terms meant the West against the Muslim world. For one western Muslim thinker this "is more than a clash of cultures, more than a confrontation of races: it is a straight fight between two approaches to the world, two opposed philosophies. [...] One is based in secular materialism, the other in faith; one has rejected belief altogether, the other has placed it at the centre of its world-view. It is, therefore, not simply between Islam and the West" (Ahmed, A. 2004: 264).' (4). 'in recent writing, literary or otherwise, Islam has been singled out as the western world's Other' (5).

Näsström, Britt-Mari, Freyja: The Great Goddess of the North, Lund Studies in History of Religions, 5 (Lund, 1995).

Näsström, Britt-Mari, ‘Freyja and Frigg—Two Aspects of the Great Goddess’, in Shamanism and Northern Ecology, ed. by Juha Pentikäinen, Religion and Society, 36 (Berlin: Mouton de Gruyter, 1996), pp. 81–96. Pretty obvious stuff really. 89 quotes a modern Swedish Merseburg-type charm with Frigg and Freyja.

Näsström, Britt-Mari, ‘Stucken, hängd och dränkt: Rituella mönster i norrön litteratur och i Adam av Bremens notiser om Uppsalakulten’, in Uppsala och Adam av Bremen, ed. by Anders Hultgärd (Nora: Nya Doxa, 1997), pp. 75–99.

Nealon, Jeffrey T., Plant Theory Biopower and Vegetable Life (Stanford, 2015)

**Neckel, G., Walhall, Studien über germanischen Jenseitsglauben (Dortmund, 1913). ‘Neckel finds traces of the Mahre even in the Scandinavian valkyries’ (Donahue 1941, 5).

Neckel, Gustav (ed.), Edda: Die Lieder des Codex Regius nebst verwandten Denkmälern: I. Text, 4th rev. ed. by Hans Kuhn (Heidelberg, 1962). Hyndluljóð 23-24 lists some of the Arngrímssynir, born of Argrímr and Eyfura st. 24. 33: ‘Ero v²lor allar frá Viðólfi, / vitcar allir frá Vilmeiði, / enn seiðberendr frá Svarth²fða, / i²tnar allir frá Ymir komnir’ st. 33. Suggests Finnish assoc with seiðr?

Neckel, Sighard, ‘Refeudalisierung der Ökonomie: Zum Strukturwandel kapitalistischer Wirtschaft’, MPIfG Working Paper 10/6 (Cologne: Max Planck Institute for the Study of Societies, July 2010), http://www.mpifg.de/pu/workpap/wp10-6.pdf.

Nedkvitne, Arnved, The Social Consequences of Literacy in Medieval Scandinavia, Utrecht Studies in Medieval Literacy, 11 (Turnhout: Brepols, 2004). ‘The stronger position of the vernacular in Norway and Iceland can be explained by English influence on the Norwegian church in the Christianization period. In England before 10600, Old English was the main administrative language for state and church, it was therefore natural for the English missionaries to encourage use of the vernacular in Norway as well. In Denmark and Sweden, on the other hand, German influence via the archbishopric of Hamburg-Bremen was stronger, and in those countries administration was in Latin’ (11). Interesting not only for Scand but also England. Vs. technology of writing having necessary and similar consequences wherever it’s introduced (a la Ong and Goody): ‘This kind of technological determinism has a long tradition in medieval historiography. Feudalism has been explained by the invention of the stirrup, the Viking raids by the construction of the longship, et cetera. The weak point in this kind of analysis is that it neglects to ask why these new technologies were so widely used. They oversimplify the situation by failing to take into account the fact that new technologies were part of a larger social development’ (13). Earliest use of writing in parish admin in Norway is when bishops write to priests to admonish them; 'The reason for using writing in this case was that the matter could end up in court' (161)--what language is this in? Check KNLM s.v. kirkeværger: Norge. '...in Norway, judicial documents had always been issued in the vernacular' (178). Denmark chancery mainly in Latin with some Danish letters from 1377; after 1400 it spreads west of Øresund, and after 1425 most letters in Danish throughout Denmark (178-79). Vernacular charters common after 1400; 'In Sweden and Denmark this marks the beginning of the use of the vernacular in state administration, an important event in the development of the native language in both countries. In Norway and Iceland it was not equally important in this respect because Norse had been the administrative language from the very beginning' (179). Hanseatic merchants in Bergen using literacy or being in touch with those who did (179-83), cf. 193. 198- on evidence for peasant literary; besides some runes, there's the point that some letters don't name a priest in the witness list--but if a priest was present, it would be odd not to name him. But couldn't letters be drawn up after the event? 'Literacy was a rare skill, and could become a source of social advancement for peasants. In the Late Medieval centuries the king delegated minor administrative tasks to prominent members of the peasant communities. In Norway and Sweden this offical was known as a lensmann, in Denmarks a herredsfoged. In Norway a larger number of peasants and townsmen were also given the title of lagrettemann. This entitled them to co-judge in court cases, but was largely used as an honorwary title. Literacy was useful for them in their work, and it was probably in this peasant elite that literate candidates were to be found' (199).

Nedoma, Robert, Die bildlichen und schriftlichen Denkmäler der Wielandsaga, Göppinger Arbeiten zur Germanistik, 490 (Göppingen: Kümmerle Verlag, 1988). Basically a PhD thesis it seems. Nothing very exciting I don’t think.

Nedoma, Robert, ‘The Legend of Wayland in Deor’, Zeitschrift für Anglistik und Amerikanistik, 38 (1990), 129–45. NBs that Welund and Deor both artists suffering calamities at the hands of a kind—but opposite calamities (130). What a crappy article. But citable as survey on cruces of Deor re Wayland. Bits nicked from 1988 book, he admits (139).

Neidorf, Leonard, 'The Dating of Widsið and the Study of Germanic Antiquity', Neophilologus, XXXXX (2012), DOI 10.1007/s11061-012-9308-2. Nice argument for early dating of Widsiþ and for the commitment it would show to a Germanic identity in early ASE. Nice discussions of recent post-heroic work.

Neidorf, Leonard, 'Wealhtheow and Her Name: Etymology, Characterization, and Textual Criticism', ''Neophilologus'', 102 (2018), 75–89.

Ástráður Eysteinsson and Úfhildur Dagsdóttir, `Icelandic Prose Literature, 1940--2000', in A History of Icelandic Literature, ed. by Daisy Nejmann, History of Scandinavian literatures, 5 (University of Nebraska Press: 2007), pp. 404--70. 'It would seem that, in the fiction of the early 1980s, men have lost their traditional roles and are looking for their place in a changing world' (440). It appears they still are! 443 emphsises that it's in the 1970s that writing gets more urban, moving beyond the theme of migration to Reykjavík and into growing up there; I guess now the focus has come to be on ounger people trying to comprehend what they've moved away from. 'Realism has been the dominant mode in prose literature, and, while modernist writers such as Svava Jakobsdóttir, Guðbergur Bergsson, Steinar Sigurjónsson (1928--92), and Thor Vilhjálmsson all employed fantasy to a considerable extent, it functioned as a part of the modernist aesthetic. [...] In popular discourse fantasy is usually simply seen as either a wholly separate world, as in J. R. R. Tolkien's The Lord of the Rings (1953), or a certain tendency away from realism, as in the magical realism of some Latin American fiction. While the latter type of fantasy was occasionally seen in Icelandic fiction, the former type was practically nonexistent, and, where it did appear, it was clearly positioned within the boundaries of children's literature. In the 1990s, however, there was a considerable surge of fantastic literature' (XXXXX). 'One of the motivations of historical novels is, of course, the urge, not only to preserve the past from oblivion, but also to unearth and dramatize traditions, sign system, narratives of earlier ages that speak to, or even clash with, modern life. Given the significance of Iceland's medieval literary output, it is no wonder that historical novels often go back to the Middle Ages, even to the mists of its mythological accounts, as does Jakobsdóttir's Gunnlaðar saga. It is also noteworthy how often historical novels---certainly one of the most prominent categories of Icelandic fiction during the past twenty years---cross an interest in the past with an awareness of Iceland's connections with the outside world, a double movement similar to that found in Jakobsdóttir's recent work. [and not dissimilr to Íslendingasögur themselves... --AH] Such novels seem to refute the insularity that is sometimes seen as an integral part of Icelandic history and its preservation of language and literary traditions, emphasizing instead how Icelandic identities are partly marked by routes between the island and other shores' (462). Dead useful for me. A similar time/space movement clear in post-Crisis work, though not always with this cosmpolitan-sounding outlook. Worth noting the literariness and prestige of historical fiction n Iceland generally--a distinctive feature in itself. 468-70 some comments on the Icelandic literary and publishing scene.

Nejmann, Daisy, `Foreign Fictions of Iceland', in Iceland and Images of the North, ed. by Sumarliði R. Ísleifsson (Québec: Presses de l'Université du Québec, 2011), pp. 481--511. Looks at five recent creative works set in Iceland from different countries. There are few apart from medievaltastic ones. 'Contemporary Iceland has never really been able to compete with the romantic allure of its history. During the last few decades, however, there has been a noticeable change from an almost exclusive interest in the Iceland of the past to the "cool" and trend-setting Iceland of the present, which has raised the profile of modern-day Iceland in European culture and even, to a modest extent, in literature' (481).

*Nelson, C. E., ‘The Origin and the Tradition of the Ballad of “Thomas Rhymer” ’, in New Voices in American Studies, ed. by Ray B. Browne, Donald M. Winkelman and Allen Hayman (Purdue, 1966), pp. 138-50.

***Nelson, Deborah, ‘Yonec: A Religious and Chivalric Fantasy’, USF Language Quarterly, 16 (1978), 33–35.

Nelson, Janet L., ‘Queens as Jezebels: The Careers of Brunhild and Balthild in Merovingian History’, in Medieval Women, ed. by Derek Baker (Oxford: Blackwell, 1978), pp. 31–77. Nothing very juicy for me :-(

Nelson, Marie, 'The Rhetoric of the Exeter Book Riddles', Speculum, 49 (1974), 421-40 Stable URL: http://www.jstor.org/stable/2851750

Nelson, Marie, ‘An Old English Charm against Nightmare’, Germanic Notes 13 (1982), 17-18. [L701:4.c.13 order in west room]

*Ness, Robert, ‘The Old Hag Phenomenon as Sleep Paralysis: A Biocultural Interpretation’, Culture, Medicine and Psychiatry, 2 (1978), 15-39.

Nesse, Agnete, `Written and Spoken Languages in Bergen in the Hansa Era', in Aspects of multilingualism in European language history XXXXX, pp. 61-84. p. 62 `The humiliating fact that in the late Middle Ages Norwegians gave up their own written language and started writing Danish instead has led to an almost frantic search for the `real' Norwegian language'--and Bergen dialect has to be shown to predate this (and so, coincidentally, LG infl) (62). Neo-grammatical approaches problematic for lang contact too 62-63. Key Bergen dialect features arise in the 1500s actually (64). `a bilingual community can have many different faces. All inhabitants can be bilingual, one group can be bilingual and another monolingual, a mixed code can be established, etc. Trying to find out what kind of bilingual community--if any--existed in Bergen 500 years ago means that written sources have to be interpreted both in the light of what languages that are actually written in and what can be read between the lines about language use in that society' (69). Wow, great demolition of evidence for code-switching within C17 Bergen document showing that it's entirely the product of the ediot (70).

*Neuman de Vegvar, C. L., The Northumbrian Renaissance: A Study in the Transmission of Style (London, 1991) should have things re FrC

*Neuman de Vegvar, Carol, ‘The Travelling Twins: Romulus and Remus in Anglo-Saxon England’, in Northumbria’s Golden Age, ed. by Jane Hawkes and Susan Mills (Stroud, 1999), pp. 256–67.

Nevalainen, Terttu, and Helena Raumolin-Brunberg, Historical Sociolinguistics: Language Change in Tudor and Stuart England (London, 2003). ‘Language variation and change have intrigued sociologists from the very beginning. Back in 1968, when sociolinguistics was a relative new-comer as an academic discipline, Uriel Weinreich, William Labov and Marvin Herzog drew up an agenda for the study of language change in its social context. The process consists, they suggested, of the actuation of a change in a language at a given time, its transition from one state or form to another, its embedding in the linguistic and social structures where it emerges, and its social evaluation by speakers’ (1). ‘Following te distinction made by James Milroy (1992) between speaker innovation and linguistic change, we will argue that it is only when an innovation has been adopted by more than one speaker that we can talk about change in the linguistic system. As Milroy (1992: 169) put it: ‘it is speakers and not languages, that innovate’ (2) sounds just the like rallying call of historical anthropology. ‘Suzanne Romaine’s Socio-Historical Linguistics (1982a) was the first systematic attempt to analyse historical data using sociolinguistic models’ re C16 scots(2). ‘Reconstructing how language changes diffuse socially is one of the major tasks, if not the major task, of historical sociolinguistics’ (10) fair enough, and the fact that it’s not my bag probably says something. ‘In traditional historical linguistics and philology, the role of social status in language variation and change has also rarely merited more than a cursory treatment’ (12). They seem to rate *Burke 1992—check? ‘It is obvious that a number of issues that interest historical linguists fall within the domain of the sociology of languag. This is particularly true the further back in time we go and the sparser our textual sources become. Although there might not be much material to throw light on mattes such [17] as social gender differences in Old English, it is quite possible to find out about bi- and mutlilingualism, code-switchingand language policies in Anglo-Saxon England’ (16–17). Citing Toon 1983, Thomason and Kaufman 1988, Machan 2000. Other useful looking refs are Machan-Scott 1992, Milroy 1992. Otherwise goes into detail which I don’t need really.

Nevill,e Jennifer (2-3). ‘One might suppose that the representation of wild beasts and the wind reflects a misapprehension of the most significant [9] source of danger on the part of a primitive society, and cite as evidence the selective silences regarding rodents and other, apparently innocuous wildlife: the Anglo-Saxons could afford to ignore much of what they experienced daily and instead represented creatures that they experienced relatively infreuqnelty, such as dragons … That is, while it may be true that the Anglo-Saxons drew upon more than fear and paranoia when representing natural phenomena in their poetry, it is equally true that they drew upon less than their complete experience of the physical environment. The physical reality of “the natural world” could play a very small role in determining what of it was represented and how it was represented’ (8-9). ‘Representation is an act of assimilation and interpretation: to represent an object is to place it within a structure that assigns value and meaning to it … For exaple, in early modern England writers represent animals so as to emphasise their sharp differentiation from the human race, and thus for such writers “the natural world” comprises traits inferior to those of human nature. The depiction of such traits does not merely provide facts about creatures; it reveals how the human race views itself, what it prizes and despises, through its assimilation of otherwise neutral data to value-laden patters’ (10).

NBs different aims of The Panter from modern nature description (12-13)—nice example here of how the visual ain’t the point in this stuff (except Liber Monst; how does Aldhelm fit here?). Fits very well with Clemoes’s thing about actions being the point. Hope she follows this up—if not, do it yerself. ‘it [the natural world] is not really a self-sufficient, externally defined entity at all. it is instead a reflection of human constructions’ (16).

Contrasts liber monst, letter of alex to arist, wonder of east, etc. with some OE poetry. Grendel etc as useless nature, because not tames—and not therefore properly described. Useful also re gcl/wfL. 29-21. But: ‘The interest [of the liber monst] in [32] giant horned serpents and hippopotami appears quite distinct from the apparent indifference of the Beowulf-poet to niceras, but in fact these wondrous beasts are not substantially different. The Beowulf-poet’s description of niceras focuses on their dangerous ferocity … While the Liber monstrorum often provides additional information (for example, size and colour), it, too, focuses on ferocitas ‘fierceness’ ’ (31-2). ‘…clear distinctions between the human and non-human were sought and asserted, even though the very existence of the monstrous raes raised the question of intermediaries between them … In Anglo-Saxon literature, however, the distinction between humanity and the natural world involved not so much the assertion of human superiority (as in Elizabethan writing), but rather the recognition of human inferiority to nature’s power’ (35).

Sfr as being vs nature unlike OIr approach (well well), 37, incl ‘Even whales, which are dangerous monsters in Old English poems, are seen by the Irish poet as the “greatest of wonders” ’ (37). Nbs all the un- adjs applied to Grendel: ‘What Grendel is not defines what the human is or should be’ (38). ‘The depiction of nature’s power—however accurate, complex, original, traditional or derivative it might be—serves to reflect and point to humanity’s powerlessness; wowhere is this more evident, perhaps, than in the comparison of hell’s torments with exposure to the elements. Literal accuracy and fidelity to previous authorities do play a role in some of these representations of the natural world, but such issues are subordinated to the purpose of locating the human race in its place amidst external powers, of confining and thus defining humanity’ (52). Grendel as the force of the natural world 70ff. Hmm, not entirely sure, tho’ she has some decent arguments 70-4. ‘Grendel’s power thus demonstrates not a damnable fault in Hrothgar’s people but the limitations of a human society’ (74).

‘Beowulf’s victory eliminates Grendel’s vague and frightening power and “reconciles” Grendel , if not to peace, then at least to human scale and human terms—a very satisfactory renogotiation of nature’s power … He transforms Grendel’s intractable threat into a dismembered corpse. His efforts end when Grendel is fully integrated into human [81] society: “naturalised” in human terms, but “denatured” in terms of his place in the natural world. That is, Grendel ceases to be a limiting and defining force for human society and becomes instead an object defined by society. His arm and head are henceforth, like a hawk or ornamented horse, treasures that Beowulf can bestow upon Hrothgar—counters in and tokens of the system of exchange that maintains human society’ (80-81). Cf. my fairy bride as aconomic pawn thing; Þryþ.

105 NBs that Glc A’s demons are neither in heaven nor hell, so that trad’s obviously around early, and says see also The Prose ‘Solomon and Saturn’, ed. Cross and Hill, pp. 97-98. NB nihtgenga glosses hyena too (108): ‘terms like nihtgenga may literally describe a creature’s habits rather than stand as names’ (108). Pretty crappy discusion really. fæcce odd because it occurs app. as lemma in Cleo A3 and Corpus, glossed by mære. Not a Latin word, app.—maybe etymon of fetch? But OE>OE gloss weird. 106-7. ‘it may be that faecce was an Irish word; “fetch” appears only to have been in popular use in Ireland’ (107) citing OED. Hmm. ‘The lack of a certain meaning for faecce, however, is almost to be expected, given its context. The examination of mære undertaken above, far from identifying and limiting the meaning of the word, shows above all that mære possessed a wide range of associations and concepts. These include not only the elves, dwarves, ghosts, giants, witches, goblins, satyrs and pagan gods that have been mentioned above but extend to fauns, [108]naiads, dryads, hamadryads, muses and devils’ (107-8). !! ‘On the other hand, it is clear that the Anglo-Saxons has some kind of creature in mind when they worried about a mære. It is also clear that it is not a human harmer: mo mære, elf or demon lives within the human circle of light, all reside outside, in the natural world, like the giant living in the fens in Maxims II’ (108).

Re denaturing process of the reed into a pen in EB riddle 60 114-15 (and cf.’d to tree and antler into battering ram, tool, ink-horn)—triumph over nature, perhaps cf. similar triumph involved in carving a rune-stave. 113-14 likewise, animal into gospel book.

Re disease causes: ‘a cause is occasionally cited with little basis that can be perceived from a modern point of view—flying venom, for example, or projectiles shot by elves’ (117). I dunno! Same page, swallows Storm’s ‘Wiþ ylfa gescotum’ whole. Takes hægtessan as ‘witches’ (120). 120-22 re Wið fær. ‘While modern readers may remain sceptical about the medical success attainable by such a remedy, within the literary sphere of the charm itself the strategy is victorious, for it allows an individual to assert power and [122] control over the natural world and achieve a victory like that in the Exeter Book Riddles discussed above’ (121-22).

‘Despite the difference apparent to a modern reader between a spirit or demon who sits upon sleeping people, a partly human, partly bestial woodland creature and a god of agriculture, Old English glossators apparently felt that one word, mære, could serve for all. The lack of distinction may in fact have arisen much earlier, since Pliny describes a remedy (made from the tongue, eyes, gall and intestines of a snake) designed to help people troubled by the gods of the night and by fauni—that is, apparently, plagued by nightmares’ (106, citing in n. 77 Naturalis historia XXX.xxiv).

Neville, Jennifer, ‘Monsters and Criminals: Defining Humanity in Old English Poetry’, in Monsters and the Monstrous in Medieval Northwest Europe, ed. K. E. Olsen and L. A. R. J. Houwen, Mediaevalia Groningana, new series, 3 (Leuven: Peeters, 2001), pp. 103–22.

*Neville, Jennifer, ‘History, Poetry and “National” Identity in Anglo-Saxon England and the Carolingian Empire’, in Germanic Texts and Latin Models: Medieval Reconstructions, ed. by K. E. Olsen, A. Harbus and T. Hofstra, Mediaevalia Groningana, 2 (Leuven: Peeters, 2001), pp. 107–26. Looks moderately interesting, stuff about Scyld Scefing and Brunanburh.

Neville, Jennifer, ‘The Unexpected Treasure of the “Implement Trope”: Hierarchical Relationships in the Old English Riddles’, Review of English Studies, 62 (2011), 505–19. doi: 10.1093/res/hgq131.

Newell, Stephanie, 'African Popular Literature and Postcolonial Literary Production', in Cambridge History of Postcolonial Literature, ed. by Ato Quayson XXXXX. 'The print-mediated space of African popular literature bears striking similarities to African folktale genres, in which storytellers produce entertaining and didactic narratives with a view to provoking debates among the audience. History is not segregated from fiction as a category in this local literature: instead, the two genres envelop one another without contradiction.' More along these lines there too.

Newstead, Helaine, ‘Some Observations on King Herla and the Herlething’, in Medieval Literature and Folklore Studies: Essays in Honor of Francis Lee Utley, ed. by Jerome Madel and Bruce A. Rosenberg (New Brunswick, NJ, 1970), pp. 105–110. Not ver citing, but emphs the variety of sources and stuff.

Nicholas, David, The Northern Lands: Germanic Europe, c. 1270--c.1500 (Chichester: Wiley-Blackwell, 2009). Has a section on language—looks handy and historiographically significant.

Nicolaisen, W. H. F., The Picts and their Place Names (Rosemarkie: Groam House Museum Trust, 1996). Just a pamphlet of a lecture. But it’s given me a thought or two. 7 shows that Pett is a loanword in Gaelic. Obviously from p-Celtic, and ‘the great majority of Pit- names’ have Gaelic specifics. ‘Only a small number of Pit- [sic re italics] names contain specifics that can definitely be said to be Pictish; among these are Pitpointie in Angus (Petponti[n] 13th century “bridge portion”, Pitbladdo in Fife “flour portion”, and Pitfour in Perthshire (Pitfur 1357) “pasture portion”, but even Pitbladdo shows early, though perhaps only temporary, Gaelicisation (Petblatho 1481), and Pitfour may have the Gaelic loan-word pór as a specific, rather than the Pictish original. The conclusion is inevitable that most of the Pit- names were coined by speakers of Gaelic and not by speakers of Pictish; they therefore lay themselves open to the criticism that, because of their “hybrid” nature, they are of little value as evidence for a Pictish presence and that consequently their geographical distribution is suspect when it is interpreted as indicative of the settlement area of the Celtic-speaking Picts’ (7), and reckons that this can be countered by the fact the the element appears only in ‘what had previously been “Pictland” ’ (7). Defined how? Symbols stones presumably... But couldn’t it just be a contact phenomenon, with only Easterly gaelic dialects loaning the element? It would be interesting to check the etyms of the Westerly outliers to see if there’s any theme.

Niedner H. Solanum dulcamara L. -- a "plant cortisone"? Medizinische Monastsschrift fur Pharmazeuten 1996; 19(11): 339-340. cited in http://freidok.ub.uni-freiburg.de/freidok/volltexte/2004/1131/pdf/Dissertation_S_Hezel.pdf (which says: ‘Auch Solanum dulcama L. (Bittersüss)-Creme

wird zur Behandlung der Neurodermitis verwendet. Jedoch ist die

entzündungshemmende Wirkung der Bittersüß-Steroidalkaloide und –saponine

bisher nicht durch kontrollierte klinische Studien belegt und der postulierte

Wirkmechanismus umstritten (Niedner 1996).’)

*Nielsen, Åge Niels, Runestudier (1968). 12ff. with refs re ræte, ‘He takes the word to mean a (shrivelled-up) witch or warlock’ (Moltke 1985, 147).

Nieminan, Anna, ‘The Cultural Politics of Place-Naming in Québec: Topoymc Negotiation and Struggle in Aboriginal Territories’ (Unplublished Ph.D thesis, University of Ottawa 1998). Downloaded from http://www.collectionscanada.ca/obj/s4/f2/dsk2/tape17/PQDD_0008/NQ32454.pdf (cf. http://iportal.usask.ca/index.php?sid=777258713&id=6187&t=details)

Niles, John D., ‘The Æcerbot Ritual in Context’, in Old English Literature in Context, ed. by John D. Niles (Cambridge, 1980), 44–56. Contextualising with ref to annals of disease, famine etc. (44-5). Not pagan at all—‘it is the text of a solemn Christian rite’ (45). NB it’s vs dry oððe lyblace—invoking Erce vs. witchery. ‘The character of Æcerbot as a counter-witching charm in no way counts against the rite being performed seasonally, of course. It is last year’s crops which have failed, and the rite is designed to prevent a recurrence of failure in the coming year’ (47). 47-8 plough Monday customs etc, C19. ‘Although one cannot prject modern British folk customs back over the centuries into Anglo-Saxon England, the Plough Festival ceremonies of modern England have enough in common with the Æcerbot for us to imagine that the Anglo-Saxon text describes not a unique event but a general custom’ (48). NBs that the image of the ‘yeoman farmer’ is pants—agri evidence makes the lord of the manor the plausible bod for this ritual (49). Seeks to explaim omission of hardwood trees from gathering of every sort of tree on land, but explanation would surely also exclude lots of other things (50). Semantics of heardan beaman? Handy little summary of ritual signif. of the cross in AS Xianity (51).

‘Yet we may ask: Did the rite work? … To me there can be no doubt: if the rite ever was enacted the way it is written, then there is no question of its not working. It could not help but work, almost regardless of the amount of annual rainfall. The reason for this is simple: the rite itself, for those who took part in it, was an act of communal re-creation. The rite would have been so dramatic a visual and auditory experience, from sunup to sundown, with the processions from the fields to the church and from the church to the fields, with the singing of masses and the chanting of prayers, that the attention of an entire community would have been riveted on the act of opening the fields. Once this attention was aroused and focused, then the long, hard, communal process of winning the year’s food was well on its way’ (56).

*Niles, J. D., ‘Tam Lin: Form and Meaning in a Traditional Ballad’, Modern Language Quarterly, 38 (1977), 336-47.

Niles XXXXon paganism and esp. Wið fær as ‘pagan’ in camb. hist.

Niles, John D., Homo Narrans: The Poetics and Anthropology of Oral Literature (Philadelphia: University of Philadelphia Press, 1999). p. 4 quotes Richard Bauman arguing that narrative doesn’t reflect society, it IS society. Rings a bell—except Bauman is late 80s... Ricoeur’s approach to narrative is about subjectivity—Cartesian sort of bent. Niles is about society (4–5). Disses the term oral literature (citing Nagy and Ong). One of his points is that it makes it seem like literature is the unmarked form of the two, but obviously it’s not. ‘When one takes an evolutionary view of human culture, oral literature is the norm and written literature the exception. Writing has not displaced oral modes of expression [er, well surely it has displaced some?]; it has supplemented them. As Goody and Watt stressed some while ago, ‘we must reckon with the fact that in our civilization writing is clearly an addition, not an alternative, to oral transmission’ ’ (28). 29–30 argues for using John Miles Foley’s concept of wordpower, basically meaning any kind of heightened register, corresponding to giedd. I guess he’s after something like discourse, but more suited to lit crit, right? Discourse is okay with me... Lack of interest in folklore in British + US academia 36–38; ‘The research into vernacular cultures that is done by professionals is generally subsumed into either departments of of sociology, where oral narrative tends to be ignored, or social anthropology, where it tends to be regarded more as a source of information (about religion, kinship structures, customary behaviour, and other social phenomena) than as a rhetorical form worth studying in its own right, as one might analyze any kind of literature’ (37). Potentially important distinctions for defining orality re the Middle Ages: what makes it different from just studying society? Might also relate to construction of big division between our non-oral culture and medieval orality. Maybe in Finnish academia there’s a clearer sense that the oral culture of a century or two ago didn’t make the world a fundamentally different place. Hmm, talk to some people about that? Various literary niceties of prose/verse, where stanzas begin/end, etc. don’t work very well, but when someone’s performing poetry, you know it (if they’re any good). About bearing, tone of voice, culturally specific gestures etc. 55–57.

Taks about discourse and stuff, speech act theory, language as ‘endless play of significance’ (66–67) and says ‘Observations like this are not news. For thousands of years, the chief means of getting things done in human affairs has been through the power of the spoken word’ (67); develops with ‘This is the priest’s art as well as the poet’s, the king’s as well as the commoner’s’ and so on, but the previous sentence is the most useful for me (67). ‘Whatever the prehistory of the text of Beowuf may be, the same questions regarding function can usefuly be posed of it. What purposes were serves by the performance or recording of a poem of this character? What are the cultural issues to which this text represents a response? What role did oraly based narratives of this kind have not only in the creation of new mentalities that were responsive to new developments in society at [68] large? However essential such questions may be, they are not so often raised in the scholarly literature as one might think’ (67–68). Discusses role of oral it in constructing (rather than just conveying) wisdom (though not exactly in these terms); resists idea of oral lit as being basically about sustaining social order—what would we do with subversive texts/tellers; how would we explain cultural change? Goes for dynamism instead, especially of wisdom (68–70). ‘I find it helpful to think of orl narrative as satisfying six main functions: the ludic, the sapiential, the normative, the constitutive, the socially cohesive, and the adaptive. Not all these functions need be satisfied simultaneousy, but most of them are likely to be’ (70). ‘N. F. S. Grundvig, the pioneering Danish schoar of eary Germanic literature, was probably on the mark when he replied as follows to the question of what the poet’s intention was in creating Beowulf: ‘If I know the poets of the past, they were, with such compositions, conscious of no other intention that to entertain themselves and others. // Entertainment can be a serious business, however, and it would be a hardy scholar these days who woud claim that all the effects of a given work of art are a product of the conscious intentions of its maker. Cultural activites that are keenly expressive of the underlying spirit of an era have commonly been viewed as mere entertainment, and it is paradoxically this ludic quality that enables them to bear effortlessly a heavy cargo of meaning. The examples of Hollywood Westerns or 1950s comedies of divorce and remarriage come to mind in this connection’ (70). Brings me to think about how function and effect are not the same. Function of a film is to make money; to make money it needs to not offend people’s sense of security or propriety, and its effect may be preservation of the social order. Or it may make money by attracting people who do want destabilisation. But these aren’t its functions.

Niles, John D., ‘The Problem of the Ending of The Wife’s Lament’, Speculum, 78 (2003), 1107–50. 1107–12 summary of his assumption: speaker a woman, 1 man, not allegory, etc. Sets it in heroic age ‘Like other Old English poems with which it has some affinities … the poem is set in a world that seems like an Anglo-Saxon author’s dream of his people’s pre-Christian past. This is a fabulous northern world of lords and retained, gifts and scops, wars and feuds, dynastic rivalries, arranged marriages, intrigues, and exiled victims of circumstance’ (1111). Says that Jerome Mandel Alternative Readings in Old English Poetry (New York, 1987), summarises WfL issues 149–55 and then has his own 155–73. Some discussion of readings of last 12 lines 1112–1120. Wider context 1120ff. Biblical and other Xian, liturgical curses incl. in psalms 1120–1125 ‘In the light of texts like this, one can reasonably conclude that during the later Anglo-Saxon period, both the clergy and the laity would have been so habituated to the language of imprecation that they would have regarded the act of cursing as a normal and legitimate feature of their social world’ (1125). And in charters etc. 1125–28. Lexical OE ev. and related contextual stuff 1128–33. ‘Whether we look to the solmn ecclesiastical rite of excommunication or to the wills or donations of individual persons, the practice of cursing is well attested in Anglo-Saxon England. The mental world of the people of that era must have been permeated by the notion that people were capable of doing herm to others through the power of their words’ (1133). ‘Those unfortunate individuals who regarded themselves as the victims of injustice but who had no hope of legal redress, like the fictive woman represented in The Wife’s Lament, faced essentially to choices. They could either suffer in silence, looking forward perhaps to a better world in the hereafter, or they could resort to whatever morally dubious sources of power they thought were available to them, despite the grave risks that could ensue from that choice’ (1133). NBs that in our ev. curses can be revocable (‘if he does not make amends’ clauses etc.) 1133–34, and so wife in WfL may be being quite reaosnbale 1134–35. 1135–40 re wider comparisons (‘Towards a Historical Anthropology of Cursing’) citing ch. 16 of Rand the DofM showing the cursing and power ofwordsa big thing then. Cite that with this? Azande, medieval Celtic-speakers, Classix etc. Misses Scots stuff unfortunately. ‘The preceding review of cursing as a general practice leads to three main conclusions. First of all, there exists a sharp asymmetry in regard to the power to do harm through physical acts versus the power to do harm through words’ (1139); ‘Related to this asymmetry between the weaons available to the mighty and to the weak is a less emphatic distinction based on gender. With the exception of male clerics who have renounced the use of weapons, men generally do not curse. According to the available evidence for the western European tradition, those who most commonly utter curses are women’ (1140). ‘’A third conclusion to be drawn is that individual persons who resort to cursing are most likely to do so out of a sense of shame and loss of place or status. Persons who are in possession of what they regard as their due have no need to curse. It is thus not powerlessness per se that predisposes people to curse; rather it is a sense of wounded honour.’ (1140).

‘It is worth stressing that the breakdown in the couple’s relationship is not merely the result of a lack of personal affection. The problem is that the husband has failed in his chielf duty to his wife, the duty of mund-byrd or simply mund’ (1142). 1145 ‘Viewing the Wife as embittered, I take the liberty of suggesting that she speaks of her wine “lord, husband, protector” in an ironic tone of voice, but that point is inessential’ (1145 re his trans of last stanza). 1146 argues for why folks have avoided the curse reading—cos of C20 gender stereotypes of ideal woman. Also proposes deliberate ambiguity (1146–48), good.

Niles, John D., ‘The Trick of the Runes in The Husband’s Message’, Anglo-Saxon England, 32 (2003b), 189–223. It’s all going so well and then he just says, well, it’d be nice if the last 3 runes said ‘eadig wif ond mann’ which is just totally made up. Hmm. Does the woman say yes? ‘In addition, the physical presence of the runes on the mast might be imagined to give the speaker’s words an aura of magical efficacy, for as we have seen, unes have always been vaguely associated with magical powers. More concretely, it has sometimes been believed that a person who desires another person’s erotic attentions mihgt, like the stray valkyrie, try to influence that person by the use of love-runes. Thus readers of The Husband’s Message are free to conclude, if they wish, that the woman is put at least partly under the spell of the speaker through the quasi-magical efficacy of the runes. This is a pretty fiction, at any rate’ (221). ‘Still, I will close by suggesting that if critics are justified in speaking of a “Marriage Group” in Chaucer’s Canterbury Tales, … then perhaps there is reason to regard The Wife’s Lament and The Husband’s Message as a dedicated “Lost Husband Mini-Group” that has a special place within the generic clusterings of the Exeter Book’ (223).

Niles, John D., ‘The Myth of the Anglo-Saxon Oral Poet’, Western Folklore, 62 (2003), 7–61. (Now in texts folder)

http://findarticles.com/p/articles/mi_qa3732/is_200301/ai_n9331889 NB page nos here refer to the online pages—I dunno how these relate to the print pages.

As Crepin remarks with reference to the golden age of Northumbrian monasticism, "Latin was all the more easily learnt as children entered the monastery quite young-Bede at seven [. . .]-and henceforward were submitted to a kind of Latin intoxication. They had to learn Latin by heart, read Latin, chant Latin, speak Latin, write Latin, think Latin, dream Latin" (1976:171).

Cuited by Niles as ev. for Bede being unlikely to compose in the nernacular. Hmm...

Around pg 5 online (http://findarticles.com/p/articles/mi_qa3732/is_200301/ai_n9331889/pg_5) we get interesting stuff about OE poetry being preserved in the reformist context, with people maybe seeing it as important to maintaining social order. P. 6 Bede not really that interested in Caedmon as oral poet, but as a miracle. Good point. Interesting consideration but it's a shame that it makes no use of the appearance of the Caedmon story in the preface to the Heliand (or whatever OS poetry it is)--surely a useful and important example of how the text could be reused in a kind of Anglo-Saxon context.

'AEthelweard is also known to have been an important owner and donor of books, and it has been thought that both the Lambeth Bede (London, Lambeth Palace MS 149) and the Old English Exeter Book (Exeter Cathedral Library MS 3501, fols. 8-130), two expensive books that were written in the same region and in the same period, if not at the same scriptorium, may once have been in his possession.24 Ealdorman AEthelweard is therefore one of the chief persons to be taken into account in any assessment of the state of literacy in both Latin and the vernacular in England as the first millennium neared its end.25' http://findarticles.com/p/articles/mi_qa3732/is_200301/ai_n9331889/pg_8

Makes the importnt point that Heorrenda in Deor is Hroant of OHG legend—himself a lgendary figure then. So Doer isn’t just a oet describing ancient heroes: he himself turns out at the end to be among them (Niles’s riddle comparison is more convincing than these things often are). Sounds a bit like re-oralisation? c. http://findarticles.com/p/articles/mi_qa3732/is_200301/ai_n9331889/pg_19. Compares the instant composition of poetry in bwf with the lack of any sign of the mechanisms of government—the taxation, the peasants, etc. (20)--good point. ‘The origin of the initial element of our word "nostalgia" is the Greek word nostos meaning "the return home, the homeward journey." I suggest that nostos was just as important a concept for the Anglo-Saxons as it is for many people of the modern period and, indeed, as it was for the ancient Greeks, who fashioned a whole epic poem around the longing of a man for a homeland from which he had been separated during twenty years of war and wandering.60 For the Anglo-Saxons, nostalgia took the form of a longing for things longer ago and farther away than Ithaca ever was for the errant Odysseus. Nostalgia was the primary mode in which they conceived of their Northern ancestral past.’ (21) cf. Tolkien on Homecoming of Byrhtnoth.

‘The great question in Beowulf studies these days, it seems to me, is not "Is the poem oral or literary?" but rather "How did a literary text like this crystallize out of a pre-existing oral tradition, and what changes occurred in that process?" It is conceivable that what other Anglo-Saxon literary texts besides Beowulf represent are written records of words that were once intended primarily to be sounded out by the human voice and heard by the human ear, even though today we can only know of them through the visual media of script and print.’ p. 23.

‘Through both literature and iconography (as in their illuminated psalters, at least two of which included a portrait of the Biblical David holding a Germanic-style lyre),69 they promoted the impression that their poetry was descended from the art of ancient singers. Why did they do this, and why did they do it all the more emphatically as their literary culture became ever more pervasive and cosmopolitan?

To answer that question is difficult. Still, a guess is worth hazarding. What I suspect chiefly motivated the Anglo-Saxons' search for their oral poetic roots was a desire for the simplicity of master/man relations in a world where the actual workings of power were becoming ever more remote and impersonal. At a time when real-life social ties were being subsumed into an impersonal, formalized, state-sponsored bureaucracy, with its systems of coinage and taxation and proxy military service, the desire for spontaneous, personal man-to-man relationships naturally became more pronounced.70’ (p. 24). ‘It is surely significant that images of the scop take on a dominant role in works that were composed, or at least that were in circulation,74 during the period when lay literacy was waxing, when literary bilingualism and trilingualism were on the increase, when written laws and contracts were superseding the spoken pledge, when a more sophisticated scientific consciousness was beginning to find written expression, and when a strong centralized state was doing its best to subsume man-to-man relations into an efficient system of delegated authority.’ hmm, sounds like totally argument from silence to me—and scops aren’t that prominent in the surviving corpus.

Similar lineaments to Nagy 2001.

Niles, John D., ''Old English Enigmatic Poems and the Play of the Texts'', Studies in the Early Middle Ages, 13 (Turnhout: Brepols, 2006), p. 134.

Niskanen, Samu, The Letter Collections of Anselm of Canterbury, Instrumenta Patristica et Mediaevalia, 61 (Turnhout: Brepols, 2011), forthcoming.

Nixon, Ingeborg (ed.), Thomas of Erceldoune, 2 vols, Publications of the Department of English, University of Copenhagen, 9 (Copenhagen 1980–83). NB Als y yod on ay Mounday ed. wright rolls series 47 (1866–68) II c. 452. Check MS Ff.5.48.

CAMBRIDGE UNVIERSITY LIBRARY MS Ff.5.48

SEL section 79a-92v (93 and 94 being chopped and blank as far as I can see); starts with St. Michael. Strikes me as a characteristic choice of the MS author. V. diff text from the bits of EETS eds I’ve copied. 82r line 2 ff. (need to check this trans. before using):

And þes gode aungels also · with all þayre my3t I wys

Nygt and daye þai us kepe · þat we shuld do no mysse

Bothe þe ill & ýe gode · to þe erth þai li3t oft downe

And to men in slepe þai come · in mony aviseoun

And shewes to men in dremyng · mony a wondit thyng

Þe gude sperites bryngyn þe gude · þe shreues brynges ill tydyng

Oft þai drechen men in þaire slepe & makes þaim full bare

And oft þai ligyn oponn menn · þat manyi [?] calles þe ny3t mare

Mony a shrew þer is · on ny3t and also on day

And preues [?] oft with þaire gilry · haw þai my3t men be tray

But then goes on about the Devil, as dog, then as five significant fingers, and I don’t think it has elves  this bit originally a separate pamphlet Görlach 1974, 126

F.10v Starts by finishing poem on ‘prognostications from thunder’ (Nixon i 19) (title is not MS but correct inference from prose note before poem f. 9v).

Decembris sol in Capricornuo

If þu [?] here any þonder

In þe moneth of December ·

We shal þoroXX þe grete [?] of our lorde

Haue pees and XXX þe goode acorde

<underscore across page. All the text below scribbled over in later crayon of some sort>

Contra ffures & latrones [in box]

Si [?Di] preperibus [?] meritX [?] pendeter [?] tua corpera ranno [??]

Di [?Si] finas [?] & gefinas [?] medio diuina potestas

Di[?Si]vina [?] petit difinae [?] pretendit ad infima [?] iefinas [?] +

Nos & ces[?] iunae [?] speruet [?] diuina potestas +

Irunat[?] super [?] eos formido & pauor · in magnitudine breshn [?] tuis [?] +

fiant inmobiles quas [?] lapis doner [?] pertranseat [?] perplus [?] tinis [?] duem [?]

doner [?] pertranseat [?] perplus [??] tuus isto que [?] possedisa [?] + <bla bla can’t be arsed with this any more. No elves. Ends:>

<…> ab istis furibus &

latronibus & ab omnibus malis defendat Amen____

43v opens with a little macaronic poem thing ‘memento hó’ [macr] and other such stuff before Tale of Incestuous Daughter f. 44a.

Nokes, Richard Scott, ‘The Old English Charms and King Alfred’s Court’, http://www.sogang.ac.kr/~anthony/mesak/mes101/Nokes.htm (no date), accessed 9-9-2003. Is this part of an online journal or anything? ‘Wright is therefore in partial agreement with the main arguments of this study. He relegates Cild to the relatively minor role of scribe, but suggests through implication that Bald was the main force behind the compilation of the books. Wright acknowledges some kind of link between Bald's Leechbook and the court of King Alfred the Great. He is also willing to speculate that the text might have arisen out of the intellectual climate fostered by Alfred. Finally, he acknowledges Anglo-Saxon sources for these remedies and, even if he shows contempt for their abilities, sees the existence of a native class of physicians (Wright 13-18). In her article, "Variant Versions of the Old English Medical Remedies and the Compilation of Balds Leechbook," Audrey Meaney agrees that the original copies of Books I and II were compiled during the reign of Alfred, and she goes even further to suggest that the original fair copy was also produced during Alfred's reign, by Cild for Bald (236).’ Not really very exciting, but kind of useful conflation of other stuff.

Nokes, Richard Scott, ‘The Several Compilers of Bald’s Leechbook’, Anglo-Saxon England, 33 (2004), 51–76.

Norberg, Catherine, ‘Chaucer’s Women: Female Occupational Terms in The Canterbury Tales’, in Male and Female Terms in English: Proceedings of the Symposium at Umeå University, May 18–19, 1994, ed. by Gunnar Persson and Mats Rydén, Acta Universitatis Umensis: Umeå Studies in the Humanities, 129 (Umeå, 1996). Ev. that terms show more importance in society in OE than by C14. Sounds cool. ‘The lack of a certain type of words is usually an indication that the corresponding concepts were missing in the society of that period, or considered unimportant’ (No ref, but hey, 115). Hmm, despite its promising apearance, it’s a bit pants.

Guðrún Nordal. „Endurtekin stef um óhóf, ofsa og ágirnd.“ Skírnir 183 (vor 2009): 76-86.

Nordal, Sigurður (ed.), Egils saga Skallagrímssonar, Íslenzk fornrit, 2 (Reykjavík, 1933).

Norðdahl, Eiríkur Örn, Gæska: Skáldsaga (Reykjavík: Mál og menning, 2009). 'Að loknum yfirlestrum dómkirkjusérans stigu þingmenn---allir nema einn---reifir út í dagsljósið einsog nýfæddir angalingar, með litlu sætu fingurna sína þanda út í veröldina í leit að tútnuðum spenum mæðra sinna. Þeir skakklöppuðust einhvern veginn áfram yfir að Alþingishúsinu, pípandi, æmtandi og skræmtandi, andsetnir á heljarþröm vanhelgra daga einsog smákrakkar í spreng eða apakettir að bítast um síðasta banana lýðveldisins' (14). 'Næst dyrunum stóð friðargæsluliðar með alvæpni og stóðust vélabrögð andskotans, gyrtir sannleika um lendar sínar, klæddir brynju réttlætisins og skóaðir með fúsleik til að flytja fagnaðarerindi friðarins. Á höfðum sér báru þeir hjálma hjálpræðis, og þrýstu að brjósti sér hálfsjálfvirkum hríðskotarifflum hreinlætisins, sem gátu slökkt öll hin eldlegu skeyti þess vonda' (At the doors stood fully armed peacekeepers and withstood the wiles of the Devil, the belts of truth buckled around their waist, wearing the breastplate of righteousness, and shod with readiness to effect the joyous message of peace (better trans?XXXXX). On their head they wore helmets of salvation, and clutched to their breasts semi-automatic assault rifles of purity, which could extinguish all the fiery arrows of the evil one') (64). 'Forseti setur þing. Aldursforseti stýrir vali á þingforseta. Skríkjandi völdu lýrukassaaparnir sextíuogtveir einn úr sínum guðsvolaða hópi til forystu, lengst út í blámann að eilífu og amen' (15). 'Heimski lýður. // Nema þetta væri bara brennivínið að tala. // Sjálfsagt var þetta besta fólk. Gott við börnin sín. Barnabörnin sín. Barnabarnabörnin sín. Frænkur og frændur. Örlátt á jólunum og ósérhlífið við vinnu. Þjarkar. Einstakt fólk. Engu líkt. Mótað af náttúrunni í þúsund ár. Heimsmeistarar í lýðræði, velsæld og stjórnsýslu. Lengi lifi úfið hafið og þeir sem það sóttu. Lengi lifi fjörugrjótið og huldufólkið. Lengi lifi fiskurinn á gjaldmiðlinum og fávitarnir sem dá hann' [Dumb people. // Unless this was just the booze talking. // Probably this was the best people. Good with their children. Their grandchildren. Their great-grandchildren. Aunts and uncles. Generous at Christmas and unhesitating in work. Hard workers. Unique people. Second to none. Shaped by nature for a thousand years. Champions of democracy, prosperity and governance. Long live the ruffled sea and those who braved it. Long live the living rocks(??) and the hidden people. Long live the fish on the coins and the idiots who revere it] (77). 'Þau voru horfin inn í heim þar sem ekkert fannst nema þau tvö--ekki neitt. Ekki Alþjóðagjaldeyrissjóðurinn, fjarstaddir eiginmenn eða fjarstaddar eiginkonur, ekki krónur eða kreppur, ekki stræti og götur, ekki nefndir og fundir, ekki sporslur, ekki vín eða matur, ekki Íslendingar eða flottamenn, ekki sigurbogar eða álfabyggðir. Ekkert nema tveir berrassaðir líkamar sem neru saman holdi sínu, tóku andköf, stundu og æptu' (198).

Norðdahl, Eiríkur Örn, `Literature in the Land of the Inherently Cute: The Search for Literary Crisis', in Booby, be Quiet! (Helsinki: Poesia, 2011), pp. 103--24, https://poesia.fi/teokset/booby-be-quiet/ (first publ. in Polish translation in Kulturalne oblicza Islandii (Krytyka Polityczna, 2010) and in English in The Reykjavík Grapevine, 4/2011 (2011), 12--13, 24. 'A fourth, ‘Paradísarborgin’ (“The Paradise City”) by Óttar Martin Norðfjörð is a Saramagoan account, if a tad more sci-fi-ish and less style-orientated than the Portuguese Nobel laureate, about a fungus growing under Reykjavík which entices the minds of the people, like a shamanic drug. It does in some sense deal directly with the crisis but it does so with a metaphor which is perhaps too vague and too general in its presentation, and too conspicuous in its (solicited) interpretation—and the author did at some point stress that it in fact wasn’t about the crisis.'

Norðdahl, Eiríkur, Hnefi 2013.

Norðfjörð, Óttar M., Lygarinn: Sönn saga (Reykjavík: Sögur, 2011).

Noreen, Adolf, Altnordische Grammatik I, 4th edition (Tübingen, 1923). Check this ref tho’

Noreen, Adolf (ed.), Ynglingatal: text,översättning och kommentar, Kungl. vitterhets historie och antikvitets akademiens handlingar, tjugoåttonde delen, 2 (Stockhom: Akademiens Förlag, 1925). Commentary on Yngl. 3 217–19. 218 has a full-looking discussion ofetymology of Grímhildr, but do we care?

Normand, Lawrence and Gareth Roberts (eds), Witchcraft in Early Modern Scotland: James VI’s ‘Demonology’ and the North Berwick Witches (Exeter, 2000)

North, Richard, Pagan Words and Christian Meanings, Costerus New Series, XXXXX (XXXXX: Rodopi, 1991). ‘According to Bede’s reading of Hild’s approval of Caedmon’s and his reeve’s understanding of a dream that followed a drinking session, this was a nine-line hymn on the Creation’ (16). ‘He was the oldest English-language poet to be named, whose work survives. Wrenn believes that the legend of the poet of the eighth-century Old Saxon epic Heliand, whose maker prius agricola mox et fuit ille Poeta, imitated Bede’s story of the Northumbrian cowherd’ (16), citing C. L. Wrenn, ‘The Poetry of Cædmon’, Essential Articles for the Study of Old English Poetry, ed. by J. B. Bessinger and S. J. Kahrl (Hamden, Ct.: XXXXX, 1968), pp. 407–27 (at p. 415).

North, Richard, Heathen Gods in Old English Literature, Cambridge Studies in Anglo-Saxon England, 22 (Cambridge: Cambridge University Press, 1997a). [717:5.c.95.131], 48-56 re ‘Ælfsiden and the Fiend’. Important and to be returned to. Refs also there. 52 ylfie gloss to Aldhelm commitiales (‘epileptics’). Wanseoc as containing cognate element with vanir—late? Like walcyrie or whatever it is? Usual term deofulseoc. Translates ælfscinu as ‘bewitchingly bright’, Judith and Genesis A, p. 53; also álfar as vanir. Suggests elf-names as protection vs. elves 54. Associates elves with Ingvi etc. wanseoc as = **vansjúkr (my reconstruction) (52): ‘Wan-seoc possibly contains as its first element an Old English cognate of Norse van-…’. This equates it with deofulseoc, so he reckons it and elf mean ‘demon’: ‘Secondly, OE ylfi[g]e seems to mean ‘demoniacally possessed’, given that ælf probably means ‘demon’ rather than ‘elf’, its whimsical modern reflex’ (52), backs up with medical ref 52. Tha quotation begs a great many questions re semantics, translation, etc.! For the –in forms he cites Meritt, Old English Glosses, p. 61 [NW1 701:01.c.2.16]; Leiden, Voss. lat. quarto 106, 10r.

The phrase Satanae diabulus aelfae (‘devil of the elf Satan’) from an eighth-century Worcester prayer-book shows that ‘elf’ could be used as an epithet of Satan. Bede associates possession with the fiend…’ (54). Latter point surely not signif re elves—could just be bog-standard Gregory stuff etc. But first v. interesting. Ref is S-W, Religion and Literature.

‘Lastly, as I shall try to show in my concluding chapter, the fact that Christianity sometimes spread rapidly in England does not necessarily mean that Anglo-Saxon paganism was in terminal decline, but rather that it was probably a form of animism sufficiently widespread, ingrained and powerful to swallow up a new god whenever one appeared’ (4). Gunnars þáttr helmings in Flateyjarbók – ‘Freyr’s idol rises up and wrestles with him, but Gunnarr, promising God to become Christian again, overthrows the idol’ (24). Discusses ‘The Æsir-Vanir cult-war’ over sacrifice and its IE analogues. Mímir given as hostage to the Vanir, who suspect trickery and cut off his head, cf. Bacchae, with Pentheus’s head returned to Thebes. Don’t quite follow it, but note 44, p. 36, says ‘Cf. the courtier’s fear in ‘Hadet wyth an aluisch mon, for angardez pryde’ ’, SGGK 681. Hmm.

Much trash. Cites Jerome’s psalter, Ps. XCV.5 Omnes enim dii populorum [sc. sunt] sculptilia, Dominus autem caelos fecit (‘For all the gods of the gentiles [are] carved things, the Lord however made the heavens’) re Maxims I, Woden worhte weos, wuldor alwalda, / rume roderas; þæt is rice god, / sylf soðcyning, sawla nergend; with ref re the bod who pointed out psalmic bit (88-9).

‘In the Sturlubók recension of Landnámabók, for example, there is an account of a fanatic who settled in Iceland in the mid tenth century: ‘Geirr het [sic] maðr ágætr í Sogni; hann var kallaðr Végeirr, því at hann var blótmaðr mikill; hann átti m²rg b²rn. Vébj²rn Sygnakappi var elztr sona hans ok Vésteinn, Véþormr, Vémundr, Végestr ok Véþorn, en Védís dóttir’ (ch. 149). Interesting re dísir? Where’s Geirr from?

105 wið færstice as involving valkyries: ‘There may also be literary allusiongs to a “valkyrie” tradition native to Anglo-Saxon England. First, in BL, Harley 585, of a tenth- to eleventh-century date, The Charm for a Sudden Stitch (against elfshot) begins with a description of supernatural spirits who are heard ða hy ofer þone hlæw ridan …’ (105). 108 Freyja as ‘archetypal valkyrie’ with interesting Historia Langobardorum ref (108).

Ragnars saga loðbrókar, Ögmundr the Dane find a trémaðr who says, ‘þá varðk þessa / þorps ráðandi’ (North: ‘Then I became ruler of this mound’) (94). Can’t deny that it rings bells with Doane’s approach to WfL. ‘In Denmark … all placenames ending in -vé are attached to reflexes of Óðinn (97, citing *K. Hald, ‘The Cult of Odin in Danish Place-Names’, in Early English and Norse Studies Presented to Hugh Smith in Honour of his Sixtieth Birthday, edited by A. Brown and P. Foote (London, 1963), pp. 99-109, esp. 107). Literary souces show more diversity tho’—‘Vé seems to connote a holy place inhabited by one or more gods: or, in a collective ritual sense, may denote the gods themselves. Vé may even connote the activity of sacrificing to these gods’ (98).

Discusses the Thunor story 238–40; there’s a vernacular version in Caligula A. xiv (121v–124v) in Leechdoms III 422–8, it’s pre-1035 apparently. This runs out just as the earth opens beneath Thunor. ‘It seemslikely that the martyrdom of SS Æthelred and Æthelberht came about as a result of a political rivalry between the two branches of Eadbald’s descendants, for the focus of this part of St Mildthryth’s legend is not on Domneva, but on King Ecgberht and his cousins. Bede says that Oswiu of Northumbria consulted Ecgberht on the consecration of Wigheard as the new archbishop of Canterbury; Echberht was thus [240] regarded as a protector of Christendom by 664, the year in which Deusdedit, the previous archbishop, died. Yet who, if not Ecgberht, had been guilty of the martyrdom of SS Æthelred and Æthelberht? Thunor the evil thegn thus appears to be a figment of Ecgberht’s defence, created to clear the king of serious guilt. The name Thunor seems to have been taken from the first element of the placename Thinoreshlæw, which lay beneath Minster-in-Thanet and indicates a ‘barrow’ or ‘mound’ belonging to a personified thunder numen. In this respect, Thunor, the figure apparently created in the early eighth century to exonerate King Ecgberht from the murder of his cousins, may reflect the failure of a heathen reaction to Christianity in Kent within the first half of the seventh century. Bede celebrates Eorcenberht after the death of his father Eadbald in c. 640. Thus a Kentish cult of þunor, a numen which could have been worshipped both as a phenomenon and as a person, may be represented in the name and role of Thunor in the legend of St Mildthryth’ (239–40). Cites Kirby, Earliest English Kings on political stuff.

North, Richard (ed. and trans.), The ‘Haustlọng of Þjóðólfr of Hvinir (Enfield Lock: Hisarlik Press, 1997)

North, Richard, ‘Goð Geyja: The Limits of Humour in Old Norse-Icelandic Paganism’, Quaestio: Selected Proceedings of the Cambridge Colloquium in Anglo-Saxon, Norse and Celtic, 1 (2000), 1–22.

*Nöth, Winfried, Dynamik semiotischer Systeme vom altenglischen Zauberspruch zum illustrierten Werbetext (Stuttgart: Metzler, 1977) [Hh Gg Nöth]

Nöth, Winfried, ‘Semiotics of the Old English Charm’, Semiotica, 19 (1977), 59-83 [P760.c.316 NW4]. P. 76 n. 1 very good for refs to past scholarship. Defining charms 60- Seems not to go for continuum between ‘charm’ and ‘medical recipie’. Hmm. Oh, but does consider it 63-Cf. Sims-Williams tho’, who does think there’s a distinction in MSS, and Cameron in type of affliction. Jolly? Weak on defining ‘magic’ ‘Before the criteria of the magic act are analysed in detail, it may be said in summary that the texts of the Leechbook and the Lacnunga manuscript can be divided into three main groups of text types: (1) charms which report a magic act as well as a linguistic magic formula, (2) charms that only report a magic act that are not accompanied by magic formulæ, and (3) simple recipes without magic features, which prescribe the use of herbs or other remedies that can have a medical effectiveness or not. The last group of simple recipies does not come within the scope of this paper’ (62). ‘In addition to the feature of magic sign use there is a second main feature of the OE charm, which concerns the animistic interpretation of the origin of the disease, and which is expressed in the magician’s diagnosis. Animistic (cp. Storms 1948: 49-54) is the assumption of the OE magician that personified beings like elves, dwarfs, devils, or witches cause the patient’s disease … This second feature includes the first main feature of the charm because communication with imaginary beings implies the magic use of signs’ (64). Hmm, you could play some of this against Cameron tho’. Storms ref useful? Can’t be arsed with the rest of this. Another time, I spose.

Cameron 1988, 194 quotes p. 66—useful in its way: ‘The magician’s semiotic fallacy is based on his neglecting the princple of independence between the sign and the “thing” referred to. For him, there is a homology or even identity between the sign and the “thing” referred to. The sign and the “thing” referred to are not considered as independent entities but as something forming an undifferentiated unity. In magic, this confusion of the dimensions of “object” and “sign” is accompanied by an additional assumption; it is expected that a manipulation of the sign (more exactly a signifier) causes a simultaneous transformation of the “thing” ’. Christ. But must be relevant and important to factor in re meaning of charms.

O

Oates, Caroline, ‘Cheese Gives you Nightmares: Old Hags and Heartburn’, Folklore, 114 (2003), 205–25.

*O'Brian, E., 'Contacts between Ireland and Anglo-Saxon England in the Seventh Century' Anglo-Saxon Studies in Archaeology and HistoryI 6, 93-102.

*Colm O'Brien and Roger Miket: "The Early Medieval Settlement of Thirlings, Northumberland." Durham Archaeological Journal Vol. 7, 1991, 57 - 91.

Ó Carragáin, Éamonn, Ritual and the Rood: Liturgical Images and the Old English Poems of the ‘Dream of the Rood Tradition’ (London: The British Library, 2005). 12–78 cool survey of hisotry and historiography of Ruthwell Cross. 23–24 re original siting of cross: lack of weathering suggests it was outside only for a fairly short time, so ÓC reckons it was moved into church by late C8. ‘The Ruthwell settlement may have been one of a cluster of ecclesiastical sites centred on the much larger monastery at Hoddom, son ten miles to the north-east. The Hoddom crosses, how destroyed, demonastrate that the concept of the pillar-cross with figural panels was familiar to other eighth-century Anglo-Saxon monastic patrons in the Solway Firth area. While the small monastery at Ruthwell focussed devotion to the Holy Cross on their single great obelisk-cross, the Hoddom monks dispersed their devotional energies over their much larger monastic site. They commissioned at least a half dozen pillar-crosses and incised cross-slabs, each smaller than the great cross at Ruthwell. // The pattern “small site, large obelsik-cross” is replicated in the closest surviving analogue [33] of Ruthwell, the now-headless obelsik-cross at Bewcastle, some thirty miles east’ (32–33). Bewcastle stands where it always stood (orientation confirmed by sundial) so gives us a clue for how Ruthwell stood. 54–58 re ‘Roman or Celtic?’ audience. Good water connections—sea was only a k. from the church in eMA (54)--reflecting outward looking monstatic culture. ‘In 1999, Fred Orton contended that both the Ruthwell and the Bewcastle monuments were originally designed, not as crosses, but as obelisks, designed as symbols of an imperialistic early English nationalism: [56] ‘resourced, as they surely were, by a knowledge of the obelisks or triumphal columns of Rome, the Bewcastle and Ruthwell columns would have been intended to be seen as monuments of imperial power. Northumbria appropriated the form of an important type of Roman monument to its own imperial project; it imitated, and perhas even saw itself as identical with, Rome.’ This was to give Saxl’s theory a secular political slant, while simplifying it to the point of parody. In the same paragraph, which attempting to harness the Ruthwell Latin tituli to his imperial project, Orton unconsciously echoed the still more archaic language of Protestant polemic: ‘Latin, the language of clerics, was becoming the universal linstrument of church and state bureaucracies. It knew no bounds other than those of the Christian faith obedient to Rome’. Orton helpfully encapsulated, in combination, both of the modern ideologies which scholars had, for over a century, cnventionally projeted onto the Ruthwell Cross: post-Reformation sectarianism and Romantic nationalism’ (55–56). The Roman/Celtic division superceded by death of celtic Church concept 56–57. ‘This book argues that the “Roman versus Celtic” paradigm should in future be abandoned when discussion the Ruthwell Cross’ (57). ‘tHE PRESENT BOOK ARGUES THAT THE rUTHWELL Cross reflects an integrated local theology: a synthesis, peculiar to Ruthwell, of English, Irish, British and Roman ideas’ (57).

Ó Cathasaigh, Tomás, ‘The Semantics of “Síd” ’, Éigse, 17 (1978), 137–55. Basically argues that síd 1 ‘otherworld’ is identical with and origin of síd 2 ‘peace’ through ideology of áess síd underpinning good kingship. Not sure if I believe it but makes some good points in this direction it looks to me. Reckons you see much the same in Pwyll 150–53 which sounds fair enough. 149–50 argues that síd originally meant ‘otherworld’ and ‘hollow hill’ a later development.

*Ó Cathasaigh, Tomás, ‘The Sister’s Son in Early Irish Literature’, Peritia, 5 (1986), 128–60.

*Ó Cathasaigh, Tomás, ‘Reflections on Compert Conchobuir and Serglige Con Culainn’, in Ulidia: Proceedings of the First International Conference on the Ulster Tale Cycle, ed. by J. P. Mallory and Gerard Stockman (Belfast: XXXX, 1994) XXXX [H3 kurssikirjat Ulidia]

O'Connell, Dominic, `Iceland Vikings Storm Britain', Sunday Times (28 November 2004).

O’Connor, Ralph, ‘ “Stepmother Sagas”: An Irish Analogue for Hjálmþérs saga ok Ölvérs', Scandinavian Studies, 72 (2000), 1–48.

Ralph O’Connor, ‘History or Fiction? Truth-Claims and Defensive Narrators in Icelandic Romance-Sagas’, Mediaeval Scandinavia, 15 (2005), 101–69. http://www.abdn.ac.uk/staffpages/uploads/his221/history-or-fiction.pdf

Ó Corráin, Donnchadh, 'Ireland c.800: Aspects of Society', in A nEw History of Ireland I: Prehistoric and Early Ireland, ed. by Dáibhí Ó Cróinín (OUP 1976) XXXXXcheck. 'Vegetables were gown on a small scale, certainly outside the monastic farms. Some varieties of onion were grown in ridges in small vegetable plots within the les or nearby. The most common term for these is cainnenn, sometimes wrongly translated 'garlic'. In fact, it may be a generic term for a number of types of onion, and since the texts refer to ingni or cloves of cainnenn, it may also include varieties like the Welsh onion. It was eaten with its greens and bulbs. A bó-aire grew six ridges of it, and it formed part of the food-rent of a base client. Fírchainnenn means fresh onions (with their foliage)--and their odour was appreciated--as distinct from pickled onions. Fresh and pickled, they were eaten as a condiment, very likely with bread. Another vegetable of the same group, borrlus, I take from its etymology to be the ordinary leek with its characteristic fleshy root, rather than garlic, as it is often translated. Thse various types were eaten fresh and pickled as relish with bread and were also used as seasoning to give butter a 'high' taste. They formed part of the peasant's usual render to his lord and were a normal part of his diet. Another member of the allium family, foltchép, is certainly to ne identified with the chive (Allium schoenoprasum). It derives from Irish folt 'hair of the head', and Latin cepa 'onion'; it is said to resemble rushes in appearance, and it is cut to the ground with a sharp knife. These details make it certain that foltchép is identical with chives. Chives were known in Roman Britain, and their cultivation in Ireland was no doubt due to the monasteries and they were probably common in monastic gardens, perhaps rare outside. It is not clear that garlic was cultivated but extensive use was made of crem or wild garlic (A. ursinum). Reference is made to crem allda [567] 'wild garlic' in the laws, and this may imply that a cultivated variety existed. However, most literary references are to wild garlic. It was an important if seasonal salading and relish and gave its name to a period of the year called crimmes 'garlic feast', a time of short rations at the end of spring and the beginning of summer, when winter stores were nearly exhausted and summer milk not yet plentiful' (566-67).

Ó Cróinín, Dáibhí, Early Medieval Ireland 400–1200 (London: Longman, 1995). Chronicle of Prosper of Aquitaine, app. for consumption in Rome, reckons that Palladius is sent to Irish Xians in 431: ‘Ad Scottos in Christum credentes ordinatus a papa Celestino Palladius primus episcopus mittitur’. Rare bit of reliable looking data (314). Corroborated by Prosper writing sometime in 430s Contra Collatorem says the Pope Celestine ordained a bishops for the Irish Christianising Ireland, while supressing heresy in Roman Britian (21). 312 Constantine converts, and thereafter it’s a slow old process, even in Gaul—which provides an interesting context for what Xianity looks like when the Irish get it (15–16). Britain has Xianity by 207 but despite producing Pelagius and all, it doesn’t look very wealthy or impressive; no obvious continuity after Gmc invasions unlike Gaul. Goes for usual guess of Xianity coming through contacts with West coast of Britain, esp. SW. Strong Irish presence in Dyfed etc. It may be theat important evidence for Paladius’s mission has been swallowed into the Patrick legend—e.g. Patrick assoc with the clerics Auxilius and Secundus, each of whom seems to be commemorated in a place-name (21–22). Maybe they’re originally with Palladius? Otherwise we just have an Easter table, copied early C7, but apparently somehow relevant to C5 stuff (22–23). Obviously we know next to nothing about Patrick (4 death dates in AU, p. 26). Emphs low status of Xianity early on: Patrick has a lot of hassles; seems to focus on women (aiming at the dispossessed?) 27–29. of over 300 ogham stones C4–C6 ‘hardly more than a dozen show any trace of Christian influence’; but then nor do their British counterparts except for having latin on. How significant really? Does contrast with later deal, but is that just hindsighting? Also emphs lack of impact on naming (36–37) which apparently contrasts with Egypt. But is consistent with England which he doesn’t clock. Doesn’t discuss origins of ogham. Has a go at unpacking native concepts of religion but while at one point noting that ‘religion’ doesn’t work, is wobbly in practice. Goes for pre-Xain tolerance to lots of gods etc. This makes it hard for it to compete with single-minded Catholicism in the long run. Doesn’t go into other attractions of conversion.

Odenstedt, Bengt, ‘Nuns and Midwives, Slaves and Adulteresses: Old English Terms Denoting Women’, in New Trends in Semantics and Lexicography: Proceedings of the Interntional Conference at Kazimierz, December 13–15, 1993, ed. by Henryk Kardela and Gunnar Persson, Acta Universitatis Umensis: Umeå Studies in the Humanities, 127 (Umeå: XXXX, 1995), pp. 131–41. NF3 500:05.b.33.126] NBs that we have brunette, blonde, but nothing for dark-haired; brunette has no masc. equivalent (132), but even so says ‘When one studies terms in a semantic field … one should also (if possible) consider that gaps in the system, the potential terms that are missing. For instance, as we shall see, OE has no equivalents of the ModE brunette or blonde mentioned above. Even though some such gaps seem to be due to mere chance, many, perhaps the majority, are symptomatic, reflecting characteristic features in the field under consideration. As we shall see, the lack of a word like brunette in OE is due to cultural differences between the Anglo-Saxon and modern people’ (133). Notes lærestre as gloss for doctrix: ‘It is doubtful whether there were female, non-ecclesiastical teachers in Anglo-Saxon England’ (134). Man, doesn’t pay any attention to sources of words! So claims things like ‘In the entertainment business … a woman could be a musician (glíwmæden[macr í and æ], such as a fiddler (fiðelestre) or a harp player (hearpestre); she could be a [135] singer (sangestre), an actress (scernicge), a dancer (hléapestre, hoppestre, sealticge) or even an athlete (plegestre)’ (134–35)!!! No wonder Norberg’s study, based on this dataset, reckons that the range of jobs available to women had diminished by Chaucer’s time! Christ. Tho’ accepts chronology an issue and notes lack of i-mut in relevant words 141-42. ‘Finally there are many words translated “prostitute” in the dictionaries (e.g. hepæcestre[macr æ], miltestre, ciefes, forlegis, hóre, scrætte, portcwéne), but I am not sure whether they were always professional prostitutes or concubines or simply adulteresses’ (135). Cites sigewif as tho’ a word for women (136). Gah! More on prostitute words 140: unrihtwif, forlegis, forliger, bepæcestre. Derives scrætte < Latin scratta ‘prostitute’, miltestre < meretrix (141). Basically pants article.

*Odenstedt, B., Old English Terms Denoting Women, Not in UL—not out yet?

O’Donoghue, Heather, ‘What has Baldr to Do with Lamech? The Lethal Shot of a Blind Man in Old Norse Myth and Jewish Exegetical Traditions’, Medium Ævum, 72 (2003), 82–107. Starts off with Bwf connection; 86ff. re SnE account in particular. Not like Vspá at all—not least ‘cos Baldr there seem to be an Óðinn sacrifice (88, citing Dronke somewhere). ‘The more one stresses the appropriateness of Snorri’s additions, of course, the more one risks undermining the claim that these elements … were not in fact alluded to in Völuspá, and might be based on non-native traditions. But an author of Snorri’s skill and judgement would not botch his reshaping of the myth’ (90). 90–97 re the possible Jewish connection. Lameth is blind and accidentally kills his grandfather cain by shooting him, basically. Gets around in the Middle Ages; ‘Given the widespread distribution of the story of Lamech in all these forms of Christian tradition, it might perhaps be surprising if Snorri had not come across it’ (97), but suggests specific poss.; ‘Firstly, as we have seen, the post-Carolingian spread of the story seems to have been the result of fruitful relations between the Jewish scholars in northern France with the Victorines in the twelfth century, and Iceland’s special relationship with the Victorines has been well documented’ (97). Cites Dronke 1977 on infl of this sort of stuff on Snorri—check out. ‘Secondly, the populatriy of Peter Comestor’s Historia scholarstica extended to Iceland, and it is one of the principal sources of the extra-biblical matierial in the Old Norse compilation Stjórn’ (97), tho’ may not pre-date Gylf; ‘Nevertheless, even without clear proof of pre-dating, it is likely that the Historia scholastica was familiar in some form to learned men such as Snorri’ (97). ‘In conclusion, then, it may be said that Snorri’s account of the death of Baldr owes almost as much to Christian and, eventually, Jewish tradition, as to earlier Norse myth’ (97). 98–99 rest of conclusion but not particularly re Jewish connection

OED, sv pox: < pocks pl of pock < OE poc(c) ‘pustule, ulcer’, masc (with one poss fem), but continental forms fem; ‘Kluge and Franck refer pocc, pocke to the OTeut. vbl. stem *puh(h), to swell up, blow up, whence also OE. pohha, pocca bag: see POCKET, POKE n.1’; earliest citation from Leechd. sv. puck: OE. púca = ON. púki a mischievous demon. Cf. W. pwca, pwci, Ir. púca (POOKA) … The ulterior history of the name and the question of whether it was originally Teutonic or Celtic, is unsettled’. Vr. pooka, poker, ?pug; ?pixie, tho’ this is not connected in OED.

*Ogden, Margaret Sinclair, The ‘Liber de Diversis Medicinis’ in the Thornton Manuscript (MS. Lincoln Cathdral A.5.2), EETS XXXX (London, 1938)

*Ogilvy, J. D. A., Books Known to the English, 587–1066 (Cambridge, Mass., 1967). 211 allegedly on Aldhelm and Alcuin knowing Ovid ‘rather well’.

Ohlsson, Tove Hovn (ed.), Tiodelis saga, Stofnun Árna Magnússonar í Íslenskum Fræðum, rit, 72 (Reykjavík: Stofnun Árna Magnússonar, 2009)

Ó Giolláin, Diarmuid, ‘The Leipreachán and Fairies, Dwarfs and the Household Familiar: A Comparative Study’, Béaloideas: The Journal of the Folklore Society of Ireland, 52 (1984), 75–150. Well and good but not useful for me.

Ó Giolláin, Diarmuid, ‘Myth and History: Exotic Foreigners in Folk-Belief’, Temenos, 23 (1987), 59–80. 59–65 re folklore (mainly modern) of vikings as otherworldly. Magic, witchcraft, subterranean, natsy, etc. 64–65 re medieval stuff too (Túatha Dé, Fomorians cfd to vikings); Lochlainn as otherworld; visited as such in med. Ir texts (cf. Hereward etc.) 65–69. ‘Religious revolutions are one way in which such ambivalence plays a creative role: through the changing of the articulators of certain cosmological concepts the concepts [72] themselves may set to work in a new system without necessarily becoming any less valid in the old. We know, for example, that the cult of water was partly Christianized in ireland while that around the sídh or otherworld dwelling was not, leading to seeming contradictions such as the leaving of similar offerings at holy wells and at ring-forts, the former within the practise of the Church, the latter without, the former to a Christian saint, the latter to the fairies’ (71–72). North as dodgy in Irish trad & language (72). And Scand (72). Finns, viking viewed as more dodgey the further south you go—ie the further from direct and long experience of them (69–70, 72). Citable re long and widespread european tradition of identification of ethnic other with supernatural/otherworldy.

Ó Giolláin, Diarmuid, ‘The Fairy Belief and Official Religion in Ireland’, in The Good People: New Fairylore Essays, ed. by Peter Narváez, Garland Reference Library of the Humanities, 1376 (New York: Garland, 1991), pp. 199–214. ‘The traditional community understood the world in terms of a distinction between itself and that which was outside. Thus it opposed its own inhabited space to the relatively unknown space beyond. The community’s own space was the world, the Cosmos, while the rest was a strange, somewhat chaoic region, the abode of all kinds of outsiders …[201] The outside was unbounded and thus lacking in order. It was inhabited by beings—mortal as well as supernatural—whose behaviour was at odds with that of the members of the community, which was characterized by order and organization. Anything which upset the natural order of the community tended to be linked to the disorderly world outside. The diagnosis of misfortune identified the culprits as fairies, or evil spirits, or people in league with them, or individuals who occupied ambiguous, “un-ordered” social roles. Various categories of outsiders could easily be confused since the only important distinction was between insiders and outsiders. Thus the Vikings in Irish folklore were often confused with the fairies: “fairy forts” were also known as “Danes’ forts”, “leprechauns’ pipes” as “Danes’ pipes” … while a characteristic of both groups was red hair’ (201, citing Ó Giolláin 1987). Supernatural world extends right to your door at night and certain times of the year (201). ‘The strength of popular religion was in inverse proportion to the strength of the official church [sic]’ (205).

‘There is no doubt that the fairy belief survived despite the strengthening of the official church. As late as 1895 the notorious case of Bridget Cleary showed how this belief remained remarkably strong among a Catholic population almost one hundred percent church-going. Bridget Cleary, a twenty-six-yar-old woman, lived in Co. Tipperary, In March 1895 she fell ill and was visited by the doctor, who diagnosed bronchial catarrh and nervous excitement. She was also visited by the parish priest, and by the herbalist, who diagnosed her as a changeling and prescribed treatment. Her husband Michael, her father, her aunt, four of her male cousins and two male neighbours tried to force her to drink the cure of milk mixed with herbs. They doused her several times in urine and burned her with a red-hot poker. They asked her if she was Bridget Cleary. She denied that she was a fairy. The following morning the priest said Mass in the house, apparently not noticing that anything was amiss. [210] Bridget’s ordeal continued that evening. This time she was severely burned, and she died from her injuries. They buried her body and spread the story that she had gone away with the fairies. However, two witnesses came forward and gave evidence of what they had seen. The main participants were arrested’ (209-10). Also gives text of a ballad on the subject (210-11): says Michael Cleary goes to a ‘fairy fort’ expecting to find his real wife and rescue her, and finding nowt (210-11). Author uses this as ev. for strength of fairy beliefs rather than function (211). I suppose I’d assume that they’re used to cover up the murder, basically, and the ballad to then convert things back into traditional framework. But maybe wrongly. See Jenkins.

Diarmuid Ó Giolláin, Irish Folklore: Tradition, Modernity, Identity (Cork: Cork University Press, 2000)

Ogle, M.B., ‘Some Theories of Irish Literary Influence and the Lay of Yonec’, Romanic Review, 10 (1919), 123–48. Vs. Cross 1910. Re marie de france. ‘Let us see, now, what are the features which distinguish Yonec and do not recur in any Irish tale: (1) The jealous husband who shuts his wife up in a tower; (2) the female companion of the lady, set over her by her husband to guard her chastity; (3) the [135] appearance of the lover at the wish of the lady; (4) the proof of his benign character by partaking of he sacrament, for which purpose he changes himself into a woman; (5) the trap and the wounding of the lover; (6) the visit by the lady to his home; (7) the ring which will protect her against her husband; (8) to swrod which she is to give to her son; (9) the revenge of the lover whose son kills the lady’s husband. These details are, I think it will be admitted, essential to the poem. What, on the other hand, are the features which Yonec shares with Irish tales independent of the question of date? (1) A supernatural lover; (2) his appearance in bird form; (3) prediction of the sex of the child, and (4) the bestowal of his name. / There is, then, absolutely no evidence that there was prior to Marie any Celtic tale which contained any one of the nine features of the first group, to say nothing of the combination of these features into a more or less unified whole, and there is only one Irish tale, the Togail Bruidhe Dá Derga, preserved in the manuscriot of the fourteenth century, which contains in combination the last four’ (134-35). NB ‘Jupiter takes on the form of a woman and appears as the huntress Diana when he rapes Callisto’ (125) citing Metamorphoses II 425. ‘Then again there are the stories which certainly come from oriental sources; the story of the wizard Nectanebus and his union with the mother of Alexander in the various versions of the Alexander romance…’ (125). ‘Why, thereofre, is it necessary to cite as evidence of the Irish character of Yonec … as a parallel to the change of sex of the lover in Yonec, a passage from the fourteenth century Book of Ballymote in which a messenger from Mannannán takes on the form of a woman in order to visit Tuag, daughter of Conall, and carries her off?’ (126). Also notes lots of didgey abuse of ev—claiming a story to be X old on basis of Y MS but adducing motifs from later version Z!! Etc. After 135 goes on to discuss other parallels, Classical, Biblical, folkloric etc. Only in the latter do you start getting really good comparisons, but obviosly her problem with Irish connection is quite right. May still be good analogues there tho’ for stuff.

Ó hÓgáin, Dáithí, The Sacred Isle: Belief and Religion in Pre-Christian Ireland (Boydell/Collins: Woodbridge/Cork, 1999) XXXXstyle. Kind of scholarly but credulous and not detailed. Lots of archaeology type period stuff.

Ohrt, F., ‘Gondols Ondu’, Acta Philologica Scandinavica, 10 (1935–36), 199–207 [NW5 P775.c.20]. rAGNHILDR tREGAGÁS’s charm: ‘Ritt ek i fra mer gondols ondu æin þer i bak biti annar i briost þer biti þridi snui uppa þik hæimt oc ofund, oc sidan þesse ord ero lesen skall spyta uppa þan et till syngzt’ (199). (‘I cast from me Gandul’s spirits. May one bite you in the back; may another mite you in the breast; may the third stir up in you hatres and ill-will’ Mitchell 1997, 19). Seems to think g²ndull = penis 200-1; more on it 203-4 with pers. n. gandúlfr. Hmm. Mentions gandr. German parallel from 1407 202-3.11. Hmm, didn’t really understand all that.

*Ohrt, F, Herba, gratia plena, FFC, 82 (Helsinki, 1929). 10ff re 9 herbs charm.

Okasha, Elizabeth, Handlist of Anglo-Saxon Non-Runic Inscriptions (Cambridge: Cambridge University Press, 1971)

Okasha, Elizabeth, ‘A Supplement to Hand-List of Anglo-Saxon Non-Runic Inscriptions’, Anglo-Saxon England, 11 (1983), 83–118.

Okasha, Elizabeth, ‘A Second Supplement to Hand-List of Anglo-Saxon Non-Runic Inscriptions’, Anglo-Saxon England, 21 (1992), 37–85.

Okasha, Elizabeth, ‘A Third Supplement to Hand-List of Anglo-Saxon Non-Runic Inscriptions’, Anglo-Saxon England, 33 (2005), 225–81.

O’Keeffe, Katherine O’Brien, Visible Song: Transitional Literacy in Old English Verse, Cambridge Studies in Anglo-Saxon England, 4 (Cambridge: Cambridge University Press, 1990)

Okoli, Chitu, Mohamad Mehdi, Mostafa Mesgari, Finn Årup Nielsen, and Arto Lanamäki (2012). The people’s encyclopedia under the gaze of the sages: A systematic review of scholarly research on Wikipedia. Retrieved from http:// papers.ssrn.com/abstract=2021326. DOI: 10.2139/ssrn.2021326. 'Knowledge as presented in Wikipedia is not necessarily a finished product, but can be seen as a dynamically shaped epistemology. In Santos’ (2009) dissertation on the relationship between Levinas’ ethics-oriented rhetoric and Web 2.0, he argued: “Wikipedia’s ‘end’ is not necessarily as concerned with producing a finished product as its mission statement might suggest. ... [Wikipedia’s rules] seek as their principal goal to support an other’s response ability and to invite them to speak. Wikipedia’s primary obligation is not to create objective Truth, but rather to foster, support, and maintain ‘neutral’ relationships.” (2009, p.196) Hartelius (2010) hypo hes ze W k pe “ s mo el o log c expe se.” Based on the Bakhtinian theory, she gue h W k pe con on s he “monolog c” expe se “ y facilitating an ongoing chain of interdependent and multivocal ‘utterances’” (2010, p.506).' Follow up.

Okoli, Chitu, Mostafa Mesgari, Mohamad Mehdi, Finn Årup Nielsen, Arto Lanamäki, 'Wikipedia in the Eyes of Its Beholders: A Systematic Review of Scholarly Research on Wikipedia Readers and Readership', JOURNAL OF THE ASSOCIATION FOR INFORMATION SCIENCE AND TECHNOLOGY, 65(2014), 2381–403

Ólafur F. Magnússon, `Samfylkingarflokkarnir og moska í Reykjavík', Morgunblaðið, vol. 101, no. 159 (10 July 2013a), 21, http://timarit.is/view_page_init.jsp?issId=371810&pageId=6052346&lang=is.

Ólafur F. Magnússon, `Orð Adams Bandaríkjaforseta um íslam', Morgunblaðið, vol. 101, no. 194 (21 August 2013b), 20, http://timarit.is/view_page_init.jsp?issId=371945&pageId=6054567&lang=is

Ólafur Halldórsson, 'Flutningur handrita milli Íslands og Noregs fyrr á öldum', in Grettisfærsla: Safn ritgerða eftir Ólaf Halldórsson gefið út á sjötugsafmæli hans 18. Apríl 1990 (Reykjavík: Stofnun Árna Magnússonar, 1990), pp. 339--47 (repr. from Tíminn, 17 June 1965).

##*Olds, B. M., ‘The Anglo-Saxon Leechbook III: a Critical Edition and Translation’ (Denver Univ., 1984).

*O’Leary, P., ‘The Honour of Women in Early Irish Literature’, Ériu, 38 (1987), 27–44.

Oliphant, Robert T., The Harley Latin-Old English Glossary Edited from British Museum MS Harley 3376, Janua Linguarum, Series Practica, 20 (The Hague: Mouton, 1966).

Oliver, Lisi, The Beginnings of English Law, Toronto Medieval Texts and Translations, 14 (Toronto: Toronto University Press, 2002). 25–34 re archaic linguistic features—if it’s as old as they say, it’s our oldest OE text and oldest gmc vernacular law code. Æthelberht’s laws alone in textus roffensis show doubling for long vowels, 3 times. ‘Doubling was common throughout the languages of the British Isles in the early period; however, it also persisted sporaically into later Old English’—seems possibly to countenance non-OE insular infl. on the spelling, no ref though. Concentration in this text does imply archaism. And lots of other stuff—cool book. Though one wonders if archaic features like -aes a-stem masc genitive are actually fuckups by late scribes? Argues that Æthelberht’s laws have a head-to-toe structure for compensation which she sees as a mnemonic device (36–38); notes that we only find it elsewhere in OE where Alfred seems to be influened by Æthelberht; not in Continental or wider comparisons. BUT it is in Bald’s leechbook—and how oral is that?! And less present in Leechbook III, which looks less literary. Absence in other texts surely rings some alarm bells, because of Æthelberht is taken to be oral-influenced, why shouldn’t other texts be? Alliteration gives only three not very convincing examples—far less prominent than say in Wulfstan (39–41); rubbishilainen. ‘In summation, there are stylistic elements in the laws of Æthelberht that seem to hark back to a preliterate version’ (41); well if this is the best you can do, I’m not convinced. ‘But although we cannot claim that the text which survives is a transcription of what was spoken, we can point to certain mnemonics that accord well with what we might expect for laws preserved by oral transmission. First, the physiological ordering of the personal injury laws, as shown above, is not a common feature of written legal texts [but is it a common feature of spoken ones?]. Second, the overall structure moves from top to bottom according to status, following the head-to-toe pattern of the personal injury laws. Finally, there may be traces of an elevated prose style, using the poetic devide of alliteration as an aid to memory. Never again in English la will we see a system laid out so clearly: the technology of writing changed forever the way in which law was transmitted. The Anglo-Saxon territories demonstrate in this regard a shift that was taking places throughout medieval Europe’ (41). 41–51 interesting stuff on chronological layering in the laws, with some reference to Ireland too.

*O’Loughlin, Thomas, ‘The Latin Sources of Medieval Irish Culture: A Partial Status Quaestionis’, in Progress in Medieval Irish Studies, ed. by K. McCone and K. Simms (Maynooth, 1996), 91–105.

Olrik, Axel, ‘Epic Laws of Folk Narrative’, in The Study of Folklore, ed. by Alan Dundes (Englewood Cliffs, N.J.: Prentice-Hall, 1965), pp. 129–41; originally published as ‘Epische Gesetze der Volksdichtung’, Zeitschrift für deutsches Altertum und Deutsche Literatur, 51 (1909), 1–12. [464.1.c.95.38]

Olrik, J.and H. Ræder (eds.), Saxonis Gesta Danorum, 2 vols (Hauniæ: Levin & Munksgaard, 1931–57)

Olsan, Lea, ‘The Arcus Charms and Christian Magic’, Neophilologus, 73 (1989b), 438-47. Relates to Braekman. Re. Hrl 585, 186r. not otherwise exciting, except that it links 585 contents with later MSS.

Olsan, Lea, ‘Latin Charms in British Library, MS Royal 12.B.XXV’, Manuscripta, 33 (1989a), 119-28. ‘a vellum and paper manuscript book of 284 folios, mostly in Latin prose, relating to medical health and practical science’ (119). C14 (119). ‘On ff. 59r-65v are what Warner and Gilson describe as “Prayers and charms against various evils, in Latin, French, and English.” Three charms were written on f. 253r-v, but one was later rubbed out. One appears on f. 281v’ (119). And some C15 ones at end of MS. ‘This essay presents selected, previously unedited Latin charms in MS Royal 12.B.XXV. The evidence in the manuscript indicates that, in the fourteenth century, Latin charms incorporated many popular hagiographic beliefs and Biblical motifs, and that people often employed charms under the same conditions as they did medical recipies on the one hand and prayers on the other’ (119). Chaucer’s Parson don’t mind charms much (119-20). ‘The Parson has his doubts both that charms work, and if they do, how they work. He concludes that if they work, then God has allowed it in order to strengthen people’s faith’ (120). Otherwise little of interest.

Olsan, Lea, ‘Latin Charms of Medieval England: Verbal Healing in twya Christian Oral Tradition’, Oral Tradition, 7 (1992), 116–42 [P464.c.114]. Deal with 1000-1500. ‘In the medieval manuscripts under consideration here, carmen is the word repeatedly used as a tag, a heading, or a marginal gloss to call attention to some kind of verbal cure’ (116). Not only spoken, or only poetic (116-17). Cf. OE use of galdor (117). ‘One complicating factor is that writing, including written performance, appears as an integral part of the tradition of insular Latin charms even in the earliest records, just as it did in ancient magic. For [123] some charms in medieval manuscripts consist solely of graphic symbols or letters, which were never meant to be spoken. In addition, directions to write formulas down and carry them on the person occur in the oldest insular manuscripts. Furthermore, charms written on objects (leaves, communion hosts, virgin parchment, knife handles, sticks, and the like) have an extended symbolic significance. Such uses of writing in connection with charms do not signify that charms should be understood as if generated primarily as written texts. Rather, writing as a technology was very early adapted to the rituals and tradition of curative magic’ (122-3). Discusses propsect of oral to literary kind of social context (123-4).

Sound-patterning in nonsense charms, and identification of related but different texts as ‘multiforms’. Isn’t explicit about the implication that they represent oral approach to written transmission, tending to emphasise the purely oral, but doesn’t preclude it (124-30). ‘Two general observations about narrative motifs in charms can be made. Firt, the number of themes of motifs is limited, so that although any or every narrative in the Old or New Testament or Apocrypha, not to mention the saints’ legends, might potentially generate a charm, the written sources derive from the genre itself in its functional aspect as remedy for specific human ills. Charms, which address the sicknesses, needs and anxieties of medieval people, tap into or find remedies in Christian lore. So specific are the curative loci developed in the charms that a survey of some of the purposes of charms can function as an index to [130] narrative motifs’ (129-30). Amongst others, lists worms (Job) and dwarf (St. Macutus, St. Victoric[us[) (130). Motifery approach to charms 130-33. Basic formulaic pattern ‘that distinguishes Christian Latin charms’ goes ‘I conjure/adjure A by the power of (per virtutem) B that C (or A) not have the power to harm this person’ … the second part, B, ‘can also be omitted, as it is in a conjuration against demons, thieves, elves, and epilsepsy: “Coniuro vos demones et latrones, elphos et morbum caducum vt non habeatis potestatem nocere hunc famulum dei. N[omen].” (“I conjure you demons and thieves, elves, and epilepsy that you not have the power to harm this servant of god[sic], Name.”)’ (133). BL Sloane 2584, fol. 73v-74r with elphos in! Man, how am I gonna track all these down? Not the same as that cited by Boyer, le Monde du, 113-14, Lecouteaux 1997, 125. NB her précis implies its vs all those things separately, but I wonder if really they’re synonyms.

‘Charms are unique in that performance is typically private; the audience is often only one person’ (134). That wasn’t the vibe I got from the OE ev., but interesting point. ‘Unlike performances of other traditional genres, performance of a charm is occasioned by a specific, experienced need … Thus, when charms are performed, a direct reciprocity obtains between need and the occasion of the performance, as well as between the specific character of the need and the choice of the work performed. A heading or tag designating the purpose of a charm in a manuscript is an integral part of any charm text because it explicitly denominates the occasion for performance’ (134).

*Olsan, Lea, ‘The Inscription of Charms in Anglo-Saxon Manuscripts’, Oral Tradition, 14 (1999), 401–19.

*Olsen, Alexandra Hennessy, “Þurs and Þyrs: Giants and the Date of Beowulf’, In Geardagum, 6 (1984), c. 39.

Olsen, Alexandra Hennessey, ‘Cynewulf’s Autonomous Women: A Reconsideration of Elene and Juliana’, in New Readings on Women in Old English Literature, ed. by Helen Damico and Alexandra Hennessey Olsen (Bloomington: Indiana University Press, 1990), pp. 222–32.

Olsen, Alexandra H., ‘The Valkyrie Reflex in Havelock the Dane’, in Essays on Old, Middle, Modern English and Old Icelandic in Honour of Raymond P. Tripp, Jr., ed. by Loren C. Gruber (Lewiston NY: Mellen, 2000), pp. 317–35. Complete rubbish—sees valks in Goldeborw and where that doesn’t work, has them transferred from her to Hvelock! And the traits are just obvious things that you’d expect of noble women etc.s

Olsen, Alexandra Hennessey, ‘Proteus in Latin: Vernacular Tradition and the Boniface Collection’, in New Directions in Oral Theory, ed. by Mark C. Amodio, Medieval and Renaissance Texts and Studies, 287 (Tempe, Arizona: Arizona Ceenter for Medieval and Renaissance Studies, 2005), pp. 107–24. Suggests Latin letters of Boniface and his correspondents are influenced by OE lit. With some refs. Basically badly-written and not overly convincingly argued, but migh be useful to cite as a recent example of the idea.

Olsen, Corey, Exploring J. R. R. Tolkien's 'The Hobbit' (New York: Houghton Mifflin Harcourt, 2012)

Olsen, Karin, ‘Bragi Boddason’s Ragnarsdrápa: A Monstrous Poem’, in Monsters and the Monstrous in Medieval Northwest Europe, ed. K. E. Olsen and L. A. R. J. Houwen, Mediaevalia Groningana, new series, 3 (Leuven: Peeters, 2001), pp. 123–39. Must admit I didn’t read it closely, but her argument is that there’s something of the monstrous in everyone, gods humans etc. ‘Finally, Jọrmunrekkr and King Họgni have similar fates. Both are called alfr, and both, as ghostly representations of their former selves, have ceased to function in the human world.King Họgni, as raðaralfr, does not command ships; Jọrmunrekkr, the sóknar alfr ‘battle-elf’ does not engage in conflict’ (138). Hmm, interesting.

*Olsen, Magnus, ‘Fra gammelnorske myte og kultus’, Maal og Minne (1909), 17–36.

Önnerfors, Alf, Das Waltherius-Epos: Probleme und Hypothesen, Scripta minora regiae societatis humaniorum litterarum lundensis/Studier utgivna av Kungl. Humanistiska Vetenskapssamfundet I Lund, 1 (Stockholm: Almqvist & Wiksell International, 1987–88)

O’Rahilly, Cecile, ed., Eachtra Uilliam / An Irish Version of William of Palerne, DIAS (1949)

O’Rahilly, Thomas F., Early Irish History and Mythology (Dublin: The Dublin Institute for Advanced Studies, 1946). p. 350 nn. have nothing useful re fairy lovers, contra Cross motif index. Index lacks sídhe etc. Basically all well outdated stuff.

Orchard, Andy, The Poetic Art of Aldhelm, Cambridge Studies in Anglo-Saxon England, 8 (Cambridge: Cambridge University Press, 1994). 145–49 with appendix 4.1 (pp. 225–38 at 228–29) 716:1.c.95.139 NW1

Orchard, Andy, ‘Poetic Inspiration and Prosaic Translation: The Making of Cædmon’s Hymn’, in Studies in English Language and Literature: ‘Doubt Wisely’, Papers in Honour of E. G. Stanley, ed. by M. J. Toswell and E. M. Tyler (London: Routledge, 1996), pp. 402–22. Lots of references and guiance in bibl. Handy because there’s so damn much re Cædmon’s hymn. Emphs that Aldhelm and other A-Ss (incl. therefore Bede) know all about the idea of poetry coming in dreams (to pagans) (404–9): ‘We need no doubt, then, that Bede had to hand a number of literary instances of poetic inspiration against which to match (and on which to model) his narrative of the impetus for Cædmon’s song’ (409). ‘Against such a background, the notion that Bede has somehow “Latinised” a native tale becomes attractive. It has even been shown that the description of the banquet that Cædmon left, with its intimation of evenings of Germanic karaoke, can be matched in the writings of Isidore’ (411, refs in n. 46). Gives credence to the idea (old but only recently revived) that Cædmon’s Hymn is a back-translation of Bede’s paraphrase, emphing the similarity of its content to psalms (which Bede really liked) and the differences between the Latin and the OE (412–15). ‘What is clear, however, is that the apparently spontaneous gift of an illiterate cowherd was soon taken up by the learned and Latin-influenced community, and made its own’ (415). ‘The intrusive we ‘we’ which occurs in some versions of the Hymn could likewise be explained as an addition influenced by Bede’s use of the first person plural phrase Nunc laudare debemus ‘now we must praise’, which, in turn, he may have included as [416] a “poetic” rendering of the third person plural Nu scylun hergan, sanctioned by the usage of the Psalms, purely because it scans better as the cadence or ending of a rhythmical hexameter line: the “correct” rendering, Nunc laudare debent, would not’ with refs (415–16). No mention in the article of Symphosius.

Orchard, Andy, Pride and Prodigies: Studies in the Monsters of the ‘Beowulf’-Manuscript, rev. ed. (Toronto: University of Toronto Press, 2003), 46 re nicor. Interesting. Liber monstrorum ed. and trans. 254–317. NB I nos 5, 34, 41, 45, 46. 5 mand 46 re fauns/satyrs, 34 mentions nymphae. 318–20 list of known sources and analogues.

I.34: ‘Et dicunt monstra esse in paludibus cum tribus humanis capitibus et subprofundissimis stagnis sicut nimphas habitare fabulantur. Quod credere profanum est: ut non illuc fluant gurgites quo inmane monstrum ingreditur’ (276); ‘And they say there are monsters in swamps with three human heads and they are alleged to live like nymphs under the deepest pools. It is a profanity to believe this, since floods do not flow there, where a huge monster enters’ (277). Like nymphs; nymphs themselves absent from collection. SOurces list 319 andy says UNCERTAIN. Presumably the last bit is another little joke, playing on the double meaning of nympha, cf. 87–91 generally; the crappy joke re Rumour I.42, cf. 98–101; use of fides I.25 Xian source vs. I.45 pagan (Orchard 90).

I.5: ‘Fauni enim siluicolae, qui sicut a fando nuncupati sunt; a capite usque ad umbilicum hominis speciem habent; capita autem curuata naribus cornua dissimulant et inferior pars duorum pedum et femorum in caprarum forma depingitur. Quos poeta Lucanus, secundum opinionem Graecorum, ad Orphei liram, cum innumerosis ferarum generibus, cantu deductos cecinit’ (260); ‘Moreover fauns, who are called thus from their speaking (fando), are wood-dwellers, and have human appearance from the head to the navel (although their heads disguise curved horns in their noses), and the lower part of the two feet and the thighs is represented in the form of goats. The poet Lucan sang that, according to the opinion of the Greeks, they, along with countless other kinds of wild animals, were drawn to the lyre of Orpheus by his song’ (261); source list reckons Isidore Etym. VIII.xi.87 (318). NB not too far in, suggests not v. monstrous.

I.45: ‘Eumenides quoque quasdam mulieres uana historia depromit, quae uipereum crinem habuerunt, sanguineis uittis innexum, quo caerulei angues per uesanam discordiam scatebant. Quarum ferrei thalami apud infernos incredibilibus figuntur fabulis’ (282); ‘A false [or ‘empty’] tale also describes certain women, the Eumenides, who had viperous hair tied back with bloody headbands, in which azure snakes were thrashing in mad anger. And their iron bed-chambers are imagined in incredible fables to be in the underworld’ (283); source: Aen. VI280-81; Goerg. IV482–3. Hmm, well the latter definitely relevant ‘quin ipsae stupuere domus atque intima Leti / Tartara caeruleosque implexae crinibus anguis / Eumenides…’ (IV 481–83 254 in Lied ed.). See discussion 101–102 which is re Aen VI.280–81. More like it :-) Yep, that’s correct.

I.46: ‘Item Satyri et Incubones siluestri homines dicuntur, quorum pars summa humano corpori simillima et inferior cum ferarum formis et Faunorum depingitur’ (282); ‘Likewise Satyrs and Incubi are called woodland folk, of which the top part is very like the human body, and the lower part is depicted with the forms of wild animals and fauns’ (283). UNCERTAIN (319) (but surely actually from Isidore XI.iii[de portentis].21-22)

III.24 ‘Dicunt quoque Tisiphonem aput inferossanguinea palla succinctam et animabus uipereo flagello nocentem, urbis seruare uestibulum. Quam triplici muro circumdatum et flammeo fulmine Pyriflegethontis Tartarei mentiuntur, qui rapidis, ut putant, ignibus saxa murmurantia torquet, et fingunt hydram interius urbis ipsius uestibulum seruare, quae ibi, ut arbitrantur, cum .L. capitibus Tartaream habitat sedem’ (314).

Orchard, Andy, ‘The Sources and Meaning of the Liber Monstrorum’, in I ‘monstra’ nell’inferno Dantesco: Tradizione e Simbologie, Atti del XXXIII Convegno storico internazionale, Todi, 13–16 ottobre 1996, ed. by Enrico Menestò, Atti dei Convegni del Centro italiano di studi sul Basso Medioevo—Accademnia Tudertina e del Centro di studi sull spiritualità medievale, Nuovo serie, 10 (Spoleto: Centro italiano di studi sull’Alto Medioevo, 1997), pp. 73–105. Basically arguing for care and structural integrity ofliber monstr.—not just a random mess.

Orchard, Andy, Cassel Dictionary of Norse Myth and Legend (London, 1997). Handy thing re wild hunt.

Orchard, Andy, A Critical Companion to ‘Beowulf’ (Cambridge: Brewer, 2003) 8, 22,25, 100, 136, orchard in bibl. Takes Waltharius as probably C9 (136). ‘The final scenes of the Waltharius, indeed, where Walther hides out in a mountainous cave with his treasure, and is beseiged by thirteen warriors, of whom twelve fight and one refuses, read almost like a parody of Beowulf’s dragon-fight (including the detail that one of Walther’s [137] assailants actually describes him as a “dragon”). This is not to suggest any direct connection, of course, simply to note that the Beowulf-poet was not the only Christian author to make use of Germanic legend in the service of Christian verse’ (136–37).

Orchard, Andy, ‘Computing Cynewulf: The Judith-Connection’, in The Text in the Community: Essays on Medieval Works, Manuscripts, Authors, and Readers, ed. by Jill Mann and Maura Nolan (Notre Dame, Indiana: University of Notre Dame Press, 2006), pp. 75–106. ‘After all, as generations of Angnlo-Saxon poets seem to have agreed: if a thing is worth saying, it is probably worth saying again’ (99).

Orchard, Andy (trans.), The Elder Edda: Myths, Gods and Heroes from the Viking World (Penguin)

Orchard, Andy, 'Enigma Variations: The Anglo-Saxon Riddle-Tradition', in Latin Learning and English Lore: Studies in Anglo-Saxon Literature for Michael Lapidge, ed. by Andy Orchard and Katherine O’Brien O’Keeffe, 2 vols (Toronto: University of Toronto Press, 2005), I, 284-304.

`Ordnung im Chaos: Die Samúel Jón Samúelsson Big Band', Inreykjavík.is: Ihr Online Reiseführer (15 April 2014), http://www.inreykjavik.is/ordnung-im-chaos-die-samuel-jon-samuelsson-big-band/ XXXXX.

Orfali, Bilal, 'The Sources of al-Thaʿālibī in Yatīmat al-Dahr and Tatimmat al-Yatīma', Middle Eastern Literatures (2013), 1-47 [check page nos are correct in final version] DOI:10.1080/1475262X.2013.775850

Orfali, Bilal, The Anthologist's Art: Abū Manṣūr al-Thaʿālibī and his 'Yatimat al-dahr', Brill Studies in Middle Eastern Literatures, 37 (Leiden: Brill, 2016).

Ó Riain, Pádraig, ‘Celtic Mythology and Religion’, in History and Culture of the Celts: Preparatory Confrerence, 25–28 October 1982 in Bonn, Lectures/Geschichte und Kultur der Kelten: Vorbereitungskonferenz 25.–28. Oktober 1982 in Bonn, Vorträge, ed. by Karl Horst Schmidt and Rolf Ködderitzsch (Heidelberg: Winter, 1986), pp. 241–51. ‘On the other hand, while the classical authors were no doubt prejudiced, instinctively seeking in Gaulish beliefs “an Olympus where the gods abide”, they at least shared with the Gauls a common adherence to a pagan form of religion. Gaulish gods in Roman guise can have lost little of their divinity, whatever about their Celticity. The gods of the insular tradition, however, while fully Celtic in character, are generally presented as “faded deities”. The christian [sic] god whose rule was now universal in western Europe was exclusive in the matter of divinity. How much then can we expect to learn from the insular traditions of Celtic religion and mythology?’ (245). dia and duw not usually used of old gods; ‘Is this because, as van Hamel and Draak suggested, the insular Celts had a different notion of divinity? Or is it because the christian [sic] God was intolerant of competitors?’ (246). Cormac identifies Manannán as a deus maris—‘In his tolerance of and, indeed, affection for the early, and sometimes pre-christian traditions, Cormac epitomizes the early Irish scribe and scholar. Yet, the survival ofso large an amount og apparently pre-christian material in early Irish narrative should not be attributed specifically to either of these traits, except in as far as they reflect communal attitudes. Furthermore, if this material usually presents ancient deities in “humanized and mortalized” form, then the hope of eradicating “the pagan beliefs that still lingered on” cannot have been the reason [citing O’Rahilly, Early Irish History, 194, 261], for, whatever else may have been its purpose, early Irish literature is hardly characterised by a sense of christian mission. The insular notion of divinity and the bery substantial amount of pre-christian material in early insular tradition are indeed matters for consideration in their own right, with an eye not so much to the comparative continental evidence, but, first and foremost, to the period and ambience which produced them. With Mac Cana we must regard the early Irish scribe as “a creature of his own environment” who was “quite incapable of abandoning the tradi[247]tions and the patterns of thought what had moulded his own identity and which continued to inform the whole of contemporary society”. // While it is unobjectionable, thereofre, to use \stedt’s imaginative characterisation of the Leabhar Gabhála and Dinnsheanchas as a “mythological pre-history” and as “a mythological geography” respectively, we nust bear in mind that “mythology” here has (or should have) a sense devoid of pagan religious content, functioning, indeed, as little more than a code whose terms related above all to contemporary considerations of institutions. The undoubtedly archaic character of this mythology has much less to do with the insular scibe’s antiquarian proclivity than with the extremely conservative nature of the society which he brought to life. The Mabingoi are “fundamentally the stories of the old Brittonic gods”; their preservation, however, following Bromwich, is due to their affiliation to a “cononical tradition” concerning the very live issue of the descent of the early Welsh dynasties’ (246–47). Further on descent from gods etc. 248–49. And the stories retain value as templates for society etc. too—despite resistance to this idea earlier in scholarship (247–48). So the transition from god to saint is straightforward (249–51).

Örn D. Jónsson and Rögnvaldur J. Sæmundsson, `Free Market Ideology, Crony Capitalism, and Social Resilience', in Gambling Debt: Iceland’s Rise and Fall in the Global Economy, ed. by E. Paul Durrenberger and Gisli Palsson (Boulder: University Press of Colorado, 2015), pp. 23--32. DOI: 10.5876/9781607323358.c003

Orri Vésteinsson, The Christianization of Iceland: Priests, Power, and Social Change 1000–1300 (Oxford: Oxford University Press, 2000)

*Oroz Reta, J., and M. A. Marcos Casquero (eds.), San Isidoro de Sevilla: Etimologías, 2 vols (Madrid, 1982–83)

Orrman, Eljas, 'Rural Conditions', in The Cambridge History of Scandinavia, Volume I: Prehistory to 1520, ed. by Knut Helle (Cambridge: Cambridge University Press, 2003), pp. 250--311

Ortenberg, Veronica, ‘Virgin Queens: Abbesses and Power in Early Anglo-Saxon England’, in Belief and Culture in the Middle Ages: Studies Presented to Henry Mayr-Harting, ed. by Richard Gameson and Henrietta Leyser (Oxford: Oxford University Press, 2001) pp. 59–68. In Studies for Mayer-Harting book I think! Gameson ed.? Concerned re virgo being used of all sorts of women who aren’t virgins, just nuns. ‘Anglo-Saxon well-born women has power. What is not always appreicated [60] is the fact that this power was principally respected and praised in women who were either virgins (i.e. unmarried and having taken the veil) or who had come to be regarded as “honorary” virgins’ (60)—ie. divorced or widowed. See 59–61. Virgo as socially constructing this status regardless of actuality; actually goes for construction hereby of asexuality 6061. Hmm. ‘These abesses, who were agruably no longer specifically female, acquired some of the functions of men in society, including that of exercising political power’ (61). Hmm, cf. recent EME article and Clover on HS: transgressing gender role is an option. ‘One might say that, in a significant number of cases, personal political power and influence became open to women once they had ceased to be specifically female and had reached the ambiguous stage of asexuality through virginity, real or constructed. While political power was regarded as unseemly and tyrannical in a reigning queen by the likes of Bede or Stephen of Ripon, it was accepted and acceptable for women in this context. The unnamed wife of Rædwald of East Anglia who, after his conversion to Christianity on a visit to Kent, brought him back to paganism when he returned home; Eadburh, wife of Beorhtric of Wessex, whose influence in government was such that she succeeded in removing her husband’s other advisers and eventually had him murdered; and Iurminburh, King Ecgfrith of Northumbria’s second wife, who persecuted Bishop Wilfrid and led the king to send him away, are illuminating examples. Here are the few names queens who exercised real power, as opposed to being simply good Christian wives, and their press in the writings of Stephen of Ripon or Bede is all too clearly negative. We, of course, have no way of knowing whether they were really guilty of the deeds with which they are credited, or merely presented as such’ (61). Muses on whether Vestal Virgins infl. Tacitus’s portrayal of Veleda (62).

‘In both these examples [Gk and Roman] the assumption is that the power which these women possessed arose from their privileged link with the Other World: their alien[63]ation from sex gave them a special channel to supernatural power. Anglo-Saxon attitudes, however, are not directly related to access to the supernatural, but to political power and influence in this world. Hence virginity is not a source of power, but only the means of it. [How far is this a valid distinction?] This explains why such a powerful role could perfectly well be played by persons who were beyond womanhood, past it, rather than only by those who had set themselves aside from it’ (62–63). Æþelflæd does well, but only really gets going when hubby dies (64). ‘Frankish queens were allowed to exercise the full political power of kingship, even though they did so in the name of their sons or grandsons. The aristocracy obeyed their political rule and government. They may have been regarded as tyrants on an individual basis, but the texts show the authors’ willingness to loathe one or the other of these queens on merit, not simply for exerting power … Power was defined as being well or badly exercised according to the specific policies followed by individual queens. English texts, as we saw earlier, have a tendency to define good female power as being linked to the status of virginity, and bad power to that of womanhood’ (66). Notes Clover on HS etc. as potentially important 64 n. 16.

‘Their [women’s] acceptance as active members in the world of male authority and politics was based, in no small measure, on their ability to act as men, because they were “vigines” and not women. This explains why the model of the Virgin Mary, or other real female virgins, cannot entirely match the Anglo-Saxon type described above. Mary expressed the prototype for the Christian ideal of womanhood: sexual purity, and submission to men in society. The point about the Anglo-Saxon nuns mentioned here is precisely that they do not show either. Therefore, unless they are to be depicted by their hagiographers, and accepted by them, as simply powerful individuals in a worldly context, bearing in reality no relation to the hagiographers’ model of womanhood provided by the Virgin Mary, these writers must depict the women they write about as virgins, so that they can fit their model of a Christian woman. Altogether, we might pursue the parallel with the Vestals, women who are on the brink between virgin and woman, between woman and man, potential but not actual brides (in a Christian context, of course, nuns are called “brides of Christ”); it is this abnormal status which gives them their power’ (67). As with the likes of Þryþ and Judith? Finally NBs the long life of this principle in British society (68).

Ortner. ? , in Woman, Culture and Society, ed. by Michelle Zimbalist Rosaldo and Louise Lamphere (Stanford, 1974), XXXX. Notes’ universal evaluation of women’ (69-71, at 71); wants to find some correlation which would be universal to underpin this; goes for consistent devaluation of Nature under CUlture (71-73). re women, ‘Their pan-cultural second-class status could be accounted for, quite simply, by postulating that women are being identified or symbolically associated with nature, as opposed to men, who are dentified with culture. Since it is always culture’s project to subsume and transcend nature, if women were considered part of nature, then culture would find it “natural” to subordinate, not to say oppress, them. Yet although this argument can be shown to have considerable force, it seems to oversimplify the case. The formulation I wopuld like to defend and elaborate on in the following section, then, is that women are seen “merely” as being closer to nature than men. That is, culture (still equated relatively unambiguously with men) recognizes that women are active participants in its special processes, but at the same time sees them as being more rooted in, or having more direct affinity with, nature’ (73). Why women and nature? Bodies associate them with ‘ “species life” ’, men free to engage in Cultural projected (74-6); ‘Women’s physiological functions … may tend in themselves to motivate a view [77] of women as closer to nature, a view she herself, as an abserver of herself and the wolrd, would tend to agree with. Woman creates naturally from her own being, whereas man is free to, or forced to, create artificially, that is, through cultural means, and in such a way at to sustain culture’ (76-77). Partly drawing on de Beauvoir. 2: Bodies force woemn to take social roles which are less prestigious in culture, esp. lactation with all its big knock-on FX for who looks after children and the intellectual level of their work, and degree of association with unsocialised, ill-controllable, etc. (ie. Natural) things (here, babies) (76-80). 3: These contribute to different ‘pyschic structure’ (74) in women seen as closer to nature (81-3). Partly because care of girls entirely done by women, whereas care of boys shifts to men at some point; anyway, men tend to wind up going for the abstract, women for the particular, etc. So women wind up in an intermedieate position between nature and culture (84). As surely must men, but prsumably with a different balance. ‘For another perspective on the same point, it will be recalled that the psychic mode associated with women seems to stand at both the bottom and the top of the scale of human modes of relating. The tendency in that mode is to get involved more directly with people as individuals and not as representatives of one social category or another; this mode can be seen as either “ignoring” (and thus subverting) or “transcending” [86] (and thus achieving a higher synthesis of) those social categories, depending upon the cultural view for any given purpose. Thus we can account easily for both the subversive feminine sybols (witches, evil eye…) and the feminine symbols of transcendence (mother goddess, merciful dispensers of salvation…). Feminine symbolism, far more often than masculine symbolism, manifests this propensity toward polarized ambiguity… / If woman’s (culturally views) intermediacy between culture and nature has this implication of generalized ambiguity of meaning characteristic of marginal phenomena, then we are also in a better position to account for those cultural and historical “inversions” in which women are in some way or other symbolically aligned with culture and men with nature A number of case come to mind: … European courtly love, in which man considered himself the beast and woman the pristine exalted object… Each such instance of an alignment of women with culture rather than nature requires detailed analysis of specific historical and ethnographic data. But in indicating how nature in general, and the feminine mode of interpersonal relations in particular, can appear from certain points of view to stand both under and over (but really simply outside of) the sphere of culture’s hegemony, we have at least laid the groundwork for such analyses’ (85-6). An interesting article—might even be worth coming back and rereading more carefully later. Very poorly reffed and so one wonders if its assumptions are right; but the fact that they can be seriously argued (and seem to work for my stuff) is probably good enough, even if it isn’t really presenting universals.

Orton, Fred and Ian Wood with Clare Lees, Fragments of History: Rethinking the Ruthwell and Bewcastle Monuments (Manchester: Manchester University Press, 2007). Ch. 5, ‘Fragments of Northumbria’ an expansion and revision of Wood 2004. 110–15 develops argument for post-Roman continuity on Hadrian’s Wall, federates developing their own society etc. ‘... it is surely clear that some forts were being deliberately utilised by what must increasingly have become a sub-Roman warrior aristocracy’ into C6 (113). Including the point that at least some of the folks on the wall saw themselves as Germani in C3 etc., with more Germanic folks sent in C4, quite possibly to the wall; ‘Even without these fourth-century additions we can be certain that the population of the militarised zone surrounding the Wall was mongrel. Not everyone would have seen himself or herself as Roman, Romano-British or British. Already in the third and fourth centuries somemight have been speaking a Germanic language in their everyday exchanges with comrades—and this may have been a factor in the subsequent emergence of Old English as the dominant language in the region. When and why this took place is a mystery made all the more puzzling by the indications that Germanic incomers of the fifth and sixth centuries were not numerically the largest element in the population of the region’ (114).

Orton, P. R., ‘The Wife’s Lament and Skírnismál’, in Úr Dölum til Dala: Guðbrandur Vigfússon Centenary Essays, ed. by Rory McTurk and Andrew Wawn, Leeds Texts and Monographs, n.s., 11 (Leeds: Leeds Studies in English, 1989), pp. 205–37

Orton, Peter, review of von See-La Farge-Picard-Priebe-Schulz 1997, Saga-Book of the Viking Society, 25 (1999), 226–29. ‘No significant parallels are identified in either section; and yet it is easy to write a joint summary of the two poems which makes it looks as though they had a great deal in common. Both deal with an encounter between gods and giants; in both a weapon vital to the gods (Freyr’s sword, Þórr’s hammer) plays an important part in the story; in both, the god is assisted by a servant acting as [228] a go-between (Skírnir; Loki) who travels to Giantland after borrowing a magical conveyance from one of the Vanir (Freyr’s horse; Freyja’s feather coat); both servants encounter a “gatekeeper” figure sitting on a mound (Sk. 11.2 hirðir, er þú á haugi sitr; Þrk. 6.1 Þrymr sat á haugi) on the margins of I²tunheimr; and in both poems a marriage deal is struck’ (227–28). ‘For example, I notice what might be called a “jewel in the crown” motif in both Þrymskviða and the Old English poem The Husband’s Message (see …[Krapp and Dobbie III, 227]…). In st. 23 of the Norse poem, Þrymr surveys his agricultural and material wealth with a complacent eye: his gold-horned cows, black oxen and an abundance of jewels (meiðma) and other precious trinkets (menia); the only thing he feels he lacks is Freyja’s company (einnar mér Freyjio / ávant þikkir). Compare this with The Husband’s Message 44–47, in which an Anglo-Saxon nobleman, having achieved prosperity in exile, now needs only the company of his wife—possibly fiancée—to complete his happiness: nis him wilna gad, / ne meara ne maðma ne meododreama, / ænges ofer eorðan earlgestreona, / þeodnes dohtor, gif he þin beneah …’ (228).

Orton, Peter, The Transmission of Old English Poetry, Westfield Publications in Medieval and Renaissance Studies, 12 (Turnhout: Brepols, 2000)

Orton, Peter, ‘Sticks or Stones? The Story of Imma in Cambridge, Corpus Christi College, MS41 of the Old English Bede, and Old English Tān (‘Twig’)’, Medium Ævum, 72 (2003), 1–12. OE Bede most MSS talk about þa stafas in ‘hwæðer he ða alysendlecan rúne cuðe, & þa stafas mid him awritene hæfde, be swylcum men leas spel secgað & spreocað’ but MS B (CCCC41) has þa stanas in ‘hwæðer he þa alyfedlican rune cuðe and þa stanas med him hæfde be swylcum menn leas spell secgað and sprecað’ (quoted 5; discussed there noting 3 diffs: alyfedlican, ‘presumably “permitted”, “allowable” ’ for alysendlican; stanas for stafas and omission of awritene ‘written out’). Argues for *þas tanas. NB that eWS scribes must often have had to update u to f (see e.g. Meaney 1984 on early medical texts) so *þas tanas (> þas stauas) > þas stafas very simple mistake; Orton doesn’t note this; I guess tho’ that we have to assume originally þa stanas translating litteras and in favour of this point Orton emphs the general stability of the textual tradition (7). Takes on Page’s suggestions of ‘charm’, ‘secret document’ and ‘esoteric practice’ for rune, sensibly arguing that ‘charm’ is much the most plausible I context, with some good points (3–4). stafas could be ‘letters’ or ‘text’ (4). Ælfric uses runstafum (4). þa stanas doesn’t make much sense given what little we know about things. semantics of tān 6 and 10–11 being nn. 27–29. Basically a twig, but ‘lot’ as in twig used in drawing lots attested, but of course best comparison is 9 herbs charm: ‘Although there is scholarlydisagreement over the significance of this passage,some aspect of its meaning are uncontroversial. The translation of “wuldortanas” as “glory twigs” seems to be generally accepted, the “glory” presumably residing in the victory that anyone (in this case the god Woden) who wields such tanas may achieve. The snake is struck with them and so disintegrates, so these “wuldortanas” are clearly objects with magical powers of destruction. It is, perhaps, not difficult to accept that if tanas were thought of as having the power to make a snake fall to pieces, they might also have been regarded as having the potential to dissolve bonds’ (6). ‘It is, I think, reasonableto connect the herb species listed in the poem with the “wuldortanas” on the grounds that there are nine of each; and it even seems likely enough that each wuldortan was inscribed with the first letter of the name of one of the plants, as Storms assumes’ (6). Hmm. ‘If, as I assume, “tanas” was substituted for “stafas” by the same scribe that omitted “awritene”, the implication is probably [7] that “tanas” subsumes the sense of “stafas … awritene”; that “tanas” means “inscribed twigs”. If this is indeed its meaning, it is difficult to escape the implication that the inscription was runic; for the only meaning of “rune” that makes satisfactory sense of the sentence is “runes”. The form of the question is the B text would be: “whether he knew allowable runes and had with him those inscribed twigs such as men tell idle tales of@.’ (6–7). Hmm. Redactor ditches stafas in interests of clarity. N. 24 p. 10 notes that ed. is probably right re MS division in þa stanas but you can never be sure.

Osborn, Marijane, ‘The Real Fulk Fitzwarine’s Mythical Monster fights’, in Words and Works: Studies in Medieval English Language and Literature in Honour of Fred C. Robinson, ed. by Peter S. Baker and Nicholas Howe, Toronto Old English Series, 10 (Toronto: University of Toronto Press, 1998), pp. 271-92 [717.5.c.95.134]. Aims to set fulk in Bwf-Grettir kind of tradition. ‘But modern neglect of Fulk is also partly attributable to the fact that his is not a uniformly good or elevating story as we measure such things today; while Fulk’s protest is indeed “just”, as Crane observes, nevertheless as he seeks retribution in kind he commits atrocities that Beowulf would not dream of’ (271). Crane 1986, 68. ‘His story shares with the five other Anglo-Norman romances of English heroes (boeve, Gui, Waldorf, Horn, and Haveloc) a thematic interest in legal tenure of inherited lands’ (273). Modern reception 272-5; detailed summary focusing on ‘monster’ fights (Orcadian shepherds, dragon) 275-9. Compares these with Bwf, grettis saga and Fljótsdæla saga, summaries 279-82. The latter includes damsel in distress element, here as main impetus for monster-fight (281). Compares all with Stitt’s abstracted tale-type, 282-6. NBs that scand material has closest analogues, except in having dragon-fight following 2 trolls bit.

Osborn, Marijane (1999) "The Wealth They Left Us: Two Women Author Themselves through Others' Lives in Beowulf," Philological Quarterly 78: 49-76. Repr. in the heroic age, 5 (2001) with revisions.

Oslund, Karen. 2011. Iceland Imagined: Nature, Culture and Storytelling in the North Atlantic. Seattle: University of Washington Press.

*Ostvold, Tonbjorg, ‘The War of the Aesir and Vanir—a Myth of the Fall in Nordic Religion’, Temenos, 5 (1969), 169–202. [Topelia Hhu PER USK Temenos 5]

Óttar Martin Norðfjörð, Tíu litlir bankastrákar ([Reykjavík]: Sögur, 2008). Lbs-Hbs Þjóðarbókhlaða Bókasafn link 30 dagar Í hillu 4. hæð 811 Ótt

Overing, Gillian R., Language, Sign, and Gender in ‘Beowulf’ (Carbondale: Southern Illinois University Press, 1990) gendering in beowulf. [NW1 717:5.c.95.89] Well into this idea of metonymic sorts of readings rather than metaphorical: ‘In summary so far we can say that the metonymic mode suggests a variety of characteristics: flexibility of association and meaning; resistance to conclusion or decisive interpretation; avoidance of interpreting one thing in terms of another in favour of seeing those things for themselves; deferral, which can be indefinite, of resolving meaning into a static or fixed core; emphasis on the here-and-now of immediate perception, on the process and experience of meaning construction rather than on its end-product. If we line these up against characteristics of the metaphoric mode—the movement toward resolution of a juxtaposed dyad into a third overarching, meaning-encompassing element, the location of the experience of interpretation in analysis, in the deferred gratification of achieved meaning, an emphasis on product over process—one could argue that the two modes present a linguistic parallel to cultural modes’ (8). Pagan metonymic (present praise), Xian metaphoric (final judgement) (8–9). 1-14 mainly this kind of waffle, tho’ has its merits. 14-21 waffling on kennings and metaphors, bla bla. Rather nice little bit on structural significance of cups in poem 48–52—nice antidote to Enright’s lumbering. Nice account of irony of digression re neck-ring 1199-1216, telling Bwf to bruc the ring well, as Hygelac, it proves, will not 51–53. Worth citing if you do note dissing Hygelac. Swords 52–55 re Weohstan’s sword. When Bwf tells Wiglaf to bruc his stuff well, ‘We cannot help recall [sic] Wealhtheow’s ill-fated gift and her words to the young Beowulf earlier in the poem. And so the signs of the poem indexicall connect and form intersecting circles’ (57).

‘Gender and Interpretation in Beowulf’ 68–107. ‘Marginal desire in Beowulf, whether this is monstrous, feminine, or even heroic, continually intrudes upon and deflects the progress of dominant desire, and this process offers an overarching context for the restless dynamic of the poem’ (69). Most obviously there is a tremendous preoccupation with genealogy in Beowulf; the father always identifies the son and daughter; the son is then identified by [73] name. Often the women in the poem are not identified other than as daughters, wives, or mothers. Of the eleven women in the poem we know the names of five’ (72–73). Dane’s don’t know Grendel’s father l. 1355 (73)—good point. ‘Robinson has noted the [74] absence of “love” or “romantic passion between the sexes” in Beowulf, and throughout most Old English poetry’ (1984, 118–19) in Approaches to Teaching Beowulf. Hmm, yes. But what to make of it? Takes critical stance whereby Bwf’s women are ‘hysterical’. No idea what this is supposed to mean. Re Hildeburh 81–88. Mainly waffle, but keen on the power of Hildeburh’s silence. Which I guess is true in its way. Wealhtheow 88–101. Wealhtheow speaks. I ust can’t be arsed with this. Findon (9) reckons that 78–81 and ch. 3 generally re how making women into goddesses (valkyries) basically disempowers them, which sounds fair enough.

*Overing, Gillian R., and Marijane Osborn, Landscape of Desire: Partial Stories of the Medieval Scandinavian World (Minneapolis, MN, 1994)

Gillian R. Overing (1995) ‘The Women of Beowulf: A Context for Interpretation’, in Beowulf: Basic Readings, ed. by Peter S. Baker, Basic Readings in Anglo-Saxon England, 1/Garland Reference Library of the Humanities, 1431 (New York: Garland Publishing, 1995), pp. 219-260; rev. from Overing, Gillian R., Language, Sign, and Gender in ‘Beowulf’ (Carbondale: Southern Illinois University Press, 1990), pp. 68–112. ‘Here I want to emphasise that the most outstanding characteristic of the peace-weaver, especially as we see her in Beowulf, is her inevtable failure to be a peace-weaver; the task is never accomplished, the role is never fully assumed, the woman is never identified’ (224).

*Owen, G. R., The Rites and Religions of the Anglo-Saxons (London: XXXX)

*Owen, Morfydd, ‘Meddygon Myddfai: A Preliminary Survey of some Medieval Medical WritishXXXX in Welsh’, Studia Celtica, 10/11 (1975-76), 210-33. They’re magicians too, you know, allegedly. Could be interesting.

Owen, Stephen, The Late Tang: Chinese Poetry of the Mid-Ninth century (827--860) (Cambridge (MA): Harvard University Asia Center, 2006). 'During this period the Tang did not seem in danger of imminent collapse, though toward the end of the period local rebellions had begun to break out. The process of dynastic disintegration had started and would accelerate in succeeding decades. [...] There is much poetry after 860 that is worth of consideration. It is easy to read the poetry of this later period with an eye to the momentous events that were occurring, but the vast majority of poems composed during this period simply carry on the kinds of poetry created in the period encompassed by our study. It was a poetry that may have been traumatically ossified. If we wish to uncover the relation between the history of poetry and larger sense of "history", we may find it not in changes in poetry but in poetry;s refusal to change, in its fine couplets, its absorption in pleasures both poetric and sensual' (7). 'This book is deeply indebted to Chinese scholarship of the past quarter century [...] At the same time, this book is essentially different from the kind of work that has been done by Chinese scholars. Although these differences will no doubt be attributed to a "Western" viewpoint, part of my intention is to reconcile a division within Chinese scholarship itself, between the precise work on the lives and dates of poets and poems, on the one hand, and, on the other, the kinds of generalizations that are made about this very long period, which has, through a complex historical accident, been labelled as a single entity, namely, the "Late Tang".' (11). 'Over the years I have abandoned and returned to literary history many times. Each time I have come back to it, literary history has seemed different, though with some constancy of questions that bring me back to it and allow me to call it by the same name, The differences are in part a consequence of changes in the scholar who comes back to literary history and in part a function of the changing interests in the broader community of literary scholars. We all know that historical representations are a function of the period in which they are written; that is a commonplace. There is, however, another and more profound element in these differences: we must acknowledge the degree to which literary history, as an enterprise, is a function of the particularities of the period it represents. This is a truth as interesting as it is uncomfortable. To admit as much is to admit that literary history---and, by extension, all history---is no a unified discipline that focuses on different "objects" but rather is always reconfigured by the objects it pretends to describe. If that is true, then bad history is universalizing history, which, by being grounded in one period, misreads others, always looking for what is not there' (14). 'A "title", ti [gives chinese character], is a context. When we have a title, we know how to interpret parts of the poem or the whole poem, which often remain hopelessly obscure without the contextualizing title. An interpretation often functions much the same way as a title, either supplementing the existing title or supplying a context for a poem classified as "Left Untitled", either literally or effectively (in the case of those poems whose titles are the first two characters of the poem). Because such a contextualizing interpretation makes it possible to understand the poem in a more or less natural way, reading tends to confirm the interpretation, and long familiarity with a certain reading tends to make the interpretation seem self-evident--despite the circularity according to which such interstanding may derive only from an interpretation proposed a tousand years after the poem was composed. The inability of such poems to stand other their own without a context contributes to the peculiar conviction regarding particular interpretations which we realize, on reflection, are purely hypothetical. The one thing that saves us from being entirely caught up in this process is the conflict between what seem to different interpreters to be "self-evident" meanings. Rather than making a judgement regarding which version seems "right", we should [351] return to the indeterminate text to see how it enables the various interpretations attached to it' (350-51). '"Poems on things", yongwu [gives chinese characters], formed an important subgenre in the poetic tradition. "Things" here comprise a limited range of artifacts and things in nature, a range represented in the early encyclopedias, leishu [gives chinese characters]. Some things were "poetic", while others were not. Mirrors were poetic; brick molds and bracks, basic artifacts of Chinese civilization, were not. Cicadas were poetic; earthworms were not. Certain trees, aromatic herbs, and flowering plants were poetic and noticed; others were poetically invisible' (451).

Owst, G. R., ‘Sortilegium in English Homiletic Literature of the Fourteenth Century’, in Studies Presented to Sir Hilary Jenkinson, ed. by J. Conway Davies (London, 1957), pp. 272–303. Re chapter De fide in us morum 275-78. ‘Indeed, even before the end of the century, some of the many surviving copies which attest the popularity of this pulpit reference-book of about the year 1320 by an English Friar Minor present a very considerable expansion of the Eton text on his subject. If, however, we accept the latter as approximately the original version unaugmented by a later enthusiast, we shall find that it introduces, although again [276] only with tantalizing “brevity of speech”, some further categories with which the medieval preacher could amplify Mannyng’s account’ (276). Seems to be influenced by Polycraticus. ‘Then follows a brief account of Fairy which, although reproduced (without its angicizings) in early printed editions of the Destructorium Viciorum of Alexander Carpenter [‘Pars vi, cap. 49’] from the libellus de Dono Timoris, [‘I cannot trace this passage in the copy I have consulted (MS. Sidney Sussex Coll. Cambr. Δ. 4. 23, fos. 190ff.): now ascribed to Humbert de Romans.’]seems to have escaped the eye of English folklorists: [278] // But, I ask, what is to be said of those wretched and superstitous persons who say that by night they see most fair queens and other maidens tripping with the lady Diana and leading the dances with the goddess of the pagans, who in our vulgar tongue are called Elves, and believe that the latter transform men and women into other shapes and conduct them to Elvelond, where now, as they say, dwell those mighty champions, Onewone and Wade, &c. [Here the expanded version significantly substitutes “King Arthur with his knights” for the Teutonic heroes {‘Manuscripts C.U.L., fo. 116v, and Corp., Oxf., fo. 154v. Cf. *Lydgate, Fall of Princes, pt. iii, bk. viii, ll. 3100-1 (ed. H. Bergen, p. 909) and *E. K. Chambers, Arthur of Britain, cap. 7; &c.}], all of which are only phantoms displayed by an evil spirit? For, when the devil has subjected the mind of anyone to such monstrous beliefs, he sometimes transforms himself into the form of an angel, nowof a man, now of women, now of other creatures, now on horses, now on foot, now as knights in tournaments and jousts, now, as has been said, in dances and other sports. As the result of all these things a wretch of this kind deludes his mind, when thus in manifold ways made captive by religious scepticism, into believing or narrating such extravagances as the blessed Paul did not dare to assert, when he was caught up in the third heaven [2 Cor. xii. 2]’ (277-8).

Re Ralph/Ranulf Higden, Speculum Curatorum, 1340, 278-89. Apparently nothing for me tho’. Much based on William of Auvergne, De Universo and De legibus (without admitting it) (279).

‘The yet more comprehensive Summa Predicantium of the Dominican doctor, John Bromyard, which supplies our fourth illustration, has hitherto been ascribed to the second half of the [14th] century; but recent fresh evidence, if correct, now points to a date approximating to that of the Speculum Curatorum’ (289) citing *W. A. Pantin, English Church in the 14th Century, p. 147, n. 2. See generally pp. 289-96. Relevant text is Sortilegium, in MS. B. M. Royal 7 E.iv, fos. 559v-63; &c., and various early printed editions. Reckons Speculum Curatorum 1340 (278, n. 1). With further ref, but probably not necessary. ‘…the article on Sortilegium, as long as Higden’s although [290] much less illuminating, has its own distinctive character and, in this case, reflects the dogmatism and expository method of the theologian and canonist trained as a champion of orthodoxy in the schools, to modern ears hardly less credulous or puerile than the humblest of offenders. Now and again there is a certain inquisitorial harshness and impatience in the tone, typical of much contemporary Mendicant preaching’ (290). ‘The scheme of the article is precisely delineated at the outset and pursued logically and relentlessly to its close … fifthly, that of those who say that by day or night they are carried off by certain fair folk, speak, fly, or have other intercourse with them’ (290). ‘To similar diabolic illusion in dreams is also attributed the belief in fairyland, night-riding and the like, to which the female sex is the more prone. The spirits responsible for these strange experiences cannot be the souls of the righteous from the next world, because the very women who profess to speak with them [294] admit that sometimes they get beaten and injured by them, and “the good can do no evil after death”. Nor can they be said to be the souls of the damned, because the latter are in hell and cannot get out at will. Therefore it must be granted that they are demons”, spreading infidelity, defaming as much the dead whom they declare damned as the living whose damnation they foretell and seeking sacrificial offerings from their devotees. That they are unable to protect the latter is plain from the fate of the woman who once assured a priest that no fence could prevent her immediate transportation to any spot that she chose, through help and invocation of such folk. “I will test and confirm it all”, replied the priest and, taking a stick in his hand and beginning to beat her sorely, he bade her look for a way of escape. When nothing happened, she had to admit the failure of her art and her elfin acquaintances’ (293-4). Cfs here *(?**)T. F. Crane, Exempla of Jaques de Vitry, London, 1890 p. 251 [MH.62.19], note to cclxix: also in *(?**)T. Wright, Latin Stories, no. xix, p. 21. [?=Narrative of sorcery and magic, London 1851 XIX.61.22- or SPR.Z1851.15-]

‘In one of his typical disputations Bromyard provides us with an actual specimin of a contemporary spell. He has been dealing with an imagined objector who declares: “What the sorcerer foretold has happened: I have found truth in his words, for I have discovered the thing that was lost”, or, “He has restored my health”, or “that of my children”, or “my animals” Why, then, is it a sin to believe or do this?”, or “How should he speak the truth in an evil spirit?”, or ?Why is it sinful to believe in dreams; for I have found mine very true?” Others protest that sorcerers and their adherents make use of the holy words of God, the blessed Virgin, and other saints, as well as many prayers. Accordingly, in the course of his reply, our Dominican invites consideration of the contents of one of their magic formulas, “which sometimes run as follows: ‘Holy Mary enchanted her Son from the bite of elves and the bite of men, and joined mouth to mouth, blood to blood [295] and joint to joint, and so the child recovered.’ What Christian would not call these words false and contrary to the Catholic faith! For never did such infidelity occur to the Mother of God. How could they have power to save man or beast?” (294-5). ‘But their supports still maintain that they [sorcerers] do sometimes reveal thieves, lost property and the like. Marvellous, indeed! For the demons whom they serve were present when the things were stolen and hidden and sometimes tell the truth, because otherwise [296] they would have no following. Again they protest: “Not by the devil, but by the fairies: we learnt it from them, not from the devil in whom we do not believe!” Sorcerers and clients alike, each impute to the other the risk of the proceedings. “For we shall speal no evil”, add the former: We believe in God”, the latter insist. [sic re ”] But “each shall bear his own burden” [Galat. vi. 5] of future punishment notwithstanding’ (295-6).

Master Robert Rypon, MS. B.M. Harl. 4894, fos. 32v–35 end of C14 homily showing infl. of tracts in the article (296-7). ‘He quotes, as will be seen, from Aristotle, Chrysostom, Augustine, Gregory the Great, Isidore, Comestor, Grosseteste, Aquinas and, above all, from Bromyard, but adds little to the actual folklore already recorded in these pages. The night-riding English witches here put string, ropes or bridles into the mouths of men, presumably while they lie sleeping, transform them into horses, mount them, and cross from England to Bordeaux for liquid refreshment, getting drunk before the return journey’ (297). Text 297-301. ‘Tertia species [divinationis et sortilegii] est quando diabolus predicit futura, vel aliquod mirabile facit, aut per homines vivos, et hec proprie dicitur divinatio et proprie sortilegium; et tales vocantur phitones et phitonisse, quales, ut sepe dictum est a nonullis, sunt in diversis regnis, que et quandoque fila, quandoque funes, quandoque frena in ora hominum [imponunt] et eos, ut eis videtur, transformant in figuris equorum et equitant super eos; et plerumque, ut dicitur, tales phitonisse transeunt in una nocta ab Anglia ad Burdecalam, ubi inebriate vino postea redeunt’ (298).

P

P., J. T. [er, T. P., J.? XXXXX], review of Old English Glosses, ed. by Herbert Dean Meritt, Modern Language Association of America 1945, Medium Ævum, 17 (1948), 57–59. ‘Four Sedulius glosses are included in the Cleopatra glossary, in a miscellaneous, unmarked section. They are associated with small batches from De Ave Phœnice and Gildas. One only corresponds to a Sedulius gloss printed here, another is a Latin-Latin item, the other two are without parallel’ with fn. 1, ‘W-W. 418/2=Meritt no. 28/96; W-W.379/5 cati = M. no. 28/175; W-W. 397/34, 438/13’ (59).

Padel, Oliver J. 2007. Place-Names and the Saxon Conquest of Devon and Cornwall. In Britons in Anglo-Saxon England ed. Nick Higham, Publications of the Manchester Centre for Anglo-Saxon Studies 7, 215–230XXXXX. Woodbridge: Boydell.

*Pader, E. J., Symbolism, Social Relations and the Intepretation of Mortuary Remains, British Archaeological Reports, S 130 (Oxford, 1982).

Page, R. I., 'Drauma-Jóns saga', Nottingham Medieval Studies, 1 (1957), 22-56

Page, R. I., Gibbons saga, Editiones Arnamagnæanæ, Series B, 2 (Copenhagen: Munksgaard, 1960)

Page, R. I., ‘ “Lapland Sorcerers” ’, Saga-Book of the Viking Society, 16 (1962-65), 215-32. Mainly seeking source(s) for Skakespeare’s phrase, Comedy of Errors, IV, iii, ‘Sure these are but imaginary wiles, / And Lapland sorcerers inhabit here’ (215). But 215-20 serves as a useful if brief survey of Finnar and their assoc with magic. ‘The early Norwegian laws too show the Finnar in a bad light. Christians are forbidden to consult them for magical purposes, or to put trust á finna eða fordæðor’ (217). ‘Tales of Lapland sorcerers were not confined to mediaeval Scandinavia. They also formed part of later folk-lore in both Norway and Sweden. There existed, for example, a belief in what is called finnskot or lappskot, the power of the inhabitants of Finnmark to harm cattle far to their south by shooting at them small projectiles (kinnkula) carriedn by the wind … A remedy against attack of this kind was to throw a knife into the wind, for this would kill the sender of the shot’ (218). Citing Lid 1921. NB re wið færstice. Adam of Bremen mentions them tho’ not by name (MGH Scriptores VII 1846, 382) (219).

Page, R. I., Runes and Runic Inscriptions: Collected Essays on Anglo-Saxon and Viking Runes, ed. by David Parsons (Woodbridge, 1995), pp. 105–25; updated from ‘Anglo-Saxon Runes and Magic’, Journal of the British Archaeological Association, 27 (1964), 14–31, repr. in. Updated by apostscript, so best to cite I guess. p. 20 re demonstrating that run doesn’t seem to denote letters at all. May also have elvery. ‘But even if rune-magic existed in Scandinavia, this does not necessarily mean that it must be taken into account in discussing inscriptions from outside that area’ (106). ‘Runes need be no more magical than roman characters, being used for early megical texts because they were the only script available to the Scandinavian peoples’ (108). Quite so. 112–13 re –rune women butot much to offer; some stuff of interest noted beside DOE s.v. burhrune notes. 113–16. Handy coverage of Bede on Imma. ‘Here an Old English charm for obtaining favours is worth quoting. The instructions read: // Gif þu wille gangan to þinum halford oþþe to kyninge oþþe to oþrum menn oððe to gemote, þonne bær þu þas stafas; ælc þæra þonne biþ he þe liþa and blið: // … The ‘staves’ to be carried, presumably on a slip of parchment or scratched on some portable object, consist partly of individualletters – XX.h.d.e.o.e.o.o.e.e.e. – partly of meaningful words and gibberish letter groups’ citing Storms 300–1 (114). Not love-magic, exactly, but has its relevances… ‘Against this evicence in favour of a connexion between runes and magic [implicitly slight] must be put important negative evidence: the almost complete absence of runes in the Old English manuscript charms’ (116). ‘Possibly if runes had been a major factor in pagan Anglo-Saxon magic, and certainly if they had been absorbed into Christian magic, we would expect them to appear in quantity in the charms. They do not. In a charm wiþ lenctenadle ‘against (? typhoid) fever’ in Bald’s Leechbook there is a godcund gebed in which the words In nomine dei summi sitbenedictum are followed by a group of twenty-one characters, some of which are [117] formally identical with runes, others being blundered or clearly non-runic. The group is unintelligible and may be magical gibberish. This charm has also a passagein Greek characters, part of which has a Christian reference though the rest remains uninterpreted, as well as a good deal of Latin, so the magical quality of the runes compared with other alphabets is not sriking’ (116–17, citing f. 53a; these pp. also citable for runes in charms etc. generally). ‘Thus the Anglo-Saxon evidence for rune-magic, though not negligible, is slight. The only certain point is Ælfric’s unambiguous reference’ (122). Take Ælfric version Imma episode as ‘unambiguous’ (122): but text goes ‘Þa axode se ealdorman þone hæftling, hwæðer he durh drycræft oððe ðurh runstafum his bendas tobræce’ (113, discussed 113–16); but this isn’t so ambiguous really… (further notes in this in postscript re MS variation, 124). Accepts also that practical inscriptions may have had some magic connotations too: ‘The runes of The Husband’s Message have been read as a cipher message from man to wife or a reference to the elements which witnessed the faith pledged by one to the other. At the same time the mystical powers of the runes may be invokves to help the keeping of the pledge’ (123, citing Leslie 1961 ed., 15–17 and Wrenn Anglo-Saxon Poetry, 14–15).

Page, R. I., ‘The Study of Latin Texts in Late Anglo-Saxon England [2]: The Evidence of English Glosses’, in Latin and the Vernacular Languages in Early Medieval Britain, ed. by Nicholas Brooks (Leicester, 1982), pp. 141–65. Appendix 160-64 on Latin and OE glosses on Aldhelm’s Scilla riddle in London, BL MS Royal 12 C xxiii, f. 100v. Facs. of it p. 162. (Ker: s x/xi) At top of page (before riddle, with one line of a riddle from the last page interposing, (Pagey’s sc.s due to water-damage in []) ‘[Scilla] filia porci nimphe[hooked e] pulcherrime[hooked e] aglauco deo maris adamata est.. / [Circe] filia solis que[hooked e] glaucum amauerat cum uiderit scillam frequentare ad alium fontem / ad[…..n]ndum iecit ueneficia infontem. et in beluam marinam transfigurata est. et fretum siculum (MS. silicum) / obsedit. ibique praetereuntes naufragio afficiebat. eam neptunus percussit tridenti. & inscopulum / mutauit. & sonos undarum scopuli putant. Vnde uirgilius. canes ininguine scillae;;’ (161). Re this: ‘I have not traced where the glossator got the text of gloss 1 from if he did not compose it himself. The material is common enough in the early Middle Ages…’ (163). Suggests Isidor’s accounts, Servius’s comm. on Vergil esp. Aeneid III, 420. OE gloss ‘[……]e for.s ceop

[….] þet hi of þem

[…]rigum gewiton

[on] sæ 7 wurdon to hun

[d] um.’ (161). ‘…as far as I can make out it means ‘[…….] (sg.) transformed [….] (pl.) so that they went from [……..] (? -igum, ‘islands’) into the sea and turned into (?) dogs’ (163).

Page, R. I., ‘Anglo-Saxon Paganism: The Evidence of Bede’, in Pagans and Christians: The Interplay between Christian Latin and Traditional Germanic Cultures in Early Medieval Europe: Proceedings of the Second Germania Latina Conference Held at the University of Groningen, May 1992, ed. by T. Hofstra, L. A. J. R. Houwen and A. A. MacDonald, Mediaevalia Groningana, 16/Germania Latina, 2 (Groningen: Forsten, 1995), pp. 99–29. [701:15.c.95.2759 NW1] ‘I do not doubt that one Coifi took part, for the name is both credible and too unusual for anyone to invent’ (107, citing Ström p. 67). 112–13 some nice points vs. seeing grave-goods only as expressions of status etc. Minuature bits of kit hardly conspicuous disposal of wealth, food in grave perhaps likewise. So afterlife beliefs going on here too he reckons. On the assumption that there’s no full-time priestly class (116–17), ‘few if any pagan priests were exclusively or even primarily priests. Most would combine the priestly office with the work of an ordinary man of rank. I doubt, therefore, if it could be claimed as a generalisation that members of the Anglo-Saxon priesthood were forbidden to ber arms’ (117), but what about the bardache, shamism anthopology stuff, eh? Also reckons that you need your weapons at all times (117–18) as another reason why Coifi wouldn’t go without them. A rather odd set of assumptions given that women are okay: clear that access to and perhaps threat of physical violence is ritualised and based on social identity. NB ‘Bede does not call Coifi simply a priest. he uses the term pontifex which elsewhere in the Historia Ecclesiatica means “bishop” or at least “prelate”. The Old English Bede translation calls Coifi ealdorbisceop/aldorbysceop’, so maybe he’s like well important (119). Also think’s coifi’s ambitions of worldly gain etc. aren’t very priestly (199–20). Come on Ray. 120– further re lack of weapons. Notes that HMChad drew connection with pacifism assoc with Nerthus in Tacitus (120–21). Reckon’s Bede’s projecting demands that Xian priests go unarmed (121–22): ‘If Bede had little detailed knowledge of the pagan priesthood,or if he were trying (as I suspect he was) to give rhetorical colouring to a story of such a man shocking his contemporaries by a violent attack on a sanctuary, he might well have taken over an idea from his own day and portrayed Coifi as he would portray a renegade Christian priest taking up the weapons that were forbidden him’ (122). Doesn’t cover the horse bit except to say he thinks that’s okay—horses get sacral assocs in other ev. nor much reason for Bede to invent it. Hmm (123).

Page, R. I., ‘The Icelandic Rune-Poem’, Nottingham Medieval Studies, 42 (1998), 1-37. edits þ as ‘þ er kvenna kv²l ok klette íbúi / ok Valrúnar verr’ (27; Valrún as giantess name he guesses). Lots of other stuff in here. And NB diplomatic texts, which he says the edied version shouldn’t be used without.

Page, R. I., An Introduction to English Runes, 2nd edn (Woodbridge: Boydell, 1999)

Page, R. I., Norse Myths (London: The British Museum Press, 1990)

Pagis, Dan, 'Toward a Theory of the Literary Riddle', in ''Untying the Knot: On Riddles and Other Enigmatic Modes'', ed. by Galit Hasan-Rokem and David Shulman (Oxford: Oxford University Press, 1996), pp. 81-108. Re Samuel Hanagid's book Ben Mishlei: 'Some of the riddles were apparently traditional and may really have been posed to Samuel Hanagid; yet the specific poetic formula in Hebrew that appears in Ben Mishlei is Hanagid's own invention. He, then, both composed the riddles and adapted them to these philosophical poems. This is a definitive and conscious transformation: if anyone wanted to use this material as true riddles, they would have to delete the solution word and the descriptions of the riddling situation—that is, return to the point of departure. In fact, that is just what Even-Shoshan and Beck did in their book Ahuda na, including some of Hanagid's poems from that chapter of Ben Mishlei, with the necessary changes. For example: He said: 'Is there a creature born without breath or soul, emerging from the womb without a heart, that sits some days, covered and warm, and gives birth to living beings?' I answered him: 'an egg.' [citing Ha-Nagid, Shmuel. 1982. Ben Mishlei. Ed. Dov Yarden. Jerusalem: printed by the editor. [In Hebrew], p. 185, no. 476.; conveniently quoted on the first page of רוזן-מוקד, טובה (1999–2000). "החידה כמשל - על חידות דיאלוגיות של שמואל הנגיד" [Dialogic Riddles in "Ben Mishle" by Samuel Ha-Nagid]. דפים למחקר בספרות. 12: 7–23. http://www.jstor.com/stable/23417452] Now becomes: Is there a creature born without breath or soul, emerging from the womb without a heart? And sits some days, covered and warm, and gives birth to dead of soul? [citing Even-Shoshan, A., and Y. Beck. 1944. Ahuda Na. Jerusalem: Ever. p. 41.] The riddle that had become a philosophical poem was turned back into a riddle, at the expense of meter and rhyme and, of course, by deleting the words describing the riddling situation and the solution ("And he said... and I answered him; an egg"). Such editing, even if not acceptable to everyone, is certainly effective as far as genre transformation is concerned

Páll Eggert Ólason Íslenzkar æviskrár : frá landnámstímum til ársloka 1940 / tínt hefir saman Páll Eggert Ólason [- Jón Guðnason tól saman]. Published Reykjavík : Hið Íslenzka bókmenntafélag, 1948-1976.. IV 62:`Ólafur Jónsson (um 1722--1800). Bóndi í Arney.Foreldrar: Jón lögréttumaður Ólafsson á Grímsstöðum í Breiðavík og kona hans Sigríður Bjarnadóttir lögsagnara íArnarbæli, Bjarnasonar.Hefir skrifað upp margt handrita, kvæði og annað (sjá Lbs.). Andaðist í Hrappsey. Kona 1: Valgerður Hannesdóttirí Snóksdal, Þórðarsonar;þau bl.Kona 2: Kristín Guðmundsdóttir aðHrauni í Helgafellssveit, Guðmundssonar. Börn þeirra: Guðmundur í Arney (prentari í Hrappsey), Hólmfríður átti Ólaf Sveinsson í Purkey Valgerður f. k. Einars Einarssonar að Hrísum. Launsonar Ólafs (með Krstínu Þorláksdóttur): Kristján bl. (BB. Sýsl; Ann. bmf. III).'

Páll Eggert Ólason, Skrá um handritasöfn Landsbókasafnsins, 3 vols (Reykjavík: Prentsmiðjan Gutenberg, 1918--37) (see also Lárus H. Blöndal supplement).

*Palmer, F. R., Semantics, 2nd ed. (Cambridge, 1981)

**Pancer, N., Sans peur et sans vergogne: de l’honneur et des femmes aux premiers siècles mérovingiens (Paris, 2001). 167–209 re notion of female sexual purity. Cited by Gradowicz-Pancer 2002.

Pape, K. and S. Westin, 'XXXXX' [Who were the healers in medieval Trondheim?] Tidsskr Nor Laegeforen. 1998 Dec 10;118(30):4671-5. Liable to be pretty half-baked, but maybe these are real historians, in which case it might be useful. Institutt for samfunnsmedisinske fag Norges teknisk-naturvitenskapelige universitet, Trondheim. When Trondheim celebrated its millenium in 1997, this also marked a 1000 year-old medical tradition. In medieval times, sick and disabled people made their pilgrimage to the Nidaros cathedral and the grave of Saint Olav (995-1030). Working from the assumption that every organized society develops rituals and rules to deal with disease and death, we have looked for evidence of what kind of healers one would expect there were in medieval Trondheim up to the reformation in 1537. Sources include reports from archaeological excavations, written material of both medieval and more recent origin, buildings and objects, and living traditions. Three kinds of healer traditions can be identified: The popular and "wise" folk healers were based on traditional pre-Christian mythology and belief in natural forces. The charitable clerics emerged with Christianity. The "professional" wound healers evolved from the needs of the military, later to merge with the early barber surgeons. Traces of scientific traditions, the Salerno school and early European university medicine can be found in local texts, but there is no evidence of any university educated doctor practising in Trondheim before the 17th century.

Papoutsakis, Desert Travel, pp. 19-20 fn 85: 'Fire produced by the friction of two pieces of wood (zandān) from the same tree is the aborted offspring of an incestuous relationship, which the poet and his companion are trying to revive (vv. 28-36); the mazy place at which he and his companions alight, is an anthill (vv. 37-38); the innocent one that he beats and breaks for his friends is bread baked under the ashes (v. 39); the black thing that he does not want to share with his friend is the liver of a slaughtered camel (v. 40) and the white one with the transparent shirt, which he offers to the company, is the heart (v. 41); the one whose two hands are bound with her foot, that he carries on his shoulders for his friends, is the water-skin (v. 42); what they tread upon without its uttering unseemly talk is the lizard (vv. 43-44); the one entering people's houses without greeting them is either the night or the swallow (vv. 45-46); wht follows the poet wherever he goes is apparently the firmament (v. 47); the short-legged sheikh is the wine-skin (v. 48); what gives birth once and then becomes barren is the eggs (v. 49); the dishevelled one not to be set if it breaks is the peg of the hand-mill (vv. 50-51); what incites the poet to spend generously is the lite and the vessel he sips is a girl's mouth (v. 52); what lies prostrate between the mill-stones is the tongue (v. 53); the one with the many branches whose openings the poet covers by means of red pueces for the sake of his guests is the roasting fork (v. 54); the green thing whose head he uncorks for his friends is the wine-jar (v. 55); what is spread over the surface of the earth is the colocynth-shrub (vv. 56-59); what comes to the water alone or in company is the sandgrouse (v. 60); the immaculate that causes young men's eyes to contract is the sun (vv. 61-62); what bears sixty is the quiver (vv. 63-64); what assembles men and whose command they won't disobey is the javelin and the flag (vv. 65-67); those travelling along with the people are the tent-pins (v. 68); smaller than a drinking cup through which one sees whole buildings and valleys is the eye (v. 69); the path which the mountain-goat cannot cross is the notch of an arrow (v. 70); watered by the spring rain and offered by the poet to travellers in the early morning is the truffle (v. 71); the red thing he calls his friends with is the tongue (v. 72).

Paris, G., ‘Lais inédits: de Tyolet, de Guingamor, de Doon du Lecheor et de Tydorel’, Romania, 8 (1879), 29–72. Doon ed. here! Check date too. Late C13 MS

Parker, David C., Textual Scholarship and the Making of the New Testament: The Lyell Lectures, Oxford, Trinity Term, 2011 (Oxford: Oxford University Press, 2012). 'every corrupt textual tradition is corrupt in its own way' (7). 'I propose the following dictum, [21]

That every written work is a process and not an object
' (20-21). Gospel of John: 'It is extant in nearly 2,000 manuscripts, which between them probably contain over 11,000 variants' (84)--whereas 35 MSS of Konráðs saga, if I remember right, was about 2 variants per word, thus probably more variants for the saga than for John! I wonder how long John is. On this theme, re Münster Method: 'Setting the technology aside, on what is its claim to be a new method based? // The answer which its developers would give is that it takes pre-genealogical coherence into account. This is simply the number of times manuscripts agree together. That is, it can quantify the frequency of agreement, and make a first common-sense appraisal of manuscript relations based on this figure, which after all will be far higher than the figures relating to difference. Any two copies of a work will agree more than they differ. If they did not, one would have to conclude that they were not both copies of the same work' (99). This really doesn't hold for sagas! Sometimes, you might have to make different collations and stemmas for different versions (e.g. Nikulás saga or Jarlmanns saga), but even within identical 'recensions' Parker's dictum probably wouldn't hold. Because of databases, 'We are at last able to make Lachmannian stemmatics workable in complex textual traditions' (84). Equivocates over whether his method (the 'Münster Method') is really Lachmannian because 'it takes pre-genealogical coherence into account. This is simply the number of times manuscripts agree together' (98-99 at 99). Doesn't seem to be interested in detecting specific contaminations on the ground that there are lots and that they're 'ambient noise' (97), but does (91-92, 96-98), but somewhere does adress how you could go back and refine understanding of specific bits of the stemma. Ch 4 relevant to what editions are for and how they're done, with idea that the work is the sum of all its texts. 'I am not saying that in historical terms all the forms are equivalent. Rather, I draw attention to their importance as the forms in which the work was known and copied throughout its development. Some came into being later than others, and would [105] never be taken as contenders to be the Initial Text. But they are still a part of the entire tradition as we know it, and have their part to play in our memory of what it is. One may go further and say that the work is found in all the forms, handwritten, printed, digital, and remembered, in which the work has ever been made or repeated' (104-5). Emphasises the importance of taking in all variants (esp. 94-95) but elsewhere shows the practical importance and usefulness of sampling ('test passages for selection of manuscripts'--see index).

*Parkes, Ford B., ‘Irony in the Waltharius’, Modern Language Notes, 89 (1974), 459–65.

Parkes, M. B., ‘The Manuscript of the Leiden Riddle’, Anglo-Saxon England, 1 (1972), 207–17. Leiden, Bibliotheek der Rijksuniversiteit, Voccius Lat. 4o 106. Rates Gerritsen 1969 re the MS—check out. ‘Professor Bischoff considers that the original manuscript, containing the riddles of Symphosius and Aldhelm, was copied in western France (in which region he would include the Loire Basin and Orléans). [pers. comm.] Dr K. A. de Meyier has demonstrated that the manuscript was probably at Fleury in the sixteenth century, when along with many other Fleury manuscripts it passed into the possession of Pierre Daniel (1530–1603), an Orléans lawyer who was the bailiff [213] of Fleury [ref.]. The original parchement wrapper of the manuscript (now Leiden, Bibliotheek der Rijksuniversiteit, Fragment Vossius Lat. 2o 122) is a fragment of a copy of Macrobius, other fragments of which are now Vossius Lat. 2o 12ß2 and London, British Museum, Royal 15 B. xii (i). The second Vossius fragment is also from Fleury.[ref] / Numerous pen trials and in particular pen trials of neums are a characteristic feature of manuscripts which, according to the evidence of ex libris inscriptions, were at Fleury in the ninth and tenth centuries. The most common position for such trials in these Fleury manuscripts is on the last page of the manuscript or on the following endleaves. 25v is the last page of Vossius Lat. 4o 106, and the pen trials on it are closely similar to those in Fleury manuscripts which I have examined … From this comparison with other Fleury manuscripts it appears that Vossius Lat. 4o 106 was already at Fleury in the ninth century or the tenth’ (212-13). ‘Generally agreed’ that main hands ‘not later than the first half of the ninth century’ (215). Riddle added before some neums and after others (211–12), later ones Parkes reckons at late C11/early 11; so riddle-text added C10 (215–16). palaeog and other reasons for C10 date, different hand from other 2 in MS (216–17). Sees links between Fleury, Brittany and British Isles, with refs.

My transcription of end of riddles from MS (cf. parkes’s facsimile). As far as I can tell it’s the same hand as the foreoing but what would I know?! f. 25v. 14 lines of Riddle C. Then a rubric originally in red, now grey, followed by text starting with a big capital A originally in red too:

EXPLICIUNT ENIGMATA · FINIT . FINIT

Aureadum exili Christo fila uirgo aeudeuicata manu

pallidator quit aereo Tumego calamo crinigeri .

pingo paginas lacrimas

Pauper poeta nescit antra musarum

Then the Leiden Riddle begins. Hopefully I transcribed that right... Where’s it from? Why’s it there? Any link with aelfen glosses?

Parkinson, David J., Alexander Montgomerie: Poems, Scottish Text Society, 4th series, 28–29, 2 vols (Edinburgh: The Scottish Text Society, 2000).

Parks, Ward, ‘Song, Text, Casette: Why we Need Authoritative Audio Editions of Medieval Literary Works’, Oral Tradition, 7 (1992), 102-15.

Parpola, Asko. 2004. "Old Norse SEIÐ(R), Finnish SEITA and Saami shamanism". In: Etymologie, Entlehnungen und Entwicklungen: Festschrift für Jorma Koivulehto zum 70. Geburtstag, ed. by Irma Hyvärinen, Petri Kallio & Jarmo Korhonen. Mémoires de la Société Néophilologique de Helsinki LXIII. Helsinki: Société Néophilologique. 235-273

Partner, Nancy F., ‘No Sex, No Gender’, Speculum, 68 (1993), 419–43. Man who is a nun in Gregory 419–23, 439-43. Citable as discussion of the problems here; also reckons it’s a real one-off.

Patch, Howard Rollin, The Other World: According to Descriptions in Medieval Literature, Smith College Studies in Modern Languages, New Series, 1 (Cambridge, Mass., 1950). General survey, sources in trans., but kind of handy. 27-59 re celtic. ‘The Land-under-the-Waves is also found in a story containing [44] the voyage motif—The Pursuit of the Gilla Decair, where Dermot after encountering the wizard-champion at the well leaps with him into its depths. Here he finds a lovely country, a city of great tall houses, and a royal palace, and the adventures continue. At length the hero comes to a towering fortress where thrice fifty knights and as many beautiful ladies are assembled, and where Dermot is entertained. The country, he is told, is “Tír-fó-thuinn” (“country beneath the wave”) and the champion is the “Wizard of the Well”. Because of its interest as an entrance to the Other World we quote the description of the well: // From east and west, from south and north, Duibne’s grandson traversed the plain and, as he looked abroad, was aware of a vast tree with interlacing boughs and thickly furnished; hard by which was a great mass of stone furnished on its very apex with an ornamented pinted drinking-horn, and having at its base a fair well of water in all its purity. // The similarity of this scene and the plot that follows recalls strikingly the Yvain of Chrétien de Troyes and its related versions’ (43-44). Cited from O’Grady, Silva Gadelica III, 292ff.; better source these days? 60-79 re Gmc. 61, ‘Northward seems the characteristic direcion of the soul’s journey’, n. 10 for primary and secondary citations (61). 73 quotes story from Paulus Diaconus’s history of the Lombards, trans. W. D. Foulke III, 34 re King Gunthram—hunting in forest, stops, sleeps, lizard comes from mouth and goes over river using bridge which retainer makes with sword into mountain and sees loadsa treasure (73). ‘Here again are forest, river, and bridge. In the latter item there is a suggestions of the narrowness so essential to the oriental motif. We may also note the obvious reminiscence of the paradise within a mountain. // All these ideas are in striking contrast to what we regularly find in Celtic lore. In the German documents the darkness, the desolate forest, the river, and the bridge seem familiar elements and entirely in harmony with a Germanic background’ (74). Arguing for assoc of otherworld with mountains and similar 74-79, but on late ev. Accepts that aspects may be der. from ‘Celtic fairy mounds or the síd’ (78). ‘Distinguishing features then of the Germanic Other World may be listed as follows: (1) again and again it is described as surrounded by a river barrier; (2) the river is fiercely dangerous—Slith flows with “swords and daggers” and Thund is a “torrent wild”; (3) the bridge is a steady feature—Bifrost and the Gjallar Bridge; (4) the road to the Other World (being an underworld) is through a dark forest; (5) when the Other World is underground it is often in a rocky fell or craggy mountain. Other familiar and somewhat typical features are the voyage motif, the mist barrier, the mead drink, the fountains or wells, the world tree, and the realm within the barrow or hill’ (79).

‘…in the story of The Adulterous Falmouth Squire of the fifteenth century. A child is grieving for his dead father when an angel leads him to “A comly hille” where “The Erthe opened, and in thay yode …” Here he finds his father in torment for his sins. The angel next leads the boy “Oute of that wrechidly wone” to a great forest “long in brede” where there is a “fayre Erbere” with gates of “clene Cristall” and walls of gold’ (240).

Paton, Lucy Allen, Stuides in the Fairy Mythology of Arthurian Romance, 2nd ed. by Roger Sherman Loomis, Burt Franklin Bibliographical Series, 18 (New York: Franklin, 1960). 275–79 re Diana connection, 279 itself has the identification of her nymphs with fées by Froissart. Nothing else particularly of interest, but would be citable re how Diana takes off from Burchard. Basically has nothing about male fairy types.

Patterson, Nerys Thomas, ‘Self-Worth and Property: Equipage and Early Medieval Personhood’, in Social Identity in Early Medieval Britain, ed. by William O. Frazer and Andrew Tyrell (London, 2000), pp. 53–67. Focuses on marriage and death, Welsh law-codes. ‘Anthropologists are drawn to what is hard to fathom in the host society, frequently seeking out what they perceive to be the most bizarre and repulsive aspects of foreign cultures and societies. By establishing the intelligibility in their context of such practices as cannibalism, exhumation of the dead, and genital mutilation, anthropologists have attempted to illuminate the entire composition of the society and culture they seek to understand. It is precisely the outrageous that often serves as a central thread in the seeming design of social fabric: pull it and the relationships emerge’ (53). Vs. Elias’s ‘Christ, they were barbarians and finally they got manners’ typology (54 et pass). Argues for thorough acceptance of marriage as transference of commodities; groom pays for bride’s virginity etc. Vs. modern British attitudes, ‘The medieval self was not so troubled. Nothing could contrast more starkly to modern coyness about the material worth of marriage partners to each other than the explicitness of the provisions for a married woman’s economic establishment found in the texts of the medieval Welsh law books’ (56). NB bargaining over cowyll, even on marriage bed/elopment (56–58). ‘Unless the bride was in her early teens she was viewed as sexually mature and unlikely to be a virgin’ (57) hmm, interesting but do I really believe it? Re discussion 58: ‘Far from being “shameless” about sex, then, medieval Welsh women were meant to feel shame under some circumstances and to receive payments (in livestock) to “make up” for the shame. But it would be a mistake to transpose modern prurience to the medieval consciousness and construe these two examples of expected sexually-caused shame as shame about sex. Had there been such a notion one would have found [59] it cropping up in all aspects of a woman’s life. But, on the contrary, mature women were regarded as sexual by nature and not in need of reparation if seduced by a man. Indeed the notion of seduction is not present in the laws, only rape or other forced sexual attention. [ah, so an argument ex silentio. How confident can we be here?] / The “shame” attributed to women in the instances mentioned above must thus have been experienced on account of other aspects of the cultural construction of the meaning of sex. Most likely, the married woman was viewed as shamed by her husband’s adultery because of the public exposure of the sexual insufficiency of the marriage, while the virgin was shamed by the exposure of her inexperience. In both cases it was the opening to public gaze of private, usually concealed, feelings of sexual inadequacy that required compensation’ (58–59). Well, sounds na bit dubious, but it’s a nice inversion of expectations and not inconsistent with the evidence  ‘The early nuptial and mortuary customs described above show that the emotions caused by powerful experiences of sexuality and mortality had quite different possibilities of expression in medieval and modern Western cultures. Medieval people expressed their anxiety at change as “loss”, and soothed this anxiety by “filling the void” with monetary or material “compensations” which represented the worth of different aspects of their own and others’ selves. Thus, when a girl “lost” her virginity she gained her cowyll; when a man “lost” his father he gained his inheritance. Both the bride and the heir could be openly proud of their material gains’ (62). Hmm, interesting ramifications for concept of prostitution.

Pattison, John E., 'Is it Necessary to Assume an Apartheid-like Social Structure in Early Anglo-Saxon England?', Proceedings of the Royal Society B: Biological Sciences, vol. 275, issue 1650 (July 2008), 2423-29, https://doi.org/10.1098/rspb.2008.0352. 'Given this background, the law code of King Ine of Wessex may be interpreted differently from that proposed by Thomas et al. (2006). A more reasonable alternative interpretation is that the laws, which assigned Welsh Britons a lower economic and legal status than that of other members of the kingdom, were to encourage Britons to fully join the kingdom and not be ‘foreigners’: that is, to cease being ‘Welsh’. At the time that King Ine codified his laws, ca AD 690, the West Saxons had recently gained new territory from the Britons in Devon and southern Somerset, and the laws would have encouraged these newly conquered Britons to integrate quickly into the general population of the kingdom. With recurrent warfare between rival kingdoms, solidarity within a kingdom would have been crucial to its survival (Arnold 1997). A similar strategy was employed by the Moorish Caliphate in Medieval Spain: Jews and Christians were subject to a special tax—the jizya, which Muslims did not pay—in an endeavour to encourage non-Muslims to convert to Islam. According to the Qur'an (1990), non-Muslims who refused to pay the tax, were required to either convert to Islam or face the death penalty. The ethnicities of the people involved were of no concern. Similarly, the distinction between Briton and Anglo-Saxon was based on cultural and linguistic choices rather than descent (Ward-Perkins 2000). In the sixth and seventh centuries AD, Britons who wanted to improve their status in Anglo-Saxon kingdoms would have had to give up being identifiably British, in both appearance and speech (Higham 1992). Britons in the western midlands voluntarily joined the Anglo-Saxon kingdom of Mercia, meaning that from the seventh century AD they would be counted as Anglo-Saxons, despite being mainly of British descent (Bassett 2000). It is notable that King Ine of Wessex claimed King Cerdic, a Briton, as an ancestor (Morris 1973; Myres 1986; Ward-Perkins 2000). In summary, such law codes do not necessarily support the interpretation that they were to establish an apartheid-like system against the Britons, as argued by Thomas et al. (2006): indeed, their aim may have been the exact opposite, to encourage integration.'

*Payer, Pierre J., Sex and the Penitentials: The Development of a Sexual Code 550–1150 (Toronto, 1984).

Payne, Joseph Frank, English Medicine in the Anglo-Saxon Times: Two Lectures Delivered before the Royal College of Physicians of London, June 23 and 25, 1903 (Oxford: Clarendon Press, 1904)

. Check the pre-Payne historiog and how generous it is re. medicine. If he's not resisting that, then presumably his long apologiae for A-S medicine reflct a sense that his contemporaries won't rate it if he doesn't convince them to--tells us about anti-medieval sentiment as well as Payne's own pro-medieval sentiment. iii thanks Henry Bradley for help (particularl correcting Cockayne's transs.)--same guy was mentioned in that Wellcome thing--who is he? Says that three pics have 'already appeared in the British Medical Journal'--which number I wonder? (iv). Check out. vii chronological table starts with 597--similar bias to the Wellcome book. Ends with 1154 'End of Anglo-Saxon Chronicle', perhaps partly to include mid C11 'Second English version of Apuleius'. Intriguingly, although most dates relate to MSS we also get key dates of wars with Danes, leading up to 937. Interesting. 'the two sciences, medicine and history'--how freighted is that with history-as-science meaning? (1). Re benefactor of the lectures: 'He had travelled as well as read, and having thus accumulated all the materials for conversation, he was a delightful companion' (3). 3 also notes that he wasn't the first to be invivted to speak, which might have a bearing on what the benefactor/committee had in mind for the first lecture's content, hard to say. 4-5 historiography, dissing lack of British activity in hist of med. 'We have done little for medical history in general; but relatively almost less for our own medical history. The history of medicine in Britain, it is not too much to say, remains to be written. If in the standard [6] medical histories we may sometimes think that British medicine is inadequately represented; this is not the fault of the historians. It is our fault for not having supplied with adequate materials' (5-6). Interesting distinction between 'we' and 'historians'--presumably writing as an MD for MDs then. Presents the series as Britain's 'first attempt to have the history of medicine taught or expounded in this country' and his contribution therefore as a the 'first stone of the history of English medicine'--'that part which has been most neglected, the history of medicine in our own country' (6). 'The expression 'English medicine', which it is necessary to use, implies a still further limitation. There was no doubt in all the Celtic countries a traditional popular medicine, which has little or nothing to do with the subject of these lectures ... [7] // But with Celtic medical history I should be quite incompetent to deal, even in the most superficial way, and must therefore pass it over entirely' (6-7). 'It remains then to begin with the earliest record of the English people settled in England, our Anglo-Saxon ancestors [implies a non-Celtic audience then! Perhaps particularly interesting because the benefactor was Irish--what doesn that mean?]; and try to form for ourselves some idea of what medical science and medical practice meant in those early times. [interesting that they get 'medical science'] It is there that we find the real beginning of English medicine' (7). Implications of continuity? Or maybe best not to read too much into it. Clearly A-Ss aren't being set up as barbaric others, but there might be a lurking implication that Celts are more so--think about this. We can assume that there've 'always been doctors of one kind or another', referred shortly after as 'the profession', implying, well, that it's a profession--projection of C20 ideas? (8). 'In the relics of Anglo-Saxon pictorial art, as contained in illuminated MSS., there are, so far as I have been able to discover, no representations of medical subjects. Figures of medicinal plants form a distinct branch of art which will be spoken of later' (9)--big contrast to the Wellcome thing! Wonder what's going on there--changing knowledge, different definitions, or just hallucination on Wellcome's part. 8-10 primary source survey establishing that mostly it's all down to the medical texts (with a few sensible comments about their limitations as sources). Explicit that evidence begins with Augustine 10-11), though A-Ss 'may have preserved' Germanic lore (11); 'The old Germans had a popular medicine, which though partly connected with the worship of the gods, was not exclusively in the hands of a priestly caste like the Druids' (11)--this goes more or less undigested into the Wellcome thing. Fair to detect an element of under-rug-sweeping about pre-Xian stuff? 11-12 laments the loss of 'leech' (introduced as an unfamiliar term) as a useful word for 'medical practitioner'. 'The beginning of learning and civilization in a strict sense among the Anglo-Saxons cannot be dated earlier than the introduction of Christianity by Augustine in A.D. 597 [similar to Wellcome thing again]. How far this contributed at first to the progress of medicine cannot be ascertained. It is possible that the Christian missionaries from Rome, as modern missionaries do in heathen countries, brought with them some of the medical lore or practice with which they were familiar, that is the medicine of the Latin world; but no trace of it remains [interesting comparison between A-S and C20 missionary stuff; connects with what I've been thinking, probably worth quoting]. It is more likely that they treated disease, if at all, by prayers, unetions, and religious rites according to the custom of the early church' (12). Theodore as medicinetastic 12-13. 'This pupil [of Theodore's], John of Beverley, Bishop of Hexham and afterwards of York, from his learning and piety, had a reputation for working miracles' (13)--quite cagey tone? 'We need not here discuss the miraculous powers which Bede ascribed to his maaster, but the story shows clearly that Archbishop Theodore had certain pretensions to medical knowledge, and taught it in some measure to his pupils'--no it doesn't, but cagines about miracles again (14). 'It should be observed that the reasons assiged by the bishop for avoiding certain days were physical facts, not superstitions' (15). Aldhelm medicine as something that should be studied, but that doesn't mean it was (15). Bede, 'no less famed for his extraordinary learning (as learning was in those days), than for his piety and zeal' (15)--interesting dissing of medieval learning, but clearly with relativist intent. Tract on bloodletting mentioned 16--again, half-digested into the Wellcome thing. In discussing Bede Payne's sceptical that he'd write anything of dubious orthodoxy. Good discussion of later transs 18-21--good work. Re Egyptian days, on which Bede's alleged tract focuses, 'One is reluctant to connect the name of Bede with anything so trivial as this absurd superstition, which, moreover, is mentioned only in a little tract, of which the authenticity is not beyond doubt' (20). Interestingly HE title given here in trans. but in Wellcome thing in Latin (21). 'medical profession' again (21); 'His strictly clerical point of view and the prevalent atmosphere of miracle in his history are obvious enough; but with these features a judicious reader who can recognize [22] the piety and veracity of the great Anglian saint will not seriously quarrel'--keen on religion, but not on miracles (22-23). Takes Æthelthryth story as ev for bubonic plauge 22-23--not sure myself. 'Apart from the supposed miraculous preservation of the saint's body, for which there may have been some physical basis...' noteworthy scepticism; 23 n. 2 gives long demythologisation. Various points in the Wellcome thing that aren't here, I think. 24 'a regular profession of medicine' again. Leeds as minor surgical work (as in Wellcome thing) 24-25. 'Asmany of the higher clergy had a great reputation for working miraculous cures, one sees that the ordinary leech was kept in the background, and that his mere pedestrian medicine and surgery would hardly keep pace with the brilliant thaumaturgy of the ecclesiastics. [Ring a bell with the assumptions of early medical missionaries--natives will see their superior medicine and just fall in with it?] A more unfavourable atmosphere for the growth of scientific medicine or the development of a regular medical profession can hardly be imagined. // But if, without applying too strictly the hard scepticism of modern times, we look into these narratives of miraculous cures, we sometimes find them more rational than appears at first sight. They do not always deserve either the veneration claimed for a miracle or the obloquy deserved by an imposture' (25). Interesting dissing, and teleological hope for scientific medicine; and stripping of veneration at the same time as concession of rationality. Re John curing the dumb youth, 'whule the humble leech played his part, the [27] whole glory of the achievement is given to the great worker of miracles, John of Beverley' (27). Does Bede even say it's a miracle? Check--interesting if Payne's building a straw man. Still calls it a 'delightful story' (27). It's ignored by the Wellcome guy. 27 on ravages of Danes. 27-28 on Boniface ev. for medical texts, again lifted by Wellcome dude. Clear on transition ofev from Anglia to Wessex--good; 'The medical literature which we have now to consider, though we may call it in general terms Anglo-Saxon, was distinctly Saxon, and its origin is closely associated with the reign and the literary school of Alfred the Great' (29); I'd probably be going overboard to see this spelling out as aligning this stuff with South-eastern imperialism--probably just conscientious scholarship. 'The English medical literature of the Anglo-Saxon period, covering a space of more than two centuries, is so striking a phenomenon in the history of medicine, and has been so much neglected by medical historians, that it seems a patriotic duty, as well as an obligation to historical truth, to give such an account of it as our limits permit'--explicit national (English) agenda now (regardless of how the Saxon or Anglian issue works), though perhaps partly as a stick to beat people with to make them write hist of medicine! 'This cannot be done without some reference to Anglo-Saxon literature as a whole ... it is well known that our branch of the Germanic stock was the first to produce a true national literature [NB our branch--again, assumes audience identify with A-Ss; maybe check whether his audience would have been likely to comprise Irish people etc?]' (29). Further encomia of A-S lit 29-32, contrasting with compemporay Continental folks having 'nothing better than the traditional songs and legends of a rude people [30] preserved by oral recitation; or for written literature only some isolated translations of sacred books into the vernacular' (29-30). Continental Latin lit doesn't seem to impress Payne! (30). 'Their literary success were no doubt due in great part to national traditions and inborn literary skill' (30 as well as the infl. of Theodore and the like (30). Plays the Alcuin card to make A-Ss sound cool even though Charlemagne's schools are cooler (31). Notes Germans study A-S lit a lot in past generation: 'It almost seems, indeed, as if they appreciated the importance and beauty of our old literature more than we do ourselves' (31). I wonder if Payne actually read any of this wonderful literature...? Much lost moreover (31-32). We might have had more A-S medical text in Lat and Eng if it weren't for 'the heathen invaders' (32). Ah, he's piggy-backing off the respect held by A-S lit to impress his audience (presumably the Wellcome dude too if you look back at it): 'When we look more closely at the medical books of the Anglo-Saxons we find them to possess the same qualities, and to occupy the same relative position compared with other contemporary literatures, as did the Anglo-Saxon pure literature' (32). Concedes that vernacular lit is bad news as evidence of Latinity, (32-33) but clambers out; 'Now it is clear that a vernacular literature will be much more national than one in a learned language, which is the apanage of a class, and must be far moreintellectually stimulating to the nation' (33). Nation again. Sets A-S medicine up both as 'scientific literature' and 'new scientific literature'--and in the vernacular too! (33). What's happened to the amazingly unpromising environment for the growth of scientific thought? Keen on readiness to learn, from all sources: 'hospitality to ideas' (33)--and again, some has been lost (33-34). Blimey. 'original MSS. in their clear and beautiful handwriting' (35) and edited by Cockayne. 'Two of the treatises have been re-edited, with corrections and valuable elucidations by German philologists, and Anglo-Saxon medicine is mentioned by German medical historians [no refs--gah! Follow up]. But in our own country the apathy of the medical profession with regard to such subjects remains undisturbed, and the earliest memorials of English medicine seem to awaken no interest whatever. Hence it is not surprising that the very great services rendered by the learned Mr. Cockayne, some forty years ago, to medical history have never been properly appreciated' (35--with refs to English and 1 German text, yay!). True, of course; and the lack of interest is perhaps telling itself; no doubt Cockayne's own negative attitude to the texts didn't help! Bald's book most important (37), partly because it's linked with Alfred (37-), who's fundamentally the originator of subsequent medical transs too; 'that the early English medical as well as the general literature went on growing for two and a half centuries after Alfred's death shows that it met a national want' (38). 'Before speaking in detail of the old English medical books, I will venture to say a word about the spirit in which they should be studied. Too often, those few persons who have interested themselves in these monuments of ancient science have treated them in one of two ways [no refs!]. Either they have picked out something especially unlike the ways of modern thought, and held it up to scorn as showing the folly of our ancestors, or else in kinder mood they have condescended to be amused, and calling anything old and unfamiliar 'quaint,' dismissed it with a smile. Neither of these methods will help us to understand the ancient world. The folly of our ncestors is no explanation. Their knowledge was no doubt extremely limited; they saw old and dis[39]tant things through a dense and prevailing fog of ignorance. But that they tried to understand them at all is a proof of their wisdom, not of their folly. Still more misleading the habit of regarding the rude features of primitive art [would he say this of other 'primitives' I wonder? check other texts?], the stammering words of an infant literature, the childish fallacies of early science, as something to be amused at. Till we have got beyond the stage of calling these old things merely 'quaint,' there is no possibility of understanding them at all. Therefore, if we quote from the old books things which appear strange in our eyes, foolish things if you like, it is not with the object of raising a laugh or of flattering the modern [NB 'modern'] sense of superiority. The only way to understand these old writers is to try to put ourselves as far as possible in their place, and conceive how nature and science presented themselves [great1 science gets to present itself! It's an external, objective phenomenon!] to the eyes of the early teachers and learners in the tenth and eleventh centuries' (38-39). All well and good--and clearly taken to heart by the Wellcome dude, albeit that he lacks a speech like this (interestingly); but I hadn't appreciated before how this leads out of a national and disciplinary context: bolsters both English and hist of med. Proceeds to Bald's leechbook, which I don't think is the order used by the Wellcome dude--I wonder why? I suspect it's cos the Wellcome dude wants to emphasise Greek stuff everywhere, but I'd have to look back and check. Payne says that the a capite ad pedes thing was, he thinks, introduced by Alexander Trallianus [39-40] which may be where that bit came from in the Wellcome thing. 41 has trans of colophon more prosy than the metrical one in the Wellcome thing. 'The form and language of Bald's hexameters may be open to criticism, but their sentiment is admirable' (41)--less harsh than the Wellcome dude. Oxa and Dun establish that there was 'a class of professional leeches'--no! (42). 'Scanty references' to symptoms and pathology and no statement of principles (42) (did the Wellcome guy try to get round this? He did try to set up a theory behind text somehere). Lists different kinds of diseases and remedies 42-49, again with bits appearing in Wellcome thing; 'The word translated 'flying venom', or in modern language 'air-borne contagion', seems to refer to epidemic diseases generally'--so that's the source for the weird epidemic inference in the Wellcome thing; NB Payne doesn't go for germ theory tho' (how established was that in 1904 tho'?) (43). Mentions elves and mares stuff, though only in passing (46)--interesting that the Wellcome guy ignored this then. The closest he comes to dissing the stuff is 'The remedies for pediculi are curious' (45); A-Ss use only simples, not compounds--'This shows that the art of pharmacy was in a very low state', though still gets to be 'art of pharmacy', with implied continuity (49). 'Prescriptions like these and many others must be regarded as founded on an empirical knowledge of the virtues of herbs, and as representing a popular herbal medicine. That such a medical art existed seems clear; and I shall afterwards bring forward some facts to show that the knowledge of herbs among the Anglo-Saxons was very considerable' (49). Pretty positive reading. 49-50 emphs how LB II has material 'on symptoms and pathology, which convey the [50] doctrines of late Greek and Latin medical writers; in some places making a near approximation to their words' [49-50, discussion 50-]. Hums and haws about possible direct or indirect classical sources--perhaps another basis for the Wellcome dude seeing Gk sources behind the text. 52 mentions a detail where A-S work very different from Gk and this doesn't make it into Wellcome thing. Do A-Ss know Gk texts in the original--probably not he reckons? [55-57]. V. different from the Wellcome dude! 'We see then that the dogmatic or literary part of the Anglo-Saxon medicine was based upon a few late Greek and Latin authors' (57). Not sure what he means by this. 'It must be confessed that the Anglo-saxons, with all their zeal for learning and respect for the ancients, were very unfortunate in the time at which they began to form their medical literature, namely, the period from the ninth to the eleventh century. It was the time when European medicine stood at its very lowest level; and if any perioddeserved the name of the dark ages it was this' (57)--half excusing A-S, half dissing their medicine. Gives a list of things that had gone wrong for medicine 58; 'Scientific medicine was being clouded over by the mystical philosophy and magic of the Orientals, Gnostics, and Neoplatonists. The old and sound methods of treatment were being superseded by charms and incantations with mis-applied religious rites' (58). Seems to be dissing application of religious rites to medicine rather than religion; post-reformation vibe? Pretty brutal to late Roman sources (58-59). 'It is no discredit to the Anglo-Saxon compilers that they failed to construct from these materials any satisfactory body of medical science. But it must also be said that they were quite incapable, from want of experience and of a learned tradition, of supplying anything original from their own resources. There is hardly anything which suggests what we call clinical observation. for example, I have not found feeling that pulse mentioned anywhere in the Leech Book, nor is there any account of the appearances presented by the urine [interesting--Wellcome guy talks about this somewhere as being present] ... Indeed, definite symptoms of disease of any kind are seldom pointed out' (59). basically about exculpating A-Ss--but why feel the need to? national thing, and I guess the sense that one does want to be proud of them. He does hint above tho' of remedies based on experience, e.g. that of Oxa and Dun. Why not bring that in here, rather than saying they didn't use experience at all? Odd. 60-61 keen on Patriarch sending stuff to Alfred, but nothing very juicy. 'Besides all these things, we find in the Leech Book a large number of charms, formulae of incantations, and superstitious rites, though decidedly fewer than in some other books of the Anglo-Saxon medical library. This part of the subject I defer for the present, as also a consideration of the Anglo-Saxon surgery' (61). Summary talks up the original achievement of A-S herbalism (61).

62- re herbarium. Pretty scathing of the medicina de quadrupedibus 65; down on the 'hist of medicine' intro which is partly quoted just to diss it; I thought it was very differently handled in the Wellcome thing, and more quoted it; check. Plenty of serious work on sources of A-S herbarium text 66- Must be trans. from Latin (69). 'The whole constitutes, according to our ideas, a very poor book of natural history. In the sections on plants there is, strictly speaking, no botany, and the therapeutical part belongs to the lowest period of Roman medicine. The zoology is contemptible. // Nevertheles, the Anglo-Saxon scholars showed their intelligence and good sense in making this poor book their own. Desiring to improve their knowledge of natural history in relation to medicine, they took the best work on the subject they could find in Europe [implies scholars scouring the continent!], translated it into the vernacular tongue for general use, carefully copied [most positive assessment than the Wellcome dude] the pictures by which the plants were to be identified, and whenever it was possible replaced the Latin names by their English equivalents' [69]. Again, tries to exculpate the English--they're scholarly in times when it's tough to be a scholar. 69-75 specimens of the text. 70 notes misunderstanding in copying picture. 74-76 disgresses on mandrakes. 76- on pictures. Builds up 'Now it might seem that the Anglo-Saxon artists, whose skill in drawing, as we know from other examples, was certainly considerable, might have produced better figures if they had copied the plants direct from nature. But before condemning them for contenting themselves with copying old examples, we must consider what the object of introducing these figures was. It was not to illustrate the book by representations of known objects; it was to identify the plants described by the old writers. This could only be done by adhering strictly to the old figures. Had the artist given figures of what he believed to be the plants intended by the old writers, he might have made a wrong identification. Hence simple copying was the only planwhich would serve the purpose for which the book was intended, namely, identification. The Anglo-Saxon artists followed the only conscientious, and according to their view, useful method, so that I do not suppose a single figure in the Saxon MS. was, or was intended to be, a direct transcript from nature' (79). 79- names of herbs. Sees the loss of OE names for herbs as 'unfortunately are lost'--seems to like old words (80). Some of his examples appear in the Wellcome thing's list but I think it has more. 80-82 tries to argue that A-S medical texts refer to many more plants than most herbals then and later, and by vernacular names, setting A-Ss up as dead good herbalists. Even though the medical texts he's using are mostly not actually herbals; and he doesn't cite the de material medica. 'The general conclusion to be drawn from all these facts is that the Anglo-Saxons took a keen and genuine interest in the study of plants for medicinal uses. Much of this was doubtless due to the monkish physicians and the herb-gardens of the monasteries, but there must also have been a popular and widespread love of flowers--a national characteristic which may still be recognized in the cottage gardens of the South of England [interesting that it's the South--aligning with Saxons? Just that the North doesn't have them? In which case, does that make the South the true inheritor of A-S culture?]. Along with this there went accurate observation and discrimination, so that these unlearned botanists were able to recognize and name a much larger number of native plants than they could have known through the translated Latin books. Their knowledge of botany was not only much more extensive than has been supposed, but it was original. // It is strange that after the Anglo-Saxon period there was so little progress, the principal change observable in the mediaeval literature of botany being the giving of new names to known plants. Indeed, we cannot help agreeing with the hard saying of Professor Earle, that 'there was a great decadence in botanical knowledge in England between the eleventh and sixteenth centuries' (82). Ah, special old Anglo-Saxons. Implicit dissing of Normans?

Lecture II. Surgery. Basically tries to show that lack of A-S surgical literature needn't mean there wasn't good surgery, which is totally fair enough, but can be read in connection with national ideologies. Kind of sets up a typology of surgeon > surgical art > surgical literature whereby A-Ss hadn't 'reaches so [84] high a stage of development as to produce a surgical literature' (83-84). Quotes frommedical texts 84- 'For cancer we find the following extraordinary remedies', alongside 'For wounds in general there is a very efficient ointment' (86) without saying why it's efficient the weirdness of the cancer remedies is pretty self-evident). 87-89 notes a couple of remedies 'above the general average of the surgery' while generally assuming that Classical folks are better and A-S surgical texts likely to be derived from them (and maybe not ever acted on) (89). 89-90 amputation attesteed, apparently for gangrene, but little used--interesting re. Malawi stuff? 90-91 no way of stopping haemorrhage after an op but this doesn't mean they don't have one. 91 quotes the weird plank-bashing one, but mainly to express bafflement; picked up in Wellcome thing. I cannot say more about Anglo-Saxon surgery. The general impression we derive from the books is that it was a mixture of rough empiricism with traditions and some definite documents derived from the surgery of the Greeks' (93). Points to the helpfulness of further research on Gk texts 93-94.

Part II: charms and superstitious medicine. '...the superstitious element; by which I mean the use of charms, incantations, exorcisms, the wearing of amulets of other magical objects, the employment of ceremonies and religious rites in the gathering or preparation of medicines, and so forth. // There is no doubt much of this kind in the anglo-Saxon leechdoms, but it has by no means the preponderance which some have assigned it [who??! I want to know! Interesting that Payne is already resisting paganising readings]. There was not more superstition in the Anglo-Saxon medicine than in the contemporary and earlier medicine of other countries [countries again]. What there was superstitious and magical in the Anglo-Saxon writers was not peculiar to them, but was in part derived from the literature of a much higher and older civilisation than theirs, and what was not thus derived might easily be paralleled in those more learned and cultured writings. In fact, one [95] might go further and say that such superstition as is found in the Anglo-Saxon medicine has been found in the medicine of most countries and in most ages of the world [modernity topos creeping in?] With certain exceptions, what we call superstition has generally formed a part of every medical system, and if we look impartially at the various systems of medicine now prevailing in varous parts of the globe, we find the same thing; our own European art of healing is the exception. So little has this been regarded, that it is necessary to emphasize the truth that medicine free from superstition is not the rule, but the exception [if indeed it exists at all...]' (94). Seems down on Xian rituals in healing too? Hippocrates to galen as the great exceptions (95-96) but even Greeks and Romans have 'superstitious medicine' (97), though significantly 'derived from the East' (97-98). 'Several minor Latin medical writers became infected with the superstitious taint [rhetoric still assumes a default setting of the healthy, untainted medical writer, then, rather than superstition as a default setting] ... But [99] these writers were not in the direct line of succession of Greek medicine' (98-99). This eulogistic attitude to Hippocrates must be one of the things in the background to the Wellcome thing--though the acknowldegement of Greek superstition clearly is not! Totally fudges a definition of 'superstition', in a striking refusal to interrogate cultural constructs. Re charms, they're just songs and we still sing lullabies--parallel of children ad medieval people (99-100); but that can't be all:charms inherently imply evil spirits ('tracebale in the earliest records of ancient medicine which we possess, and ... found among uncivilized races in most parts of the world, as the accounts of travellers and investigators clearly prove'; 100-1 at 100). I wonder how this relates to my argument that a distinction between illness and spirit may be anachronistic? Excorism 'substituted' for these, 'still, I believe, by no means formally repudiated, though seldom employed' (101). Xianity again as having tones of superstition. Another originating factor is 'a belief in the mysterious powers of natural forces and of natural objects' (101); ''such beliefs were not necessarily connected with actual polytheism, and were something apart from the formal religion of [102] the temples. We might call the belief 'Nature worship,' but that expression must not be taken too literally. What lies at the bottom of it all is a dim belief in some unseen powers, different fom the physical properties of nature, but manifested in the external world' (101-2). 'To pursue this vast subject furthre would be beyond my knowledge and my powers ... The question which concerns us is how these magical elements, banished by the school of Hippocrates from regular medicine, came again to be mingled with it, and to form so important a part of European medicine for many centuries' (102). So he seems to see Hippocratic medicine as wiping away superstition, only or superstition to creep back in. It's Alexander of Tralles's fault, him 'so often referred to as a great authority with the Anglo-Saxons' (ah, that might explain some of the confusion of the Wellcome guy; 102); and Xian and very successful, intellectual doctor; 'How did he then, a learned and highly gifted man, fall away from the truth, as we should say, and embrace these superstitious errors?' (only a token gesture towards relativism here; 103). The poor chap can't help living in a society which 'believed implicitly in Oriental magic and other superstitions' (103). Presents Alexander as 'excusing himself' for use of superstitious practices--I wonder how far the excusing tone belongs to Payne and how far to the text? (103-5). Again emphasises Oriental origins (105), also noting that 'some contain Christian allusions'--surely an anti-Xian vibe here? (105) Or is he just setting us up for this being inherent in early medieval Xianity? 106-7 gives e.g.s; 'These quotations are fair samples of the magical medicine of Alexander; but it must not be supposed that he always prescribed remedies of this kind for gout or for other diseases. On the contrary, the [108] greater part of his work is taken up with the ordinary [ordinary by whose standards? Probably his own, admittedly--but also Payne's own, and his audience's?] medical treatment; and his recommendations are often very sensible and useful. But we see that the door was thus opened to the wildest fancies and grossest superstitions...' (108). Hmm, maybe 'Saxon charms' are actually derived from 'Teutonic or Celtic medical folklore' (108). Here the construction of C19 medical authority starts to bite--one starts to see how the very avoidance/de-emphasising of dodgy-looking traditions reflects strong attitudes to what ideas are worthy of respect and what are not. Hard to be sure where medical trads come from, Payne says, and downplays the possibility of A-S sources (only one remedy using runes, 9 herbs charm has 'Christian allusions' and 'can hardly be called a charm' (108-9 at 109). 'The witchcraft of the northern peoples is also well known'--on what basis? early modern trials? (109) Either way, only represented through remedies; 'There is also a remedy (not a charm), against a "dwarf," that is, a malignant spirit' (109)--spirits again (surely neither the 'fever' meaning nor the 'dwarf' meaning is represented by 'spirit!') and another effort to downplay charms. Slides away from Classical material and trying to nail the question of how many A-S charms derive from Greek texts/traditions and on to A-S culture.

Pearsall, Derek, ‘Madness in Sir Orfeo’, in Romance Reading on the Book: Essays on Medieval Narrative Presented to Maldwyn Mills, ed. by Jennifer Fellows, Rosalind Field, Gillian Rogers and Judith Weiss (Cardiff: University of Wales Press, 1996), pp. 51–63. Wonderful bit of criticism. ‘The assumption with which I begin is that medieval English romances like Sir Orfeo, in so far as they draw their narrative material from traditional stories such aws folk-tales, fairy-tales and myths, are potential treasure-houses of meaning’ (52). ‘No reason is given for the carrying-away of Heurodis. Neither she nor her husband has done anything wrong for which they need to be punished, and their love was not in any way suspect or to be doubted’ (53); ‘Heurodis did of course choose to go and laze about in the garden in the middle of the day and fall asleep under an ‘ympe-tre’ (70), but it would be as excessively severe to criticize her for idleness as for not keeping up with her reading in Celtic legend and remembering how dangerous it was to sleep under trees’ (53). 53–54 once touched, she turns away irrevocably and maybe wilfully; ‘Heurodis is terrified, but her terror seems to be not of the fairy king and the abduction but of the return to normality’ (54). ‘It is not the purpose of this essay to turn Sir Orfeo into an allegory of madness and recovery, or to argue that its subject is what we might call a nervous breakdown or schizoid episode and the appropriate therapy for restoration. On the other hand, the conditions that we name thus, though they may be to some extent [61] historically constructed and to a large extent historically perceived, are not peculiarly modern conditions but part of the condition of being human’ (60–61).

Paz, James, Nonhuman Voices in Anglo-Saxon Literature and Material Culture (Manchester: Manchester University Press, 2017).

Pearce, S. J., Bracelets are for hard times: economic hardship, sentimentality and the Andalusi Hebrew poetess, Cultural History, 3 (2014), 148-69.

Pearsall, Derek, ‘The Value/s of Manuscript Study: A Personal Retrospective’, Journal of the Early Book Society for the Study of Manuscripts and Printing History, 3 (2000), 167–81.

Pearson, A. F., ‘Barbarian Piracy and the Saxon Shore: A Reappraisal’, Oxford Journal of Archaeology, 24.1 (2005), 73–88. Basically reckons that although Northern England shows clear military shore defences (Yorkshire signal stations can’t be for anything else and a couple even get destroyed), the southern ‘Saxon Shore’ forts don’t actually show any evidence for piracy or a coherent strategic programme. Goes for various uses over lifetimes, varying dates of building, possible use of storing annona, putting down unrest, usurping emporers trying to establish themselves in Britain etc. Unfortunately doesn’t tell us why there should be the name litus saxonicum, but sounds fair enough generally.

Pelteret, David A. E., Catalogue of English Post-Conquest Vernacular Documents (Boydell: Woodbridge, 1990)

*Pentikäinen, Jura, The Nordic Dead-Child Tradition, FF Communications, 202 (Helsinki, 1968).

Pentikäinen, Juha Y., Kalevala Mythology: Expanded Edition, ed. and trans. by Ritva Poom (Bloomington: Indiana University Press, 1999)

Pentikäinen, Jura (XXXX! Juha?!), ‘Child Abandonment as an Indicator of Christianization in the Nordic Countries’, in Old Norse and Finnish Religions and Cultic Place-Names, Based on Papers Read at the Symposium on Encounters Between Religions in Old Nordic Times and Cultic Place-Names Held at Åbo, Finland, on the 19th-21st August 1987, ed. by Tore Ahlbäck (Åbo, 1990), pp. 72–91. ‘One of the first issues to be criminalized by Christianity [in Iceland] was the ancient custom of child abandonment. Interestingly enough, this same issue is relevant in the first provincial laws written down soon after the formal conversion of the Swedes as well as the Church laws established by the Catholic Churches in Norway and Sweden’ (72). Abandonment/infanticide widespread, on every continent attested (73-74). ‘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’ (75). Citing Pent. 1968, 57-100. Sez abandonment is made illegal by St Óláfr in probably 1018, from Óláfs saga helga ch. 59 (76). Sagas have exposure by poor in times of need, and also e.g.s of illegitimate and those who’re prophesied ill of (not mentioning HS re Hervör—sticks to ÍSS). Tho’ NB that this sort of motif keeps on for ages (in Shakespeare, no? Snow White) because useful to plots etc. Was it really still happening? Violent infanticide rare 77. ‘According to a Frisian saint’s legend of pre-Christian origin (c. 700 AD) a child had to be drowned if the intention was to abondon it prisquam lac sugeret matris, ‘before it had sucked its mother’s breat’ ’ (79). Ref to 2ndry source. Where’s this from? ‘It is interesting to observe that name-giving and first feeding are also parallel criteria of a chuld’s fitness for the community in Scandinavian provincial law’ (79). 80-82 mainland Scand law ev. Most are categorical about exposing any children. But earliest, being Norwegian, Gulating law in ‘Olaf’s text’ allows abandonment of infant in church to die if sufficiently deformed (head or feet back to front) (81). That it’s forbidden in later laws suggests it still goes on tho’ of course. Then looks at Finnish stuff (late) and then argues that East Eskimo idea derives from Scands. Hmm, looks a bit wobbly to me or at least not very useful. And comes to a halt. Ah well. At least the basic premise of Xianisation making abandonment bad thing works.

Pereira, Ernest and Michael Chapman (eds), African Poems of Thomas Pringle (Durban: Killie Campbell Africana Library, 1989). Editors' nn to Makanna's Gathering: 'MS Fairbairn Papers. // First published in the Oriental Herald, Vol. 13, April–June 1827; reprinted in Ephemerides (1828) under the title 'War Song of Makanna'. Minor as well as some major changes of wording distinguish the version which appeared in African Sketches (1834) under the present title. In stanza three, for instance, 'high Luhèri's caves' was changed to 'Debè's mountain caves' and 'proud Europe's flashing guns' became 'proud Amanglèzi's guns' (in a previous note Pringle gave 'Amanglèzi' as the plural for 'Englézi'). In the fourth stanza the line 'like wolves, did through your hamlets range', was changed to the more recognizable South African 'Did through our land like locusts range' (100). 'Pringle's Narrative of a Residence in South Africa was republished as a separate volume in 1835, with a biographical sketch by Josiah Conder'; reissued ×2 in German, once in Dutch, 'within four years of its first appearance'; republished ×4 in Britain between 1840 and 1851; 'Pringle's poetry also appeared in a collected edition in 1838, edited by his friend Leitch Ritchie, who also contributed an extensive Memoir';'African' poems republished 1881 as Afar in the Desert and Other South African Poems; much less since then (all xxi).'Page proofs of African Sketches were submitted by Pringle to Coleridge and Charles Lamb; suggested changes by Coleridge, in particular, were incorporated in the final text (see A. M. Lewin Robinson: 'Coleridge Advises Thomas Pringle', QBSAL 23 (3), March 1969)' (77).

Perfetti, Lisa, Women & Laughter in Medieval Comic Literature (Ann Arbor: University of Michigan press, 2003). Might be useful for Introducing Medieval European Literature. Has a chapter on Boccaccio.

Perkins, Richard, Thor the Wind-Raiser and the Eyrarland Image, Viking Society for Northern Research, Text Series, 15 (London: Viking Society for Northern Research, 2001). 1–10 wind important for getting around. 10– people use magic/invocations to Xian God/pagan gods to control wind; Óðinn 16 (mainly Hv, Hynd and Snorri; less evidence that he’s worshipped for it); Freyr 17–18 (not much ev, though there is of course Snorri’s specific statement re Njörðr); Þórr 18–26—so there’s lots of evidence for him! (albeit often sagas) (including Dudo of St Quentin 20–21; Adam 21–. ‘This much-cited statement [Adam re Thor controlling aere] has normally [22] been accepted at face value; we have no real reason to doubt it’ (21–22). In which 22–23 includes a short list of correlative material for his account of Thor, featuring parallels for tinitrus, fulmina, ymbres [showers, rain], serena [clear skies] and fruges, though they are often scanty and late. The parallels for fruges are allegedly many but not cited, but ‘The proposition is suggested, to take a squite random piece of evidence, by the occurrence of such place-names as Torsåker in Sweden and Torsager in Denmark, both of which may be interpreted as ‘Thors’s Cornfield’ ’ (23 with a few refs). NB that they don’t include the disease angle. ‘We should note the explicit nature of Adam’s evidence on this matter. In what is after all a work more or less of fact (rather than fiction), it is specifically states that the Swedes believed that Thor had control of the wind. The present tense of inquiunt should be noted. Here, then, we have a particularly direct and unambiguous statement about pagan Scandinavian belief in Thor’s powers over the wind’ (23)).

After a long discussion of Rögnvalds þáttr ok Rauðs (27–43) we conclude with a reading of a passage that has Þórr producing a headwind by blowing into his beard, denote with special phrases (such as þeytti skeggraustina ‘sounded the voice of his beard’) (esp. 42–43). Parallels for this idea from diverse sources, Scandinavian and otherwise, medieval and otherwise 43–52, concluding that ‘the notion that a wind could be produced by a supernatural figure (such as Thor) blowing into is beard was not peculiar to the author of RR. It was obviously more widespread. And there is no reason for supposing that we have other than a genuine folk-belief here, which was current at least as early as the time of the writing of RR’ (50); ‘there is no reason why the story in RR of Thor producing a wind by blowing into his beard should not be a genuine pagan survival’ (52).

53–61 people have amulets! Basically to establish that small beardy dude figures might be amulets of Thor serving ‘as wind-amulets’ (at 61). And sure enough he looks at some figures: LI (for Lund Ivory?) found near Lund cathedral (63–68, pictures 64–65); amber figure from Feddet in southern Sjælland (68–70 picture 69). They look dead similar. Woo! And then an object from Chernigov in northern Ukraine (Chernigov Image) 70–76 (picture 71). Wind-amulets from Lithuania (76–81).

Eyrarland Image, Þjóðminjasafn Íslands, inv. no. 10880, from Eyjafjörður (pictures 84, 86–87). Goes through different theories about what it is 89–133, preferring ‘theory 1’, that it’s an amulet of Þórr 96–127; summary of chapter 132–34. Well thoroughly argued, like. Also considers whether the bronze image from Rällinge, Lunda parish, Södermanland, Sweden, SHM 14232 is really Freyr (it holds beard like his putative thor amulets but had an erect penis) (picture p. 100 as fig 15); thinks it probably is (and argues that Freyr might blow into his beard to make wind and may be depicted holding beard in same way as Thor images for this reason) but floats the idea that it’s actually Thor which is not unclever (134–35).

He really likes using the word random, when he doesn’t mean random at all!

Perridon, Harry, 'Language Contact and Grammatical Change: The Case of Bergen', TijdSchrift voor Skandinavistiek, 24 (2003), 235-56, accessible from http://dpc.uba.uva.nl/tvs/vol24/nr02/art05. Provides a good case for how lots of Bergen dialect features can be motivated/parelleled as internal changes, not to do with contact. Seems pretty convincing--though doesn't in itself tackle how the changes do occur.

Tim Pestell, Landscapes of Monastic Foundation: The Establishment of Religious Houses in East Anglia, c. 650–1200, Anglo-Saxon Studies, 5 (Woodbridge: Boydell, 2004)

Peters, Robert A., ‘A Study of Old English Words for Demon and Monster and their Relation to English Place-Names: A Dissertation in English’ (Dissertation, University of Pennsylvania, 1961). ‘An OE demon for the purpose of this study is defined as an evil, cruel, or mischievous supernatural entity ranging below the gods. An OE monster is defined as an evil or cruel entity either part human or composed of the parts of two or more animals’ (2). Discounts some words like ‘wood nymph’ therefore (cf. 3-5 for such words). Eliminates gast cos of basic meaning ‘spirit, soul, life’ (4). hmm, cf. Clemoes on the origins of the word. Keeps elves but not ‘ælfcynn’ (5). No kennings on the whole (5-7). Personal names not mentioned.

Chapter 2 ‘Demonology’ 14-25. Not much of use. Cites MacCulloch, ‘Mythology’, 226 re Norse elves.

Chapter 3 ‘Etymology’ 26-58 Etymologies 27-56. Summary 57-8. 132 words examined. From hebrew: Be(e)lzebub, Goliam, Satan; 6 from Gk: Circe, demon, deofol, draca, gigant, gorgon; 2 from Lat: Lucifer, orc, 1 celtic: dry. 16 words no known etymology. 22 have gmc cognates and are gmc origin. (57) 62 lack gmc cognates ‘and are OE compounds formed by the composition of native words’ (57, cf. 57-8). ‘Sixteen words lack Germanic cognates and are derived nouns formed from OE words by the addition of a prefix or a suffix’ (58)..

Chapter 4 ‘Grammatical Variants’ 59-91. ælf gets ælfe, ælve, ylfe, ylfa (60). But NB beorgæflf etc. This might be worth printing :-(

Chapter 5 ‘semantics’. 92-205. 93-5 re semantics of ælf.

Chapter 6 ‘Place-names’ ‘The listing of place-names in this chapter contains all known past and present English place-names, excluding those in Ireland, Scotland, and Wales, believed to have originally contained the OE head-word under examination’ (206). No ælf-compounds in pns (eg. wuduælf etc.) (234).

Chapter 7 ‘OE dialect boundaries’ 237-43 (doesn’t come up with anything new).

Chapter 8 ‘conclusion’ 244-6. ‘The writer’s examination of 132 OE words listed in OE dictionaries and glossaries as denoting either demon or monster showed that OE ?beorgælfen apparently does not exist in the OE corpus’ (244). ‘The study of English place-names also revealed that OE puca[macr on u] was in more extensive use than is reported by the evidence of the OE corpus. Although the word occurs only twice in OE glosses, it appears 103 times in English place-names’ (246).

Peters, R. A., ‘OE ælf, -ælf, ælfen, -ælfen’, Philological Quarterly, 42 (1963), 250–57. [p700.c.33] Substantially as the PhD but should be very handy. ‘LWS ælf, however, is probably a normalized form either influenced by the orthography of WS personal names beginning with Ælf- or borrowed from Anglian’ (251). If the former, it means that Ælf- names are still fully perceived to contain ælf. Piccy in Trinity Coll. Cambridge 987 f. 66a as ‘a diseased man beset by winged elves’ (254). Gah, unwarranted assumption. Deals not with ælf-compounds or adjs—Borden lists: Alfadl (f. nightmare), ælfcyn (n.), ælfisc (elvish; n.b. æ:lfisc ‘eel’), ælfsciene, ælfscine, ælfscyne, ælfsiden, ælfsogoða, ælfðone (f. nightshade plant). NB þ and a- spellings. ‘PG *alβiz [actually crossed b] “good and evil elf” ’ (252); ‘Historically elves appear in West and North Germanic literature as supernatural but infra-divine spirits associated with natural phenomena. There are good elves and bad elves’ (253).

Peters, Robert, ‘The Medieval Church and State on Superstition, Magic and Witchcraft: From Augustine to the Sixteenth Century’, in Witchcraft and Magic in Euope: The Middle Ages, by Karen Jolly, Catharina Raudvere and Edward Peters, The Athlone History of Witchcraft and Magic in Europe, 3 (London, 2002), pp. 173-245. ‘…in his account of the origins of the Huns in his History of the Goths, Jordanes states that the king of the Getae discovered “witches” among his people and expelled them, but the witches were discovered by unclean spirits who begat the race of the Huns upon them (refs…). In a number of other origin-narratives the presence of women with magical powers at the very moment of the [188] formation of a distinctive and named people is a prominent feature, as it is in the legends of Libussa and the origins of the Czechs (refs…). In northen Europe the Lapps were considered a race of sorcerers, much as Thessalians had been in the anthropological literature of earlier Greece’ (187-88). God, even more flaccid than Raudvere’s effort. Gah!

Petersens, Carl af and Emil Olson (eds), Sọgur Danakonunga: 1. Sọgubrot af fornkonungum; 2. Knytlinga saga, Samfund til udgivelse af gammel nordisk litteratur, 46 (Copenhagen: XXXX, 1919–26)

Peterson, Derek, 'Colonizing Language? Missionaries and Gikuyu Dictionaries, 1904 and 1914', History in Africa, 24 (1997), 257–72. Essentially the same as 1999 article, but more tentative. 'This essay is an attempt to read these two dictionaries as historical texts, highlighting the ways in which they embodied the complexities and contingencies built into colonial hegemony. In the first instance, I argue that the dictionaries were functional tools of colonizing power. As John and Jean Comaroff have shown, missionaries' linguistic interventions were an integral part of the classifying project of colonial control: by insisting on rational modes of debate, and by defining the language in which the debate took shape, missionaries coercively imposed a hegemonizing trajectory onto cultural exchange' (257). This actually sounds quite fresh and interesting in an OE context--though he goes on to take a line much more like the 1999 piece about how it's much more bidirectional. Denigration of words for healer as 'witch' etc.: 'Missionaries thereby assumed the polemical voice of the andu ago, situating themselves within the Gikuyu moral languages of evil and misfortune. By phrasing religious discourse within an identifiably Gikuyu hermeneutic--indeed, by representing themselves as players within the moral economy of evil and sorcery--missionaries offered up Christianity to African readers for appropriation and negotiation. It is no accident that three years after the Gikuyu New Testament was published in 1926, the "female circumcision" crisis had given rise to a new collection of "independent", African-run churches which denied the supervisory authority of missionary elites. The existence of the idiomatic, contradictory language of Christianty offered up in missionary dictionaries gave rise to a multiplicity of Christianities as African inquirers read about, understood, and made use of religious language on their own terms' (268).

Peterson, Derek, 'Translating the Word: Dialogism and Debate in Gikuyu Dictionaries', The Journal of Religious History, 23.1 (1999), 31–50. 'In the first instance, I want to suggest that the models of discourse proposed by postcolonial theorists (among others, Gauri Viswanathan, Homi Bhabha, and John and Jean Comaroff ) fail to fully acknowledge questions about meaning because they represent missionary discourse as a self-referential totality. Following M. M. Bakhtin and H. G. Gadamer, I suggest that missionary discourses, inflected with multiple and often contradictory meanings as they were translated into African languages, must be seen as inherently hybrid precisely from the moment of their articulation' (32). Cool, but also comfortingly familiar to an Anglo-Saxonist. I guess perhaps because scholars have wanted to valorise Anglo-Saxon achievements, which things like DrR have been very helpful in supporting; also because Anglo-Saxon glosses don't have the name of some missionary stamped on them declaring authorship. DrR, but also things like _Genesis_ or _Judith_, really demand that we look for the fusions of vernacular and Latinate etc. and assume a two-way process. 38-39 discusses how writing dictionaries is actually a dialogic process. 'The two dictionaries on which I want to focus—one published in 1914 by Barlow, a sometime renegade Presbyterian, and the other in 1904 by A. W. McGregor, an Anglican—exhibit a range of sometimes incompatible mean- ings in their translation of important terms connoting power, authority, and religion. I suggest that these contradictions are not simply phenomenal “mis- takes”: rather, the curious language offered up in these dictionaries was shaped [40] by, and itself informed, ongoing political and economic debates raging in early colonial Gikuyuland' (39-40). Interesting comparison of two dictonaries re terms for the politically powerful and powerless, and related concepts like pity, alms and gifts, linking their different strategies with both political turbulence and Biblical translation. Eye-opening to an Anglo-Saxonist for how regional differences of political situation within a pretty small area could have noticeable effects on glossing (esp. 47, where the discussion of this builds up to).

Peterson, Derek R., Creative Writing: Translation, Bookkeeping, and the Work of Imagination in Colonial Africa (Portsmouth: Heinemann, 2004). 'In 1934, the Kirk Session at Tumutumu Presbyterian Church asked Scottish missionaries for a list of properly spelled baptismal names. Jobs were at stake in the growing wage economy. Some converts had mistakenly named themselves Lucifer, Socrates, or Beethoven, drawing laughter from European employers. Proper English names were a means to earn respect in the colonial world. Arthur Kihumba read English history for his baptismal name, and chose Arthur "because it was the name of a king" ' (2)—cool stuff about different names from different sources and how people shaped identity by choosing them; fundamentally about imaginative interaction with literature. And the Arthur example brings early medieval European history into the picture. More on names 146–46. 6–7 re Anderson and how his ideas of nation and the importance of language in it have been used for Africa, and how he has his limits. 10–20 uses vocab as a means to tour Gikuyu society. Summary of book emphasises texts as a mine of innovative conceptual and verbal material for the conducting of politics: 'Bible translation, in other words, helped early "readers" [i.e. converts] argue that they, schooled in new ways, were naturally fitted to lead Gikuyu into a new epoch' (25); 'I argue that Ngũgĩ uses his Gikuyu-language books in much the same way as earlier generations used their Bibles: as grammar primers, meant to introduce new words and phrases into political discourse' (26). The importance of this material to shaping secular politics perhaps telling for ASE. 33– a Chidestertastic ch. about how missionaries had to invent Gikuyu traditional religion (citing also an earlier book/essay collection by Peterson). 'Prot[35]estant evangelism among Gikuyu people,I argue, did not play out as a dialectic between two counterpoised religions. Instead, the missionary enterprise sparked a struggle over comparative religion itself. Missionaries hoped to induct their Gikuyu listeners into an abstract conversation about contending dogmas and beliefs. Toelicit these conversations, they asked inquirers to speak as holders of certain beliefs about God. "Traditional religion" began as a Christian evangelistic strategy, a means by which missionaries got Gikuyu to debate theology. But the first Gikuyu listeners refused to be drawn into the discourse of comparative religion. As fitting for aculture of pragmaticforest clearers, their religious theought was experimental and embodied, not dogmatic and abstract. Gikuyu therefore did not engae with missionaries as spokesmen of of a religion.Early inquirers were experimentalists trying out new forms of social power. Their creative speculations ipset the comparative conversation that missionaries hoped to conduct' (34–35).
Ch. 5 interesting (117–37). A bit shaky on linguistics sometimes, but some eye-openers. Most interesting re: 'On 29 July 1933, Arthur Barlow met with Tumutumu readers to discuss Gikuyu orthography. The International Institute of African Languages and Cultures (IIALC) had proposed a "scientific" alphabet for Gikuyu, replacing the long-used vowels ĩ and ũ with the phonetic symbols ɛ and ə. Gikuyu spelling and grammar would also be altered to accord with the IIALC system. To Barlow's surprise, the assembled readers reacted angrily to the alphabet proposal. Some shook their fists; others stormed out of the meeting. Barlow reported that most of them were angry about the exoticism of the new orthography. No other Kenyan languages, least of all English, used the new letters. Why should Gikuyu be made to "look foolish"? Most readers at the meeting wanted Gikuyu written with the five English vowels, using i for ĩ and u for ũ' (117); later discussion also mentions problem caused by generation gap, with old people being unable to adapt to new spelling. 'Catholics thought written words should prompt readers to remember the spoken Word of God. Protestants thought Scripture was the Word. The linguists of the IIALC were disinterested in the theology of writing and reading. They thought of language as a bodily, physical practice, to be studied scientifically' (125)—or so they thought that they thought! But the different theologies of writing interesting and salutary. Cf. 122–25.

Peterson, Derek R., 'Culture and Chronology in African History', The Historical Journal, 50.2 (2007), 483–97. 'The study of African culture stands in a uneasy relationship with the study of African history. Historians work by pegging people, places, and events to a place on time’s ever- lengthening yardstick. For the historical discipline, time is a structure that stands behind and lends meaning to human events. Culture, by contrast, is often claimed to be timeless, the unique inheritance of a distinct group of people. Culture builders work by short- circuiting chronology. They poach events, names, clothing styles, and other inspirational elements from the past and marshal them as a tradition to be proud of. The study of cultural history enters into a field where the partitions between past and present are being trampled by the traffic of human imagination' (483)--great quotation! Article basically a polemic arguing that Africans have been busy inventing tradition for a long time, and that while many players have invoked a pre/colonial divide, it's not that simple. Sounds fair enough.

Petræus, Æschillus, Linguæ finnicæ brevis institutio, exhibens vocum flectiones per casus, gradus & tempora, nec non partium indeclinabilium significationem, dictionumq; constructionem & prosodiam. Ad usum accommodata (Åbo: Wald, 1649)

PETTIT, E. (2000), “Some Anglo-Saxon charms”: In ROBERTS, J. and NELSON, J. (eds), Essays on Anglo-Saxon and Related Themes in Memory of Lynne Grundy, King’s College Medieval Studies 17, London, King’s College London,Centre for Late Antique & Medieval Studies, pp. 417–18. Edits a few charms including one in Oxford, Bodeian MS Auct. F. 3. 6 with ‘wið þone dworh’ in—edn. 411-12, commentary 412-18, with a bit on how dworh could be dwarf or fever 417-18—nothing very new, but obviously it might be worth citing if you need the edn. And edits a couple of other texts too.

Pettit, Edward (ed.), Anglo-Saxon Remedies, Charms, and Prayers from British Library MS Harley 585: ‘the Lacnunga’, Mellen Critical Editions and Translations, 6a–b, 2 vols (Lewiston, NY: The Edward Mellen Press, 2001). vol 2: Argues that ‘Hlude hy...’ is a new charm, separate from ‘Wið fær... buteran’: point after buteran, line break follows, while Hlude has a really big H; ‘This combination is unambiguously paralleled only once elsewhere mid-entry in Lacn., [fn: The division at ll.254–5 between prose directions and the subsequent incantation] but is a common means of distinguishing single remedies or groups of related remedies’; ‘In contrast to ll. 760–1, the concluding prose directions l. 788 Nim þonne þæt seax; ado on wætan are not visually distinguishes from the verse lines at all in the MS, but follow on immediately without any space or punctuation’ (215). Notes that the remedy might be a drink, not a salve, with parallels from MS (216). If they are separate, then implicitly charm is for same thing as remedy before (ie. also Wið fær) (216). ‘Given all these unprovable possibilities, sufficient doubt is shed on the matter to justify the hesitancy of my presentation of the text as two sections ([a] and [b]) within one main entry. I hope that this will be considered less a failure of nerve than a welcome reminder of, and judicious response to, this most important and uncertain issue’ (217).

Pettitt, Thomas, 'The Late-Medieval Ballad', in Medieval Oral Literature, ed. by Karl Reichl (Berlin: de Gruyter, 2011), pp. XXXXX-58.

*Pfaff, Richard W. (ed.), The Liturgical Books of Anglo-Saxon England, (Kalamazoo, MI, 1995)

Pheifer, J. D., Old English Glosses in the Épinal-Erfurt Glossary (Oxford: Clarendon Press, 1974). no. 558 ‘Ép ‘incuba mera uel satyrus’ Erf: ‘incuba merae uel saturnus’ (30); n.: ‘? Herm[eneumata Glossary §28]. 451/34 incubo έφιάλτης + Jerome, in Isiam, 13:21 (PL xxiv. 159b) ‘pilosi saltabunt ibi’ uel incubones uel satyros uel siluestres quosdam homines quos nonnulli fatuos ficarios uocant aut daemonum genera intellegunt: cf. St. Gall MS. 299 (SS i. 589/25) pilosi incubi monstri idest maerae (= Ld. 13/24 menae). Ép. mera beside Erf. merae, Cp. Ld. maer(a)e, and later OE. mare (BT 660) is most probably a scribal error, since ON., OHG., mara is also wk. fem.’ (95). xxxvi re Harley 3376. 19 (l. 347) app. trans. wudumær ‘woodsprite’ ‘and refers to the Junius Glossary, which lists not only satiri and fauni but also a new term, wudewasan’ (Neville, 108).

63 n. to 59-60: 'actula, acitelum, and accitulium 63 are presumably forms of acidula adj. used as a plant-name (sc. herba): cf. Trier 53vb acitula genus cicutae, acitulium genus herbae, acitelum geus item cicutae and salsa 974. The plant intended is uncertain: hramsa is wild garlic (cf. Erf.II 1107 ca(e)pinica hramsa), geacaes surae wild sorrel.' 63 n. to 64 'ambila may be a corruption of Gr. 'έρπυλλον or L. serpyllum 'wild thyme', which is confused with a variety of leek in 95.' 77 n. to 263 'calciculium. ? for calcicularis 'henbane' (Herm. 539/50 simfoniaca siue calcicularia; TLL and von lindheim, 35-6, suggest a corruption of accitulium 63, which is itself obscure.'

Pheifer, J. D., ‘Early Anglo-Saxon Glossaries and the School of Canterbury’, Anglo-Saxon England, 16 (1987), 17–44. 44 seems to claim the Ép-Erf originates in WEessex c. 675.

Phelpstead, Carl, ‘The Sexual Ideology of Hrólfs saga kraka’, Scandinavian Studies, 75 (2003), 1–24. You have this in C:/texts. ‘Skuld’s behaviour later in the saga confirms that in again failing to maintain his chastity Helgi has again [9] sown the seeds of future misfortune and affirms the text’s consistent moral that that men’s uncontrolled sexual desire for women has harmful social consequences’ (8–9) Conclusion p. 21 particularly useful. Reckons women viewed misogynistically, but männerbund also criticised for sexual looseness etc. Didn’t pay enough attention to clock where homosexual tension in homosociality fitted in tho’ may be interesting. Reckons taboo on homosexuality (which is onlyever alluded to in sagas) is ‘characteristic of societies structured by male homosocial bonding’ (22).

Phelpstead did an article on neo-alliterative verse too, no? To which cf. p. 5 of Studies in the Age of Chaucer 11 (1989), mentions without ref. Talbot Donaldson’s presidential address to the Medieval Academy of America, ‘composed from first to last in alliterative verse’.

Philippson, Ernst Alfred, Germanisches Heidentum bei den Angelsachsen, Kölner Anglistische Arbeiten, 4 (Leipzig: Tauchnitz, 1929)

Pickering, O. S. and Manfred Görlach, ‘A Newly-Discovered Manuscript of the South English Legendary’, Anglia, 100 (1982), pp. 109–23. [P718.c.11] Says ‘The South-West Midland characteristics of the original late thirteenth-century SEL have been removed.

*Pickering, O. S., ‘South English Legendary Style in Robert of Gloucester’s Chronicle’, Medium Ævum, 70 (2001), 1–18.

Piela, Ulla, 'Loitsut 1800-luvun Pohjois-Karjalassa', Kalevalaseuran vuosikirja, 68 (1989), 82--107. Loitsujen, kalevalamittaisen tai suorasanaisten riittirunojen tuntemus oli aina 1900-luvun alkupuolelle asti etenkin savokarjalaisissa maalaisyhteisöissä hyvin yleistä. Niillä torjuttiin ja karkotettiin erityisesti erilaisia tauteja ja vammoja sekä turvattiin elinkeinoonnen --- maanviljelyn, metsästyksen, kalastyksen ja karjanhoidon --- jatkuminen. Lisäksi loitsuja käytettiin erilaisissa sosiaalissa tilanteissa ja jokapäiväisen elämän askareissa. Loitsuperinteen elinvoimaisuudesta kertovat mm. teossarjan Suomen Kansan Vanhat Runot (1908---1948) yli 30 000 Suomesta ja Karjalasta kerättyä loitsumuistiinpanoa. Loitsu on tavallisesti määritelty perinteenlajaksi, joka mekaanisesti vaikuttavana magian välineenä saa aikaan välittömästi halutun ja loitsussa ilmaistun lopputuloksen: se estää tai pakottaa jonkin yliluonnollisen olennon, ihmisen tai eläimen toimimaan siten kuin loitsija haluaa. Loitsun avulla loitsija luo kontaktin reaalin maailman hyvinvointia ja järjestystä uhkaavaan vaaraan, esim. taudin aiheuttaneeseen fiktiiviseen olentoon [refs]. Loitsua voi pitää mekaanisesti vaikuttavana perinteenlajina ja loisimista puhtaasti maagisena toimituksena kuitenkin vain silloin, kun loitsijan tavoitteena on ainoastaan toistaa oppimensa loitsusäkeet oiken. Käsitys loitsuista maagisesti vaikuttavina sanakaavoina perustuu eurooppalaiseen loitsutraditioon (Krohn 1915, 23). Se kuvaakin läntisimmän Suomen loitsuston olennaisia piirteitä, mutta itäisen Suomen kulttuurialueilla ja Karjalassa loitsija ei ole pyrkinyt vain mekaanisesti loitsimalla päämääräänsä, vaan hän on halunnut luoda kontaktin sairauden auheuttajaan, haltijaan tai johonkin muuhun yliluonnolliseen olentoon. Itä-Suomen ja Karjalan loitsurunous sisältää runsaasti nöyriä, rukouksen kaltaisia pyyntöjä, käskeviä manauksia ja jonkin pyhän tapahtuman, myytin, kertovia jaksoja. Näillä alueilla loitsut ovat esittäjänsä kokeman todellisuuden uskonnollis-maagisia riittirunoja, joissa kristilliset ja maagiset käsitykset, tulkinnat, menettelytavat ja ilmaukset lomittuvat kiinteästi toisiinsa ([refs]). Pohjois-Karjalassa kuten muillakin itäisillä ja pohjoisilla kulttuurialueilla, joissa loitsimisella ja vanhakantaisella tietäjä-laitoksella oli (p. 83) tärkeä yhteisöllinen merkitys, ovat loitsijat muotoilleet esityksensä eri aihelmia ja motiiveja yhdistellen kulloisenkin tilanteen mukaan (Piela 1988, 223---226). Jo 1800-luvun alkupuolella runonkerääjät huomasivat pohjoiskarjalaisten loitsujen elinvoimaisuuden ja erikoislaatuisuuden läntisiin verrattuina. Vuosien 1816---1970 välisenä aikana Pohjois-Karjalasta on kerätty yli 4 200 loitsutoisintoa, joista Suomen Kansan Vanhat Runot -teoksessa on julkaistu yli 3 400. Keruun huippukohta oli 1880- ja 1890-luvulla, jolloin loitsuja kerättiin miltei 2 000 toisintoa. Vielä 1930-luvulla niitä merkittiin muistiin yli 900. Lönnrotin ohella varhaisimpia, 1800-luvun alkupuolella Pohjois-Karjalassa kulkeneita runonkerääjiä olivat mm. K.A. Gottlund, D.E.D. Europaeus, A. Ahlqvist, R. Polén, A. Sjögren ja H.A. Reinholm. Heidän matkansa suuntautuivat lähinnä Ilomantsiin, Pielisjärvelle, Kesälahdelle ja Kiteelle. 1800-luvun jälkipuolen kerääjistä mainittakoon huomattavimpina K. Krohn, A. A. Borenius, O. Relander, A. Rytkönen ja E.J. Hyvärinen, jotka laajensivat keruualuetta Pielisen pohjois- ja länsipuolelle. 1900-luvun alun kerääjiä olivat mm. S. Paulaharju, O. Lönnbohm, J. Lukkarinen, U. Holmberg ja F. Kärki. Silloin loitsuja kerättiin entisten pitäjien lisäksi myös Juuasta, Kontiolahdelta, Polvijärveltä ja Liperistä. Kerätyimpiä ja osatuimpia loitsuja olivat tautiloitsut (1989 toisintoa), joihin kuului sekä ulkonaisesti syntyneiden loukkaantumien että sisäisten kipujen, tartuntatautien, ihottumien ja mielenhäiriöiden parantamiseen ja torjumiseen liittyviä loitsuja. Elinkeinoloitsuja --- karjanhoitoon, kalastukseen, metsästykseen ja maanviljelyyn liittyviä loitsuja --- on kerätty huomattavasti vähemmän (992). Sosiaalisessa kanssakäymisessä käytettyjä loitsuja, kuten hää- ja lemmenloitsuja on tallennettu vähiten (253). Oman erikoisryhmänsä muodostavat sekä jokapäiväisen talonhoidon erilaisissa tilanteissa käytetyt lyhyet loitsut taikoineen (183) että tietäjän sanat (105), jotka useimmiten liittyvät tautiloitsuihin (Piela 1988, 191). Tautiloitsujen tarve 1800-luvun Pohjois-Karjalassa Suomalais-karjalaisessa loitsustossa tautiloitsut ovat ylivoimaisesti suurin ryhmä; Pohjois-Karjalasta niitä on kerätty lähes 2 000 toisintoa. Tautiloitsuja tarkastelemalla voi päätellä 1800-luvun pohjoiskarjalaisen ihmisen elämänpiirin riskitekijät. Eniten häntä koettelivat arkipäivän toimissa sattuneet ulkoiset vammat ja loukkaantumat sekä etupäässä kovasta ruumiillisesta työstä, yksipuolisesta ravinnosta, puutteellisesta hygieniasta ja erilaisista tartuntataudeista johtuvat sairaudet. Selää kuvaa esiteollisen ajan Suomessa sairastetuista taudeista ei ole, mutta 1800-luvun tilanne on jo kutakuinkin kartoitettu (Turpeinen 1986). 1860-luvulla maatamme koetelleet poikkeuksellisen ankarat sääolot ja viljakadot johtivat kansan nälänhätään, kerjäläisyyteen ja kuolemaan päättyviin tauteihin: nälkään ja etenkin salaperäiseen tyfuk(p. 84)sen kuoli vuosina 1866---1868 maassamme 270 000 ihmistä. Vuonna 1868 Pohjois-Karjala kuului niihin alueisiin, joissa tyyfus tappoi eniten ihmisiä. Erityisiä katastrofikuntia olivat Eno, Ilomantsi, Pielisjärvi ja Rautavaara. Pohjois-Karjalan lisäksi tautia oli eniten Pohjanmaalla, Satakunnassa ja Hämeessä. Näille alueille oli yhteistä asutuksen nopea lisääntyminen, katokauden aiheuttama köyhtymis- ja kerjäläisongelma sekä väestön heikko vastustuskyky erilaisia tarttuvia tauteja vastaan, joiden leviämistä puutteellinen hygienia ja tauteja levittävät syöpäläiset edesauttoivat (mts. 42, 105, 214---216). Sekä lääkärit että kansa pitivät tyyfusta yhtenä tautina, jolla oli monta ilmenemismuotoa: vatsakipuja, kuumetta, näppylöitä, hiusten lähtöä jne. Tosiasiassa tyyfus oli useiden vaikeiden tartunatautien yhteinen nimitys. Se käsitti ainakin lavantaudin, pikkulavantaudin, toisintokuumeen, pilkkukuumeen, punataudin ja influenssan. --- Kansan-omaisessa tautiopissa selvästi eri sairauksia onkin kutsuttu samoilla nimillä ja parannettu samantapaisin keinoin, koska niiden taudinkuva ja vaivat ovat olleet samantapaisia. Toisaalta taas tiettyä tautia on kutsuttu useilla eri nimillä ja tainnutettu monenlaisin menetelmin ja loitsuin. Useimmiten taudin aiheuttajana pidettiin pahantahtoista, yliluonnollista olentoa, kuten vainajaa, maan-, metsän- tai vedenhaltijaa tai sitten kateellista ihmistä tai elävää tautidemonia. Pohjois-Karjalan osatuimpia loitsuja olivat kuitenkin ulkoisten vammojen parantamisessa käytetyt loitsut: Käärmeen syntyloitsulla parannettiin käärmeen puremaa, Tulen syntyloitsulla palovammoja, Raudan syntyloitsulla tyrehdytettiin teräaseen aiheuttamaa verenvuotoa ja Siikasen syntyloitsua käytettiin poistettaessa silmään tai ihon alle joutunutta roskaa. Yleisiä olivat myös Puun, Kiven ja Pakkasen syntyloitsut. Varsinaisista tautiloitsuista osatuimpia olivat taas Pistoksen synty, jolla parannettiin äkillistä, rinnassa tai muualla keossa tuntuvaa pistosta, Riiden synty, jolla tainnutettiin useitakin sairauksia, Hammasmadon loitsu hammassäryssä ja Ähkyn loitsu kovissa vatsakivuissa. Yleinen oli myös Maahisen loitsu, jota käytettiin erilaisten, arkaaisen käsityksen mukaan maasta tarttuneiden ihottumien, rohtumien, nivelkipujen tai paiseiden parantamisessa. Erilaiset lastentautien parannussanat, kuten Yön-itkettäjän loitsu, samoin loitsut synnytyskivuissa ja erilaiset saunassa luetut Löylyn sanat ja Kylvetysluvut olivat useimpien pohjoiskarjalaisten tuntemia loitsuja. Pohjoiskarjalaisen tietäjän tautiloitsun ydin on syntyloitsussa, jossa kerrotaan taudin alkuperä. Alueen tautiloitsuston eräs erityispiirre on myös runsas voiteluloitsusto: miltei kaikkia vaivoja saatettiin parantaa voiteilla, joiden piti olla luetut eli katsotut. Myös monenlaiset pahaltasuojaavat varautumis- ja valmistautumissanat, taudin alkuperän tiedustelut, avunpyynnöt, manaukset sekä runsas paranemista toivottava kliseistö kuuluivat pohjoiskarjalaisen loitsijan vakiorepertoaariin. [85] Syntyloitsut --- myyttistä maailmantulkintaa Syntyloitsut olivat vielä 1800-luvulla merkittäviä savokarjalaisen kulttuurialueen loitsuston erityispiirteitä. Eniten myytin sisältäviä syntyloitsuja on tallennettu Savosta, Raja- ja Pohjois-Karjalasta ja Vienasta --- alueilta, joilla eräkulttuuriin liittyvä elämäntapa säilyi pitkään. Syntyloitsut voidaan nähdä myyttisinä maailmantulkintoina, joissa on piirteitä sekä pohjoisen Euraasian šamanistisista kulttuureista että eurooppalaisesta kristillisestä traditiosta. Monet miistä ovat saaneet aiheensa kosmogonisista ja kosmografisista myyteistä mutta myös kristillisistä legendoista ja skandinaavisista jumaltaruista. Savokarjalaisissa myyttirunoissa ovat kansainväliset aihelmat sulautuneet monin tavoin vanhaan suomalaiseen muinaisuskoon. Niihin on kiteytynyt sekä vuosituhansien takaisia että kristinuskon mukanaan tuomia käsityksiä ja tulkintoja maailmankaikkeuden synnystä ja historiasta. Ajan myötä loitsut ovat myös menettäneet alkuperäisen merkityksensä ja tahtävänsä ja saaneet uusia. [103] 1800-luvun läntisessä Suomessa olivat useat loitsumotiivit jo kadonnet tai typistyneet lyhyiksi katkelmiksi, kun taas itäisessä Suomessa ja Karjalassa eli vielä loitsuperinteen vanhimmatkin kerrostumat. Näillä erilaisilla kulttuurialueilla loitsut olivat sekä aihelmiltaan että rakenteeltaan aivan eri tyylisiä. Erot kuvastavatkin perinteentaitajien erilaista suhdetta loitsuihin ja maagisiin menettelyihin. 1800-luvulla, jolloin kalevalamittaisia runoja kerättiin, oli läntisillä runoalueilla myös elävä ja uutta luova suhde itse kalevalamittaan jo väistynyt uusien laulutapojen tieltä. Vanhan runomitan myötä kuolivat myös sen varassa eläneet runoaihelmat: eeppisistä sankarirunoista ehdittiin tallettaa vain muutama, lyyrisistäkin runoista ainoastaan rippeitä. Näin ollen eri runolajit, joissa kalavalamittaa, kieltä, jolle eri aihelmat ja kliseet oli kiteytetty ja jolla ne sstiin säilymään muitissa, oli käytetty, eivþat enþaþa tukeneet toisiaan. 1800-luvun länsisuomalaiselta loitsijalta puuttui mahdollisuus ja taito yhdistellä lukuihinsa samalla tavalla kalevalamittaisissa runoissa yleisenä kulkutavarana vaeltavaa klieistöä ja aihelmistoa kuin länsisuomalaisella. Suuri osa länsisuomalaisista loitsuista on sekamuotoisia sanakaatoja, joissa suorasanai[104]nen lausemuoto yhdistyy epätäydelliseen kalevalamittaan. Rakenteeltaankin ne ovat useiden loitsukaavojen, rukous-, manaus-, kertomus- ja syntuloitsujen sekamuodostelmia: kaavat limittyvät katkelmallisina, usein vain parin säkeen mittaisina toisiinsa. Länsisuomalaiset loitsut voi synteesinomaisesti nähdä lyhyinä, tyylitään karuina ja käskevinä. Ne ovat selväsanaisia ja johdonmukaisesti konkreettiseen päämäärään pyrkivää sanamagiaa; niiden sisällössä keskitytään toimintaan. Länsisuomalaisissa maagisissa menettelyissä usko konkreettiseen taikatapaan on ollut myös merkittävämpi kuin usko sanan mahtiin (Hästesko 1910, IV). Niiden varassa loitsut elivät siellä tärkeänä käyttörunoutena sitkeämmin kuin muu muinaisrunous.

Pitcairn, Robert, Ancient Criminal Trials in Scotland, 3 vols, Maitland Club Publications, 19/Bannatyne Club, 42 (Edinburgh, 1833). i, part 2, p. 164. Re Alesoun Peirsoun trial. Working thru index sv. elf-arrows. NB III, 602ff. re Gowdie trial. NB vol I part I has * before page nos. I (part 3), 192. NB also index evidently doesn’t have every ref. Check Cowan’s list too.

July 22nd 1590, Katherene Roiss Lady Fowlis, all apparently re events in 1577. Bloody hell, doesn’t half go on. Acquitted (201). Intro 191-92; ‘It is necessary to have been thus minute in shewing the connexions of this family, to account for the Lady Foulis entering into compact with such a crew of miscreants, and attempting such horrible practices. The purpose of all this Poisoning and Witchcraft was, that by removing Marjory Campbell the young Lady Balnagown, her brother George Ross of Balnagown might marry the young Lady Foulis; and to do this effectually, it was necessary to destroy her stepson Robert. Trial a stitch-up and never going to be won by prosecutor 191-92. Where is Balnagown? NB that this set of accusations seems mainly to be about maleficium. Accused of making ‘twa pictouris of clay’, along with others it seems, ‘the ane, maid for the distructioune and consumptioune of the young Laird of Fowlis, and the vthir for the young Ladie Balnagoune; to the effect that the ane thairof sould be putt att the Brig-end of Fowles, and the vther att Ardmoir, for distructioun of the saidis young Laird and Lady: And this sould haif bene performit at Alhallowmes, in the year of God Im.Vc.lxxvij [i.e. 1577] 3eris: Quhilkis twa pictouris, being sett on the north syd of the chalmer, the said Loskie Loncart tuik twa elf arrow heides and delyuerit ane to ye (you) Katherene, and the vther, the said Cristian Rois Malcumsone held in her awin hand; and thow schott twa schottis with the said arrow heid, att the said Lady Balnagowne, and Loskie Loncart schott thrie schottis at the said young Laird of Fowlis: In the meane tyme, baith the pictouris brak, and thow commandit Loskie Loncart to mak of new vthir twa pictouris thairefter, for the saidis persounes’ (192). I don’t quite get what the pictures are for. Also looks like Katherene is trying to kill members of her own family, no? Is she high status? Cristiane Roise confessed all this, it says (192-3) and was burnt (193). Also 6 accusations relating to attempts to poison the victims (and others I think). 193-4. ‘(7.) And als, thow art accusit, for gewing command to the said Cristian Rois Malcumsoune, to gif ludgeing, herbrie and interinnement to Marioune Neyuane McAllester alias Loskie Loncart, in somer 1577, of deliberat mynd, to consult with yow, anent the vsing of the said poysoune’ hang on, this is the wrong bit… ‘(8.) And mair, Thow art accusit, for sending of the said Cristiane, thre or foure tymes, for Johnne McNilland in Dingwall, in the moneth of Junij, 1577 yeiris; and the said Johnne cam to hir biging, and [195] remanit thair ane nycht; and vpoune the morne thairefter, he cam to Fowles to the, and delyuerit to the ane elf arrow heid; for quhilk ye gaif him foure schillingis money; quhilk thow can nocht deny’ (194-5). And on and on 195-200. Presumably someone has done the legwork on this? Lots clearly going on and Katherene’s social status may be interesting. So I’ve just picked out the elves: ‘(19.) Also, thow art accusit, for causing of Agnes Roy, ane vther of the Vichis, to pas for Loske Loncart to speik with the, in midsumir, in anno lxxvj; quha spak to the, that thow wald gang in Hillis to speik the elf folk; and gif the cace wer, that the young Lady of Bal[197]nagown departit, that scho had spokin to the, gif the young Laird of Foulis deit, the young Laird of Balnagoun wald mair (marry) the young Lady Foulis (hys) wyf: And thow gaif to the said Williame McGillevori-dame fyve ellis linning clayth, in the moneth of September, anno lxxvj; and on Pasche-day thaireftir, xvj s. be Williame Cuikis sone; quhilk the said Agnes confessit’ (196-7). ‘And vpoune the morn thairefter, being the xvij of August, thow com doun out of Assin to Canort, and thair spak with the said Thomas at lenth, and thair desyrit him to vse his craft, for putting doun of the said Mariorie Campbell young Lady Balnagoune; and thow promesit to reuard him gretumlie. And for mair sure performing of the said young Lady Balnagoune, thow directit George Cuik, sone to William Cuik in Foulis, to Taine, to twa vemen, (the ane callit Marioune Neynnane Adame McAlester alias Loske Loncart, and Cristiane Smyth dochter to Robert Smyth in Assint, quhilkis vemen ar haldin and reput rank commoune Vichis in the countrey,) for ane elf-arrow-heid, quhilk the said George Cuik ressauit fra the, and delyuerit in presence of Cristiane Malcomesoune; quhilk thow kepit in thy awin keping; lyk as the said Thomas confessit the samyn, being accusit, and was convict thairof’ (198).

‘(26.) Thow art accusit, for assisting the said Thomas, Cristaine Malcomsone, (and) Marioune McAllaster, vpoun [199] the secund day of Julij, anno threscoir sevintene yeiris, for making of ane pictur of butter to the said young Robert Monro Laird of Fowlis, in the said house of Caynort, be the devyse and consultatioune of the said Donald and Williame McGilleuerie, and the said pictur of buttir, efter it wes maid, wes fet at the wall-syd in the vester chalmer of the said hous of Coynard, and wes schot at with ane elf-arrow-heid be the said Marioune Neyuen McAlester alias Loske Loncart aucht tymes; quhilk pictur scho mist, and haid (hit?) na pairt thairof: And thow (and) Christane Malcomsoune being present in the said chalmer, att the schotting of the said pictur, thinkand gane the pictur were hit, it wald be for the destructioune of the young Laird of Fowlis: Lykas, said Thomas was convict for the samin, and sifferit the deid.—(27.) Als, thow art accusit, for being in cumpanie with Cristaine Malcomsoune and Marioune Neyn McAllester alias Loske Loncart, with the devyse and consultatioune of Donald and William McGilliourois, made ane vther pictur of clay to the said Robert Monro young Laird of Fowlis, in the said hous of Conord; and it was maid vpoune the morne, the vj day of Julii, anno lxxvj yeiris: Thay sat the pictur at the wall-syd of the chalmer of the said hous, and wes schott be the said Cristaine Neyne McAllester alias Loske Loncart, with the said elf-arrow, tuelf tymes, and mist the said pictur: And persauing that ye mist the samin efter everie schott, and maid the said pictur diuerse and sindrie tymes, yit the samin tuk nocht effect to thair purpoise; thow and the said tua womene, thy collegis, being present for the tyme, and uising [‘wishing’, it seems from note] ane takin of the samin; the said Cristaine Ross Malcomsoune haid provydeit thre quarteris of fine linning claithe for the picturis, giue thay haid bene hit with the elf-arrow-heid, and the linning to be bound about the said picturis, and picturis to haue bene erdit [note: ‘Earthed, buried under ground’], vnder the Brigend of the Stank of Fowlis, fornent the 3et; Of the quhilkis premissis the said Thomas was convict, and sufferit the dethe for the samin: as is notorious knawin to the haill cuntrie’ (199). Whew. Next trial (of Hector Munro) 201-4 obviously has a bearing on this but doesn’t seem to contain elf. Obvious that Katherene is high status, but it looks like her accomplices, who really seem to be clued, are not; on the other hand, Katherene’s escape emphs. how the high status may not be brought to trial. But then cf. Keith Thomas on poverty being part of the making of a witch.

Next stop: Bessie Dunlop, I pt 2, 49ff. Nov. 8th 1578. ‘With regard to the guilt of this unlucky woman, there can hardly be two opinions. She was certainly the dupe of her own overheated imagination, already well stored with such fancies, before her first interview with Thom Reid; who (if not entirely the phantom of a disordered brain) may not unlikely have been some heartless wag, acquainted with the virtues and use of herbs, and who possibly may have played off this too fatal joke on his unhappy victim’ (50). Photocopy text.

Issobell Gowdie, First Confession III 602-6, Aulderne (in Nairn on the Murray Firth), 13 April 1662. Looks heavily influenced by malleus Maleficarum stuff—maybe due to late date? hmm. ‘We will flie lyk strawes quhan we pleas; wild-strawes and corne-strawes wilbe horses to ws, an ve put thaim betwixt our foot, and say, “Horse and Hattock, in the Divellis nam!’ An quhan any sied thes strawes in a whirlewind and doe not sanctifie them selues, we may shoot them dead at owr pleasour. Any that ar shot be vs, their sowell will goe to Hevin, bot ther bodies remains with ws, and will flie as horsis to ws, als small as strawes’ (604). ‘I was in the Downie-hillis, and got meat ther from the Qwein of Fearrie, mor than I could eat. The Qwein of Fearrie is brawlie clothed in whyt linens, and in whyt and browne cloathes, &c.; and the King of Fearrie is a braw man, weill favoured, and broad faced, &c. Ther wes elf-bullis rowtting and skoylling wp and downe thair, and affrighted me’ (604). NB Pitcairn’s notes on this: ‘It is a thousand pities that the learned Examinators have so piously declined indulging the world with the detailed description of these illustrious personages. Under the singularly descriptive powers of Issobel Gowdie, much might have been learned of Fairy-land and its Mythology’ (n. 8); ‘It is evident that Issobel’s gossipping had again been cut short here, as irrelevant. Not so the more objectionable parts of her Confession, which were obviously drawn out of her, and listened to with the utmost complacency by her reverend inquisitors’ (n. 9 at the end; not entirely obvious inference tho’ not unreasonable). 2nd confession 606-10 Aulderne 3 May 1662. NB ‘This paper is unluckily very much mutilated at the ends of the lines … Where the sense can be made out, the words are conjecturally supplied, within brackets’ (606, n. 6). Quite what this really means I’m not sure… ‘ilk of us has an Sprit to wait wpon ws quhan ve pleas to call wpon him’ (606). ‘As for Elf-arrow-heidis, the Divell shapes them with his awin hand, [and syne deliueris thame] to Elf-boyes, who whyttis and dightis them with a sharp thing lyk a paking neidle; bot [quhan I wes in Elf-land ?] I saw them whytting and dighting them. Quhan I wes in the Elfes howssis, they will haw werie . . . . . . . . . . them whytting and dighting; and the Divell giwes them to ws, each of ws so many, quhen . . . . . . . . . Thes that dightis thaim ar litle ones, hollow, and boss-baked! They speak gowstie <note: ‘roughly, crossly’> lyk. Quhen the Divell gives them to ws, he sayes,

‘Shoot thes in my name,

And they sall not goe heall hame!’

And quhan ve shoot these arrowes (we say)—

‘I shoot yon man in the Divellis name,

He sall not win heall hame!

And this salbe alswa trw;

Thair sall not be an bitt of him on lieiw!’

We haw no bow to shoot with, but spang them from the naillis of our thowmbes. Som tymes we will misse; bot if thay twitch, be it beast, or man, or woman, it will kill, tho’ they haid an jack wpon them’ (607). Dunno how convincing these verse are: she’s had plenty of time to think of them; followed by verses for turning into various animals. Hmm. This seems to be Pitcairn’s view: ‘The preceding and following rhymes [ie. those quoted above] are probably unique, evn in the history of Trials for Witchcraft, and show, in a very forcible manner, the criminality of the bigoted, though learned and well-intentioned, individuals who dragged forward such wretches to public trial and an ignominious death’ (607). Tho’ later in this confession she has a thing with horse and hattock and some conventional looking healing charms. 3rd confession Aulderne 15 May 1662, III 610-14. This one has a lot about sex with the devil which doesn’t appear at all I don’t think in the former two. Well suspect that. 610-11. ‘We went into the Downie-hillis; the hill opened, and we cam to an fair and lairge braw rowme, in the day tym. Thair ar great bullis rowtting and skoylling ther, at the entrie, quhilk feared me’ (611). About shooting people with devil’s arrows 611-12 but no elf now and it’s aminly a list of whom they’ve shot at/killed. 4th confession Aulderne 27 May 1662. ‘I haw sein the Elf-arrowes maid. The Divell dights them, and the Elf-boyes quhytes them. We got ewerie on (of) ws so many of thaim from the Divell, to shoot at men. I my self killed on William Bower, at Miltoun of Moynes. This greivis me mor than any thing I ewer did’ (615). 616-18 confession of Janet Breadheid, Inshoch, April 14 1662, assoc. with Isobel. Generally consistent with Isobel; sex with devil already here 617. ‘2dly, we shoat noat in plewghes’ (617), ‘Shot nolt, or cattle, in ploughs, with elf-arrows’ (617, n. 7). No occurrence of elf here.

Dec 18 1607 Bartie Patersoun, 2.535-36 (referred to as ‘she’ by Pitcairn, but his applied to Bertie thrice p. 536. Masc. in Scot Witch. Survey; Barbara in Cowan-Henderson Weird dialect thing?). Newbottil but burnt in Edinburgh, so presumably it’s near there? ‘And for vseing of thir charmes following, for charmeling of cattell; ‘I charme thé for arrow-schot, for dor-schot

thé for arrow-schot, for dor-schot, for wondo-schot, for ey-schot, for tung-schote, for lever-schote, for lung-schote, for hert-schot, all the maist, in the name of the Father, the Sone and Haly Gaist. Amen.’ (2.536). Where have I seen this before (or just this one in Henderson/Cowan? And 9 herbs charm of course)? Pitcairn says ‘The singularity of the following Trail cannot fail to be remarked by all who have bestowed any attention upon the history of the Superstitions of their native country’ (535), presumably because it’s a brief and simple and plausible account of some charm-related remedies. The following trial of Issobel Haldane (15 May 1623, pp. 537-8) has a fairy encounter or two, man with a grey beard, enters mound; but no elf-instance.

Pitman, James Hall (trans.), The Riddles of Aldhelm: Text and Verse Translation with Notes, Yale Studies in English, 67 (New Haven: Yale University Press, 1925)

Plaks, Andrew H., “Riddle and Enigma in Chinese Civilization”, in Untying the Knot: On Riddles and Other Enigmatic Modes, ed. by Galit Hasan-Rokem and David Shulman (Oxford: Oxford University Press, 1996), pp. 225–36.

Plokhy, Serhii, ''The Origins of the Slavic Nations Premodern Identities in Russia, Ukraine, and Belarus'' (Cambridge: Cambridge University Press, 2006). 'Was Kyivan Rus' the product of the activites of the Vikings/Norsemen/Varangians, or was it a state not only populated mainly by Eastern Slavs but also created and ruled by them? And if the latter was the case, then who had the better claim to Kyivan Rus' -- the Russians or the Ukrainians and Belarusians (separately or together)? ... After Russia's brief flirtation with the West in the early 1990s, the West resumed its traditional role of "other" in Russian national consciousness, thereby reviving the anti-Normanist trend in Russian historiography and popular literature. The dissolution of the USSR has well and truly revived the East Slavic contest for the legacy of Kyivan Rus. The view that the Ukrainians were the true hairs of the Rus' legacy, which was confined to Ukrainian émigré publications in the West before 1991, has gained a new lease of life in independent Ukraine on both the acacdemic and popular levels.' (p. 11)

***Pócs, Éva, Fairies and Witches at the Boundary of South-Eastern and Central Europe, Folklore Fellows Communications, 243 (Helsinki, 1989) [NF2 464:01.c.1.80(1)]. ‘…the second—though less detailed—subject of this paper: to show the connections between the witches in Hungarian folk-belief and the fairies chiefly in the Southern-Slavic and Rumanian territories of the Balkans. These S Slavic-Hungarian and Rumanian-Hungarian connections also show us the process by which mythical beings were transformed into human beings and “demonic” characteristics became attributes of the “human witch” ’ (7). ‘The Hungarian folk belief system is rather suitable for studying the process by which witchcraft became a central belief system. The ideology (8) of institutional witch-persecution had relatively little influence on transforming the popular belief system completely and making the integrated ‘pre-witchcraft’ beliefs disappear’ (7-8). ‘The scholars examining the figure of the Hungarian witch agree that this is an alloy of an incubus-like demon and of a wizard, who was a real and active member of early medieval society’ (8, with ref.). 12-13 re applicability of ‘Central European German (or even Scandinavian) traditions that can perhaps be regarded as common Indo-European remains [her italics], and, on the basis of striking similarities between the Scottish-Irish and the SE and Central European fairy beliefs or the common features of the Bonnes Dames and the Abundia and Satia traditions (related to the Gallic Matronae cult), the question of Celtic heritage may also arise’ (13). And vice versa, therefore.

Nature spirits and nymphs: ‘The Serbo-Croatian (and, partly, the Slovene) fairy is called vila (plural: vile) which was the name used by the Western and—a few centuries ago—by the Eastern Slavic peoples as well’ (13). Hmm, really? Check. Among many other taboo-names, the Albanians use ‘the white’ of fairies (14). ‘Balkan fairies are imagined as prodigies of beauty, as groups of girls … They wear their long, blond hair let down… They are dressed in white clothes or they are naked either to the waist or from top to toe, covering their bodies only with their hair’… etc. (14). ‘With the exception of “evil” fairies, a close connection with forests, meadows and wild flowers is characteristic of the fairy world’ (14).

The storm demons, the ‘unbaptized’ and the dead: ‘One main characteristic of the fairies under study is their appearance in a wind or in a whirlwind [cf. etymology of vila, 14]. They live ‘up in the sky’, they direct the clouds, their flight is accompanied by eddies, they make whirlwinds, or their dance is the whirlwind itself’ (16). But a subtype of fairies particularly to do with this. ‘There is rich material on the belief related to the violation of fairies’ places’—those who walk on ‘em etc. get illnesses (20-21). ‘To avoid the harmful influence of fairies during their “time”, protective magic nostrums were used all over the Balkans’ (21), cf. elf-charms? ‘It seems, despite some contraditory data, that only human diseases were explained by the fairies’ influence … Damaging the animals and the crop was originally—and presumably—the act of some other harmful supernatural beings (“crop-stealers”, crop-damaging dragons, werewolf demons). The only exception is when hail destroys the crop, which may be attributed to “evil” storm demon fairies not only as punishment for violating certain taboos but also as an absolutely wanton activity. Apart from this, fairies destroy neither animals nor crops as they are the protectors of these. On the other hand, the violation of taboos of supernatural origin is actually man’s illegal entering into the (symbolic) other world: the consequences are death and illnesses originating in the other world’ (21).

Winter demons: ‘demons who call on people in winter, during the “dark” periods. They are related to the fairies either originally, or as a consequence of a secondary contamination’ (22). 24 interesting re demonisation, moral ambivalence, etc.

Pócs, Éva, Between the Living and the Dead: A Perspective on Witches and Seers in the Early Modern Age, trans. by Szilvia Rédey and Michael Webb (Budapest: Central European University Press, 1999)[first publ. as Élők és holtak, látók és boszorkányok (Budapest: Akadémiai Kiadó, 1999)]. Divides witches into A B and C. A can be anyone involved in social interactions—suspicion falls simply because of suspicion arising from some transaction etc.; B are real people who do magic etc; C strictly supernatural, not real, stuff of memorates (albeit possibly personal experience)—suspicion has nothing to do with social interavtion, but ‘simple fear of the supernatural’ (10–12, at 11). Rise of early modern hunt stuff to do with rise of paradigm A (which she also calls ‘village witchcraft’). ‘In this sense village witchcraft was already known at the beginning of the European witch hunt in the Jura Mountain region of the fifteenth century. The time of its inception is, of course, unclear; however, it is certain that the modern institution of village witchcraft has historical and geographical borders. Data from the early Middle Ages and antiquity denote the variants of the demonic figures of the supernatural witch, which had nothing to do with any kind of communal conflict’ (11). Citing Soldan and Heppe, Baroja.

Pócs, Éva, ‘World View, Witch Legend, Witch Confession’, Myth and Mentality: Studies in Folklore and Popular Thought, ed. by Anna-Leena Siikala, Studia Fennica: Folkloristica, 8 (Helsinki, 2002), pp. 107–21. Nothing that does much forme, but ‘The fact that misfortunes were ascribed to human agents may be explained by the growing prevalence of the institution of witchcraft. In fact, witchcraft soon eclipsed supernatural explanations: demonic creatures from the supernatural world were supplanted by the “village witch”. Now the specialists of magic, rathe than working to prevent supernatural forces, had to turn their attention to identifying witches and finding compensation for the injuries they caused. Thus the establishment of “village witchcraft” brought about the collapse of the archaic “pre-witchcraft” world view’ (108). Unfortuantely no refs, and I didn’t see any such in the fairy book. There really hidden away?

Poellinger, Mary, ' "The Rosselde Spere to his Herte Rynnes": Religious Violence in the Alliterative "Morte Arthure" and the Lincoln Thornton Manuscript', in Robert Thornton and His Books: Essays on the Lincoln and and London Thornton Manuscripts, ed. by Susanna Fein and Michael Johnston (York: York Medieval Press, 2014), p. 157-76.

Pogatscher, Alois, 'Zur Behandlung von lat. u[cononant marker, i.e. w] in altenglischen Lehnwörtern', Prager Deutsche Studien, 8 (1908), 81-95 https://archive.org/details/pragerdeutsches01bhgoog/page/n8/mode/2up?view=theater, 'daher könnte, nebenbei bemerkt, rein lautlich betrachtet cawel eine Entlehnung aus dem Keltischen sein' (p. XXXXX). 'Über das Alter der Aufnähme von cāwel Masc. 'Kohl' läßt sich kaum mehr Bestimmtes sagen, als daß es nicht der kontinentalen Zeit angehört, weil es dann wohl ēa enthielte. Es ist also von ahd. kōl zu trennen und erst in England aufgenommen. Da mit der Anlage von Klöstern auch der Gartenbau einen kräftigen Aufschwung nahm, könnte cāwel mit Pāwel gleichzeitig oder wenig jünger sein und würde dann wohl denselben ital. Ursprung und dieselbe Entwicklung voraussetzen, weshalb ich ā schreibe. Auch hier weist das ital. cávolo auf ursprünglich zweisilbig gesprochenes au. // Die ae. Form cāwel setzt sich vielleicht fort in me. coul(e); ae. caul mag so zu deuten sein wie die ae. Schreibung saul für sāwol; in der häufigen me. Form caul vermutet das NED. s. v. cole neuerliche Über-[p. 94]nahme von lat. caulis; aber sie læßt sich wohl mit dem häufigen me. saule zusammenstellen und duch Verkürzung des ā in Langdiphthong āu rechtfertigen. [...] Ich möchte jetzt cāl als eine zweite lautgerechte ae. Form und zwar ähnlich wie das NED. als Ergebnis einer Kontraktion, aber von einer anderen Vorstufe aus deuten. Oben vermuteten wir als früheste ae. Form *Pā-ul, die durch Einschub eines Gleitlautes zu Pāwel wurde; kam der Gleitlaut nicht zuStande, so konnte wohl ein ae. *cā-ul ebenso zu cāl kontrahiert werden wie rāha zu . U d ae. cāl wäre dann ins Skandinavische entlehnt worden; vielleicht auch ins Irische und Gaelische.' (93-94).

Pohl, Walter, ‘Ethnic Names and Identities in the British Isles: A Comparative Perspective’, in The Anglo-Saxons from the Migration Period to the Eighth Century: An Ethnographic Perspective, ed. by John Hines, Studies in Archaeoethnology, 2 (Woodbridge, 1997), pp. 7–40 (discussion being 32–40). ‘You began by characterizing the ethnic group as self-defined, but I wonder in fact if the need for opposition to some other group is something which is equally important in the definition of ethnicity’ (33). Scull comment in discussion. Cf. ‘…ethnicity is not purely subjective or even arbitrary. Ethnic identity only matters when it is practised, when it motivates decisions and efforts (which can go as far as being ready to die for an ethnic group)’ (8).

*Pohl, Walter, ‘Telling the Difference: Signs of Ethnic Identity’, in Strategies of Distinction: The Construction of Ethnic Communities, 300–800, ed. by Walter Pohl and Helmut Reimitz, TRW, 2 (Leiden: XXXX, 1998), pp. XXXX.

*Pohl, Walter, ‘Ethnicity in Early Medieval Studies’, in Debating the Middle Ages, ed. by Lester Little and Barbara Rosenwein (Oxford, 1998), pp. 15–24.

*Pohl, Walter, ‘History in Fragments: Montecassino’s Politics of Memory’, Early Medieval Europe, 10 (2001), 343‒74. Halsall 2005 cites as relevant to narrative turn. (In texts folder).

Pohl, Walter, ‘The Construction of Communities and the Persistence of Paradox: An Introduction’, in The Construction of Communities in thr Early Middle Ages: Texts, Resources and Artefacts, ed. by Richard Corradini, Max Diesenberger and Helmut Reimitz, The Transformation of the Roman World, 12 (Leiden: Brill, 2003), pp. 1–15. Emphs that the focus of the collection is above the small community—more about kingdoms etc.

*Pohl, ‘Gender and Ethnicity in the Early Middle Ages’, in Gender and the Transformation of the Roman World, ed. by L. Brubaker and J. H. M. Smith (forthcoming) re origin myths with fighting women etc.

Pokorny, Julius, Indogermanisches etymologisches Wörterbuch, 2 vols (Bern: Francke, 1959–69).

**Pollington, Stephen, Leechcraft: Early English Charms, Plant Lore, and Healing (Hockwold-cum-Wilton, 2000). Looks unlikely to be that good but worth checking.

*Pollington, StephenThe Mead-Hall: The Feasting Tradition in Anglo-Saxon EnglandHockwold-cum-WiltonAnglo-Saxon Books2003

*Polomé, Edgar C., ‘Some Aspects of the Cult of the Mother Goddess in Western Europe’, in Vistas and Vectors: Essays Honoring the Memory of Helmut Rehder, ed. by Lee Jennings and George Schulz-Behrend (Austin, 1979). Seems to have stuff on Veleda if nowt else.

**Polomé, Edgar C., ‘Althochdeutsch hag(a)zussa ‘Hexe’: Versuch einer neuen Etymologie’, in Althochdeutsch, ed. by Rolf Bergmann, Heinrich Tiefenbach and Lothar Voetz, 2 vols (Heidelberg 1987), ii, pp. 1107–12. Cited by AHWB so presumable good… C10 and 11 glossaries, házus, házissa [mascros] glossing striga, furia, ganea [prostitute, whore] (1107).. Cites OE words; ‘daneben erscheint das Wort auch in der Bedeutung pythonissa also Synonym für hellerúne[macr] (got. haliurunnas. magas mulieres [Jordanes]) in einem Supplement zu Ælfrics Glossen (Wright-Wülcker I [1968], 188.33); außerdem wird lat. striga im Epinaler Glossar und im Leidenen Glossar mit hægtis übersetzt’ (1107). ‘Mittelniederländisch hagetisse bedeutet einfach “Hexe, Zauberin”, ist aber auffellend gleichlautend mit hagetisse “Eidechse”, einem mit Hexen mehrfach verbundene Kriechtier!’ (1107). Past etymologies 1107-9. ‘Die meisten Forscher verbunden das erste Glied der Zusammensetzung *hag(a)tusjó-[macr] mit germanisch haga(na)- “Umzäunung, Gehege”.’ (1108). 2nd element as cognate with Norw. tysja ‘Elfin’. Or *haga(na)- as ‘Wald’, thus ‘Waldteufelin’, cf. ahd. holzmuoia and var. ‘Waldwib, Unholdin’, got. skohsl. glossing gk. daimon etc. ‘böser Gesit, Dämon’; ahd holzruna (lamia, monstrum quoddam mulieri similie’); wuduælfenne (1108). Or as ‘Zaunreiterin’ (1108).

**ARRRGH! I can’t cope with this! Try another time.

Polome [sic], Edgar C., ‘Etymology, Myth and Interpretation: Some Comments on Skírnismál’, in Studies in Honour of René Derolez, ed. by A. M. Simon-Vandenbergen (Druk: Seminarie voor Engelse en Oud-Germaanse Taalkunde R. U. G., 1987), pp. 453–65. Little more than half-baked survey of scholarship.

Poole, R. G., Viking Poems on War and Peace: A Study in Skaldic Narrative, Toronto Medieval Texts and Translations, 8 (1991), 116-56 re Darraðarljóð. NB st. 6, ‘eiga valkyrjur / vals um kosti’ (his ed and trans: ‘the Valkyries have / their choice of the slain’) (116 (ed), 117 (trans). 121-2 nice little survey of pagan and Xian elements coexisting on Anglo-Scand sculpture. Problems of associating Darraðarljóð with Clontarf; (1014) goes with Kershaw suggesting 919 battle instead, with ev. adduced (120-25), but wouldn’t want to say for sure. Worrying at etymology and meaning of darraðr/d²rruðr 125–31. All about weaving in the poem 131–42. ‘The status of the weaving motif in the poem itself has been much debtated. Anne Holtsmark and Eduard Neumann gave fullest expression of the view that the weaving is to be taken literally as a magical act that is conducted by the Valkyries simultaneously with the fighting and that ensures its success. This interpretation would be in broad agreement with the saga prose. Klaus von See tried to show that the weaving had no literal status, being a metaphor for the process of fighting a battle. In his view the Valkyries are participating in the battle, and the saga prose, which has them for from the battle, is therefore a misinterpretation or extraneous embellishment’ (131). ‘As magical acts, weaving and spinning have often been associated with the creation or foretelling of destiny. An Irish exemple occurs in the táin Bó Cuailnge, where a seeress is seen carrying a weaver’s beam and weaving a fringe. This is a magical act that enables her to prophesy the coming battle (O’Rahilly [ed.] 1976:2 and 240)’ (140). ‘Another connection between weaving and fate, though not necessarily a magical one, is made in the Old English phrase “wigspeda gewiofu” / “the weaving of success in battle” (Beowulf 697), which God gives to the hero’ (140). Goes firmly for weaving as metaphor for battle rather than magical act of determining fate (esp. 140–42). Narrative technique and other textual problems 142–54.

***Poole, Russel (ed.), Skaldsagas: Text, Vocation and Desire in the Icelandic Sagas of Poets, Ergänzungsbände zum Reallexikon der germanischen altertuns kunde, 27 (Berlin and New York, de Gruyter, 2001)

Poor, Nathaniel, 'Digital Elves as a Racial Other in Video Games: Acknowledgement and Avoidance', Games & Culture 7 (2012), 375 - 396

Poor, Saara S. and Jana K. Schulman, Women and Medieval Epic: Gender, Genre and the Limits of Epic Masculinity (New York: Palgrave Macmillan, 2007). Article collection with several items on Norse, including Volsunga saga, maiden warriors; and the Nibelungenlied too. Might be good for Shieldmaidens reading list.

Porter, David W., ‘An Eleventh-Century Anglo-Saxon Glossary from MS. Brussels, Royal Library 1650: An Edition and Source Study’ (1995), http://www.wmich.edu/medieval/research/rawl/glossary. Cited in Porter 1999 as ‘…(Kalamazoo: Rawlinson Online Texts, 1996)’ with no URL! Weird. ‘Manuscript (Brussels) Royal Library 1650 is a fascinating artifact of late Anglo-Saxon literary culture. Several hands have annotated the 56 leaves of Aldhelm's prose De uirginitate very heavily in Latin and Old English. The earliest of these hands has added a short glossary, without connection to the main text, in the margin of folio 55v. In itself a small thing, the glossary attracts great interest because of its maker. In addition to working on the Aldhelm, the scribe had a major share in the most important glossarial compilation as yet unpublished, the so called Antwerp/London glossary. The Brussels vocabulary is thus to be seen as part of a huge glossatorial effort carried out by a group of anonymous eleventh-century scholars whose work is spread across several manuscripts. It is a piece in a large and complex puzzle, though the larger components of the puzzle have yet to be assembled.1’ (part I).

Porter, David W., ‘Æthelwold’s Bowl and The Chronicle of Abingdon’, Neuphilologische Mitteilungen, 97 (1996), 163–67. Some good refs, and nice bit showing that latin riddle in MS probably refers to Æþelwold’s bowl.

Porter, David W., ‘On the Antwerp-London Glossaries’, Journal of English and Germanic Philology, 98 (1999), 170–92. Same group all doing grammar Excerptiones Prisciani in this MS, De consolatione philosophiae (Plantin-Moretus Museum 16.8), and Brussels 1650. Ker (3) reckoned they were all one codex! Hmm… Heavy on scholarly interconnections between these, anyway, distoreted by concentration only on vernacular glosses etc (170). ‘Two hands wrote the six glossaries (one in the Brussels five in the Antwerp-London manuscript). The first hand produced five lists (articles 1–5) amounting to some 1300 entries; the second hand, working after the first had finished, set down about twice as many entries in a single list (article 6)’ (171). Not including the main glosses in 1650 obviously. Article 1 edited in 1995/6. Mine is article 6 (ker no 2 article d), discussed 181–88. ‘Hand 2 has added a large Latin-English class glossary (a list arranged by topic) that appears in the first half of the manuscript, filling the wide margins as it weaves among earlier strata of scholia and glossing’ (181). Lists the 14 classes 182–83. Looks from the corpus numbering and refs to Kindschi in Porter that my bit is in ’14. Nomina Nauium et Instrumenta Earum. Nautical terms (229.7–234.5), fol-[183]lowed by a miscellaneous list (234.6–242.4; 242.8–246.8; 247.4–252.9) that includes many terms relating to houses and structures’ (182–83). Wow. ‘Built on a core of Ælfric’s Glossary, it has been overlaid with a thick stratum of vocabulary from the Etymologiae’ (183). Ælfric’s glossary accounts for a fifth of the items. Drops less obscure items in Ælfric or adds more obscure variants (184–85). Partly from near my bit is one ref to ariolus: ‘The word ariolus, multipied in a manner reminiscent of lareow, gives a good example of the adaptations of both lemmata and interpretamenta:

ariolus, wicca (“witch” 248.1)

ariolus, wigbedwiglere (“soothsayer” 49.15)

augur, wicca uel ariolus (“witch” 235.5)

This is not a vocabulary collected haphazardly from whatever text passed before the glossator’s face. The general impression is of an assiduous lexicographer assembling words over a period of time, sorting and sifting to determine range of meaning and proper vernacular equivalents. Multiplying noew lemmata, now interpretations, article 6 produces a complex map of semantic relationships. Built of Ælfric’s frameworkm it is hardly the purposefully simple list of word-for-word equivalences promised in his prologue, but rather the proof that “multimodis uerba posse interpretari,” words can be interpreted in numerous ways’ (185). Aslo draws on other texts, some in the MS (185–86). Englosh equivalents for almost every Latin headword, opposite of Hand 1 (187).

it would appear that the redactor of Antwerp-London added hægtesse, in a practise characterised by Porter as ‘assembling words over a period of time, sorting and sifting to determine range of meaning and proper vernacular equivalents’ (1999, 185)

Porter, Dorothy Carr, ‘The Social Centrality of Women in Beowulf: A New Context’, The Heroic Age, 5 (2001), <http://members.aol.com/heroicage1/homepage.html>, accessed 31–1–2005.

Porter, Richard D. and Wade Rousse, `Reinventing Money and Lending for the Digital Age', in Banking Beyond Banks and Money: A Guide to Banking Services in the Twenty-First Century, ed. by Paolo Tasca, Tomaso Aste, Loriana Pelizzon and Nicolas Perony ([n.p.]: Springer, 2016), pp. 145--80. DOI 10.1007/978-3-319-42448-4_9

Porterfield, Amanda, Healing in the History of Christianity (Oxford: Oxford University Press, 2005). 72-73 sees medieval Xianity as more into miracles than early Xianity, and very into healing miracles. Sounds okay. Not so sure about causes of this tho': 'miracle traditions became more expansive and elaborate through contact with tribal religions' (73). Besides the irritating 'tribal' bit, what evidence would we use to see miracles, and especially healing miracles, being based on traditional ideas? Interesting though. Another weird moment: 'The boundaries [94] of world Christianity had shrunk considerably between 1350 and 1500 as a result of the expansion of the Ottoman Empire in Western Asia and North Africa and the disappearance of Christian communities in China, Central Asia, Scandinavia, and Greenland' (93-93). How so re Scandinavia?!

Potts, W. T. W., ‘Brettaroum, Bolton-le-Sands, and the Late Survival of Welsh in Lancashire’, Contrebis, 19 (1994), 61–76. I was tired when I read this but it didn’t have many references or much to say really. Might be good to return to either when surveying scholarship for some quotations, or re a few NW place-names, but the discussion’s pretty superficial.

Poulsen, Bjørn, 'Using the Written Word in a Late Medieval Rural Soicety: The Case of Denmark', in Along the Oral-Written Continuum: Types of Texts, Relations and the Implications, ed. by Slavica Ranković, Leidulf Melve, and Else Mundal, Utrecht Studies in Medieval Literacy, 20 (Turnhout: Brepols, 2010), pp. 429-48. 'As late as 1198 the pope lamented that written wills were not used in Denmark, while in the thirteenth century they were common' (430). 'A very early example of book-keeping is documented by a letter dated 1199, in which the Sealand magnate Jens Sunesen pledges a farm to Sorø Abbey for 200 marks so that he can go on a pilgrimage. The letter states that his bailiff will retain the use of the pledged land "but render to the abbot all received rents, and annually give an account of what he has given out in that connection, so that when Lord Jens returns it will be evident to everyone what has been paid and what remains of the debt". [Diplomatarium Danicum, ser. 1, 3, no. 257.] This can only mean that some kind of written ccount was maintained at the farm' (431)--really?? Altogether interesting but more of an effort to spell out what kinds of literacy we can be sure of and when would be useful in an artcle whose evidence ranges from C12 into C16: I found it rather vague. Chronicle of Eiderstedt gets a mention p. 445--would be interesting to know more.

Power, Rosemary, ‘Geasa and Álög: Magic Formulae and Perilous Quests in Gaelic and Norse’, Scottish Studies, 28 (1987), 69–89.

Power, Rosemary, ‘Cursing the King: Irish Conversation in Jóns saga helga’, Saga-Book, 25 (1998–2001), 310–13.

Pratt, David, ‘The Illnesses of King Alfred the Great’, Anglo-Saxon England, 30 (2001), 39–90. 63–68 esp re Alfred’s devotional response to illness, which is interesting sort of. Worth citing maybe. Prayer and loricae and all that. 69–71 goes with Alfredian origin for Bld’s Leechbook, and worth citing by way of context at any rate. 79–80 re trans. of Circe bit. ‘The Latin original follows the traditional version of the story, in which Circe turns Ulysses’ men into various beasts, with Ulysses himself being spares through the intervention of Mercury. Alfred tells the story “back to front”, however, introducing a love affair between Ulysses and Circe, and placing this before Circe’s magical transformation of Ulysses’ men into beasts. According to Alfred’s lengthy and inventive reinterpretation, Ulysses loves Circe swiðe ungemetlice (‘very immoderately’), entirely abandoning his realm and his kindred for the love of her, and it is for fear that his men are about to leave without him, in disgust, that Circe turns them into the shape of wild animals’ (79) etc. Citing irvine 1996 and Grinda 2000. See 79–80.

Prebble, Lucy, Enron, ed. by Rachel Clements (London: Bloomsbury, 2016).

Prendergast, W. J. (trans.), The Maqāmāt of Badiʻ al-Zamān al-Hamādhāni (London: Curzon Press, 1973 [repr.]) III. THE MAQAMA OF BALKH: dinar riddle (www.sacred-texts.com/isl/mhm/mhm11.htm) XXIX. THE MAQAMA OF HAMDAN: horse riddle (http://www.sacred-texts.com/isl/mhm/mhm37.htm) XXXI. THE MAQAMA OF THE SPINDLE: and the comb! (http://www.sacred-texts.com/isl/mhm/mhm39.htm) XXXV. THE MAQAMA OF IBLIS: flame riddle (http://www.sacred-texts.com/isl/mhm/mhm43.htm)

Price, Helen, 'Human and NonHuman in Anglo-Saxon and British Postwar Poetry: Reshaping Literary Ecology' (unpublished doctoral thesis, University of Leeds, 2013), http://etheses.whiterose.ac.uk/6607/; https://www.academia.edu/6827866.

Price, Helen, 'A Hive of Activity: Realigning the Figure of the Bee in the Mead-Making Network of Exeter Book Riddle 27', ''Postmedieval: A Journal of Medieval Cultural Studies'', 8 (2017), 444-62 https://doi.org/10.1057/pmed.2015.1 Abstract In dialogue with the recent movement toward more ecomaterialist analyses of environment in early medieval literature, the following essay engages with the meth- odology of Actor Network Theory to explore the network of interactions constructed in Exeter Book Riddle 27, usually solved as ‘mead.’ While the riddle clearly presents the processes of mead making and consuming, the figure of the bee appears to be strangely absent in the riddle’s construction of this mead-making process. Fulfilling Bruno Latour’s proclamation to ‘follow the actors,’ this essay argues that the behaviors, drives and characteristics of the bee are present in the interactions which take place between named actants and the riddle text as a whole. The riddle form opens up the mead- making/consuming network(s), emphasizing the bee actant’s presence in and influence on this transfer of energy.

****Price, Neil, ‘Different Vikings? Towards a Cognitive Archaeology of Religion and War in Late Iron Age Scandinavia’, in Cult and Belief in the Viking Age: A Period of Change, ed. by A-S. Gräslund, EC Socrates Papers (Uppsala: XXXX, 1998), pp. 53–66.

Price, Neil, ‘Drum-Time and Viking Age: Sámi-Norse Identities in Early Medieval Scandinavia’, in Identities and Cultural Contacts in the Arctic: Proceedings from a Conference at the Danish National Museum, Copenhagen, November 30 to December 2 1999, ed. by Martin Appelt, Joel Berglund and Hans Christian Gulløv, Danish Polar Center Publication, 8 (Copenhagen: Danish National Museum, Danish Polar Center, 2000), pp. 12–27. 16–17 reporting the unpublished Stockholm work on DNA in Uppland, but also that some men there have ‘very high levels of selenium’ which suggests a reindeer-based diet. Although doesn’t quite say ‘these are Sami’, they are out of the usual reindeer zone here. Suggests that the Vanlandi’s sons story may be on the money… (he does’t say that tho’). Emphs the eveidence that Sami ae actually doing their thing well southwards—as far as Stockholm nearly in his distr. map. Basing all this on the Zachrisson 1997 book. 18–22 discusses man at Vivallen in province of Härjedalen in Sweden, in his 50s, well-built, grave 9. Excavated 1913 and examined by Zachrisson et al 1997, ch. 4. ‘What marks the grave as unusual is that the dead man was buried not only with the kinds of objects mot often found in male inhumations, but also with a number of artefacts which are conventionally associated with women. Furthermore, in terms of their manufacture, and the context in which they are almost always found, the “female” objected originated within the Nordic culture. // The “male” artefacts focus on a complex belt made in imitation of oriental warrior harness from the steppen region of the Volga basin, of a type found in both Viking and Sámi contexts. The “female”, “Nordic” artefacts include a necklace [19] of glass and rock crystal beads of types found throughout the Viking world, a silver brooch that is probably Danish, a silver finger-ring, and a needle-case of a kind known from the Viking town of Birka in Lake Mälaren, and from Gotland. The most dramatic item of female apparel was a dress of linen, of a type found in richly appointed women’s grave from Birka. // Given the linen especially, it is not going too far to say that the man in grave 9 was buried clothed as a woman from the Nordic society, with appropriate dress and jewellery, but with the addition of a few accoutrements from the conventional wardrobe of the Sámi man. What does this mean? I think the best explanation that has been put forward is that the dead man may have been a shaman, a noai’de in the Sámi language’ (18–19). Re the weaves C. 800–1100 date range, from Överhogdal, Härjedalen 22–24. Lots of horses, some 8, some 7 legs. Can’t all be sleipnir at once! Emphs instead arctic region myths of 8 legged horses as shaman’s vehicle to otherworrld; app. Sleipnir’s birth not dissimilar from Buryat myth in Siberia. ‘It may be that the steeds of Viking trance-sorcerers were eight-legged horses, and that Ódinn’s [sic] one of these was called Slepinir: this is a crucial difference, I feel, because it takes these creatures and these images out of the realm of gods and into the realm of human beings’ (24). Weaves also seem to have elk or reindeer.

***Price, N. S., ‘The Archaeology of Seiðr: Circumpolar Traditions in Viking Pre-Christian Religion’, in Proceedings of the Viking Millenium International Symposium, ed. by C. Dempsey (St. John’s, 2001).

Price, Neil S., The Viking Way: Religion and War in Late Iron Age Scandinavia, Aun, 31 (Uppsala: Department of Archaeology and Ancient History, 2002).

Detailed historiographical survey of seiðr: 76–89.

61–62 re the Frösö tree: ‘At the highest point of the island of Frösö in the Storsjö lake near Östersund in Sweden, excavations in the mid 1980s under the floor of the medieval church uncovered the remains of what appears to be a Viking Age sacrificial grove ... (refs) ... Directly under the site of the medieval altar was found the badly-decayed remains of a birch three, the a trunk approximately 0,5m in diameter ad root systems speaking out up to 3m. The tree had clearly been deliberately felled. Spread over an area of 9m2 around the stump was a very large assemblage of animal bones, which on stratigraphic grounds could be seen to have accumulated while the tree was still standing’ (61) etc. radiocarbondating suggests that the site was in use in C10 and the tree felled in C11. Citing Hildebrandt 1989, Iregren 1989, Näsström 1996.

‘Another kind of helping spirit may be represented by the head of Mímr ... which Óðinn uses as a source of predictions as the Ragnarôk approaches (Vôluspá 45). In Sigrdrífomál 14, Mímr’s head is seen as one of the sources from which the god gains knowledge of runes, alongside his self-sacrifice in Hávamál. The tale is alluded to in Egill Skallagrímsson’s poetry and was thus current in the tenth century, but its meaning is obscure. Especially on the later evidence of Ynglingasaga 7, in which the head appears in the context of Óðinn’s sorcerous skills, it is possible that it embodies a dim recollection of some kind of helping spirit. However, the significance of this tale is hard to assess, running out as it does into the vast literature on other European traditions of severed heads ... // We should also consider the problematic relationship between this story and the tale of how Óðinn acquired wisdom by trading his eye for a drink from Mímir’s well at the roots of the world-tree (Vôluspa 28). Some authors have identified Mímir with an aspect of Yggdrasill, and it is actually called Mimameiðr, ‘ Mími’s Tree’ , in Svipdagsmál. Similarly, Mímir drinks from his well of knowledge using the Gjallarhorn, which Heimdallr will later use to herald the doom of the gods. We do not know why the head and the well-guardian have slightly different spellings of their names, and it does not help that Snorri has different versions again of these stories in Ynglingasaga (4), interpreted as part of the divine war, and in Gylfaginning (14, 50). // It is clear that the story of Mímr is from the Viking Age, and probably concerned a prophecying head that also had associations to both the World Tree and the Ragnarôk, but for want of further evidence we must leave this as a question mark in the apparatus of Óðinn’s sorcery’ (98), citing not only Dronke 1997, 136ff. and De Vries 1957, section 176, but Halvorsen 1966 (ie. KNLM entry for Mím(i)r). Also cites oral paper by Lindow from 2000 arguing that Mímr’s head is a shamanic mask. Hmm...

‘There are interesting parallels to the Nordic cosmology in that of the pagan Anglo-Saxons, a topic that remains curiously neglected... However, an important start on this work has been made [111] by Bill Griffiths in his survey of Aspects of Anglo-Saxon Magic (1996), breaking with tradition in the perceptive way in which he characterises the fluid ambiguities of such belief systems. Lacking the detailed descriptive sources of the Norse, he divides the Saxon understanding of reality into five general ares or “worlds”, eah representing an aspect of their combined perception of human beings, nature and the supernatural. In the absence of more exact terminology from textual evidence, he calls them the Up World, the Dead World, the Around World, and Empty World and the Rational World (Griffiths 1996, 13–77)’ (110–11).

Re ‘Women and with Witch-ride’, ‘In one of its senses, this refers to a kind of supernatural attack, often on a sleeping human, in which a sorceress or some other being “rides” the victim, causing varying degrees of discomfort ranging from uneasy dreams to injury and outright death. This is the same kind of activity for which the mara, the “nightmare” is synonymous ... but it was also undertaken by mortals’ (119). So, assumes that mörur are immortal—despite Yngl. saga etc.!

Men and magic 122–24 sketch of saga refs etc., more generally 122-27 (incl. terminology).

134–35 re Birka burial Bj. 834 and how it contained sitting corpses, and how this fits with some sagas.

175– re staffs and wands. Literary stuff 175–80. Nothing mind-blowing, but might be useful if you come back to this kind of stuff. 181–204 long bid to identify magic staffs archaeologically (looks fairly convincing to me).

205–6 re narcotics and intoxicants. Basically about one burial with a load of henbane seeds and another with cannabis seeds.

‘... This is not to say that we shall not be looking at Sámi religion in search of parallels for the seiðr complex—that is the purpose of this chapter. The important point here is that these comparisons are not made in the context of ideas “taken over” from one ethnic group to another, in an argument varying only as to the direction of travel. // In making such analogies, we firstly have to once again guard against the notion of homogeneity in both the Norse and Sámi beliefs, and acknowledge the regional and chronological variaions involved. With this nuance established, it is clear that if two broadly similar complexes of beliefs co-exist in the same geographical area, maintained by two cultures living in relative harmony, then there will inevitably be some kind of exchange of concepts’ (235). Very handy perspective.

271–72 Vivallen man. Not as detailed as earlier article I don’t think.

301–3 re ‘gender and sexual identity’ of shamans. Useful survey of gender-crossing but v. brief.

‘Similar tales are told on the Canadian Northwest Coast, of shamans using their powers to obtain sexual favours. Sometimes this is in the form of more straightforward courtship, while at other times deception is involved, as for example in the Tsimishan story of the Trickster figure Txamsem, who poses as a shaman whose penis will ‘cure’ a sick girl. Another common pattern is for a shaman to inflict illness on his chosen partner, and then demand her sexual compliance as the price of curing her (see the stories “Txamsem seduces a young woman”, “Shaman’s narrative”, “The narrative of Tsak” - Cove & MacDonald 1987: 31f., 113–17, 126–31)’ (305).

323– Trickster stories, and their relevance particularly to Loki. ‘In this light, the stories attached in particular to the Native American Trickster beings show remarkable similarities with the kind of transformative, shape-changing mischief perpetrated by Loki in the Norse myth cycles—generally harmful or destructive, often obscene and occasionally evil, but [324] always essential for the continuance of life. In particular, a convincing attempt has been made to actually identify Loki with the spider figure (see Rooth 1961b: 189–210), and this to argue that he fits smoothly with the Trickster cycles of the sub-arctic belt’ (323–24).

Re mid-C10 valkyries, ‘At this period they also took on a semi-human aspect, and were depicted as tragic warrior women, doomed by their love for mortal men. Here we see a focus on their brightness and beauty—the flashing [332] eyes and gleaming white skin mentioned in several sources...’ 332 mention in the Byzantine historian Skylitzes of armed women found among the dead after a battle with the Rus’ in 971. ‘The blurred distinctions between different categories of female supernatural beings are exemplief in the prose and verse of Vôlundarkviða’(335).

Re wælcyrige: ‘It is found a number of times in the vocabularies and word lists, some from as early [346] as the 700s, where it is glossed with the names of the Furies—Tisiphone, Allecto and Eurynes ... Wæcyrge is also glossed with Bellona, the goddess of war, and with a reference to the Gorgons’ (345–46). ‘In one version of Aldhelm’s De laudibus virginitatis (4449) we find wælcyrie glossed as veneris. To my knowledge this is the only explicit link between the valkyrjur and the goddes of love and sexuality, but ...’ bla. Despite the annoyances, this may be important (346).

ðô

Price, Neil, 'What's in a Name? An Archaeological Identity Crisis for the Norse Gods (and Some of their Friends)', in Old Norse Religion in Long Term Perspectives: Origins, Changes and Interactions, an International Conference in Lund, Sweden, June 3-7, 2004 By A. Andren, K. Jennbert, C. Raudvere Contributor A. Andren Published by Nordic Academic Press, 2006 ISBN 918911681X, 9789189116818. pp. 179-. pp. 179-80 vs idea that ithyphallic bronze statuette from Rällinge is Freyr. Cool.

Price, T. Douglas, Ancient Scandinavia: An Archaeological History from the First Humans to the Vikings (Oxford: Oxford University Press, 2015), {{ISBN|978–0–19–023197–2}} 'There seems today to be a consensus among Scandinavian archaeologists that the hunter/gatherer/fisher populations that later developed Saami identities have occupied Middle/Northern Norway, Middle/Northern Sweden, Finland, and the Kola Peninsula since the Stone Age. There are discussions as to when Saami ethnicity was established among these heterogeneous groups, but it seems to have developed gradually, in part as a reaction to contact with populations from the south. Saami social identity may have appeared relatively late, perhaps during the first part of the first millennium AD (Hansen and Olsen 2013)' (309).

Pringle, Thomas, Poetical Works of Thomas Pringle. With a Sketch of his Life, by Leitch Ritchie (London Moxon, 1839), incl. repr. of African Sketches, publ. 1834 I think. Evening Rambles (consulted in Pereira and Chapman), basic theme is how you go rambling in the evening and it's like Scotland: 'it seems to tell/Of primrose-tufts in Scottish dell' (st. 1); some Classical refs--'Lybian vale' (st. 2), 'the grim satyr-faced baboon' st 5; then European myth etc—river 'like a dragon spread' (st. 6), the rather baffling 'Now, wizard-like, slow Twilight sails' st 9), 'Now along the meadows damp / The enamoured fire-fly lights his lanp; / Link-boy he of woodland green / To light fair Avon's Elfin Queen' (st 9; OED: 'A boy employed to carry a link to light passengers along the streets'; 'A torch made of tow and pitch (? sometimes of wax or tallow), formerly much in use for lighting people along the streets'); interesting stanza (7) comparing and contrasting black herdsman with Scottish one. Pringle's notes reveal nothing on these apart from giving Cercopithecus ursinus as species of baboon.
Makanna's Gathering pp. 34-35 (transcription from web, not checked against book):

[version in the book]
Wake! Amakósa, wake!
And arm yourselves for war.
As coming winds the forest shake,
I hear a sound from far:
It is not thunder in the sky,
Nor lion's roar upon the hill,
But the voice of HIM who sits on high,
And bids me speak his will!

He bids me call you forth,
Bold sons of Káhabee,
To sweep the White Men from the earth,
And drive them to the sea:
The sea, which heaved them up at first,
For Amakósa's curse and bane,
Howls for the progeny she nurst,
To swallow them again.

Hark! 'tis UHLANGA'S voice
From Debè's mountain caves!
He calls you now to make your choice --
To conquer or be slaves:
To meet proud Amanglézi's guns,
And fight like warriors nobly born:
Or, like Umláo's feeble sons,
Become the freeman's scorn.

[35]

Then come, ye Chieftains bold,
With war-plumes waving high;
Come, every warrior young and old,
With club and assagai.
Remember how the spoiler's host
Did through our land like locusts range!
Your herds, your wives, your comrades lost --
Remember -- and revenge!

Fling your broad shields away --
Bootless against such foes;
But hand to hand we'll fight to-day,
And with their bayonets close.
Grasp each man short his stabbing spear --
And, when to battle's edge we come,
Rush on their ranks in full career,
And to their hearts strike home!

Wake! Amakósa, wake!
And muster for the war:
The wizard-wolves from Keisi's brake,
The vultures from afar,
Are gathering at UHLANGA'S call,
And follow fast our westward way --
For well they know, ere evening-fall,
They shall have glorious prey!
      
[version in The Oriental Herald and Journal of General Literature, 13 (April to June 1827) [London: Printed for the editor [J. S. Buckingham], books.google.com/books?id=5qsEAAAAQAAJ].
WAR SONG OF MAKANNA, THE CAFFER PROPHET

Before the Attackon Graham's Town in 1819.*

WAKE! Amakosæ,[dagger] wake!
And arm yourselves for war!
As coming winds the forest shake,
I hear a sound from far.—
It is not thunder in the sky,
Nor lion's roar upon the hill,
But the voice of HIM who sits on high,
And bids me speak his will!

He bids me call you forth,
Bold sons of Cahabi,[double dagger]
To sweep the white men from the earth,
and drive them to the sea:
The sea, which heaved them up at first,
For Amakosæ's curse and bane,
Howls for the progeny she nurst
To swallow them again.

Hark! 'Tis Uhlanga's voice§
From high Lukēri's caves,[double vertical line]
That calls you now to make your choice—
To conquer or be slaves:
To meet proud England's flashing guns,
And fight like warriors nobly born,
Or crouch with base Umlāo's sons,¶
Whom freemen hold in scorn.

Breathes there a dastard here
Who shrinks from Europe's fire?
Let him in darkness shroud his face,
And from our ranks retire, [p. 542]
(As skulks the hound, or sneaking fox,
Or villain Boschman to his hold)—
Fit slave to tend the Christain [sic] flocks
With wretches bought and sold!

But come, ye chieftains bold,
With war-plumes waving high;*
Come, every warrior young and old,
With club and assagaï.[dagger]
Remember how the Spoiler's host,
Like wolves, did through your hamlets range;
Your herds, your wives, your children lost—
Remember!—and revenge!

Fling your broad shields[double dagger] away—
They aid not 'gainst sych foes;
But hand to hand we'll fight to-day,
And with their bayonets close.
Break each man short his strongest spear,
And when to battle's edge we come,
Rush on the foe in full career,
And to their hearts strike home!§

Wake! Amakosæ, wake!
And muster for the war:
The gaunt hyænas from the brake,
The vultures from afar,
Are gathering at my spirit's call,
And follow fast our westward way—
For well they know, ere evening fall,
They shall have glorious prey!

[notes to p. 541:
* Vide 'Oriental Herald,' for January 1827, Vol. XII p. 18.
[dagger] The national appellation of the Frontier Caffers.
[double dagger] A Caffer Chief and hero, fater of the Chiefs S'Lhambi and Jaiuhka, and grandfather of Galka.
§ The Supreme Being or Great Spirit.
[double vertical line] A mountain near the Frontier.
¶ Caffer appellation of the Hottentots.]

[notes to p.542:
* The Caffer warriors, on going to battle, ornament their heads with lofty plumes formedof the wings of the Balearic Crane, which abounds in their country, and is esteemed by them a sacred bird.
[dagger] The Assegaï or Caffer javelin, is a weapon with a double-edged iron head affixed to a slender tapering shaft of from five to six feet in length. Every warrior carries a shead of six or eight of these weaponsm and can strike with considerable accuracy and great force an enemy at a distance of eight paces. The club (or kirri is used both as a missle [sic] and in close combat.
[double dagger] Their shields are formed of bullock's or buffaloe's hide, of an oval shape, and about four feet in length, so as to cover the entire trunk of the body.
§ Before the attack on Graham's Town, Makanna directed the warriros to break each short the shaft of his strongest assegaï, and rush upon the troops with them in close combat; had this bold but judicious advice been followed, the result would in all probability have been very different and much more disastrous to the Colony.]
      
'The term Uhlanga, sometimes used by the frontier Caffers for the Supreme Being, is supposed by the Missionaries to be derived from hlanganisa, to join together. But from Mr. Kay's account of the Amakosa genealogy, it appears that Uhlanga, or Thlanga, is also the name of the oldest of their kings of whom there is any tradition, and by whose name they always swore in former days. It seems to be, therefore, doubtful, whether the god Uhlanga be not merely a deified chief, or hero, like the Thor and Woden of our own Teutonic ancestors. // The names for the deity used more generally by the Caffer tribes are Udali, Umdali, or Ulodali, i. e. Former or Creator, from dala, to form or fashion, and Umenzi, i. e. Maker, from enza, to make; "and which," says Mr. Kay, "when used in a sacred sense, are fully understood as referring to that Being by whom the great works of nature were produced--the heavens, the earth, the sea," &c. The Hottentot word Utíko is now, however, used by al the frontier tribes to denote the Christian God' (p. 89, note 71 re the line 'hark! 'tis Uhlanga's voice' in 'Makanna's Gathering', on p. 34, l. 17). p. 90 n. 73 re 'The wizard-wolves' (n. to p. 35 l. 15): 'One of the common superstitions of the Caffers is the belief that wolves or hyænas are employed by the sorcerers to commit ravages on those they dislike, and that sorcerer themselves sometimes assume the shape and habits of hyænas for destructive purposes. This superstition resembles in some respects that of the loup-garou of the dark ages' (90). Further on this poem see Brantlinger; Eve and Mills; Keegan 1996. And of course quoted by Moffat (and so Chidester).

Probert, D. 2007. 'Mapping Early Medieval Language Change in South-West England.' In Higham 2007. 231-244XXXXX.

Prokosch, E., A Comparative Germanic Grammar (Philadelphia: Linguistic Society of America, 1939).

Proppé, Hulda, ` “Welcome to the Revolution!” Voting in the Anarcho-Surrealists', in Gambling Debt: Iceland’s Rise and Fall in the Global Economy, ed. by E. Paul Durrenberger and Gisli Palsson (Boulder: University Press of Colorado, 2015), pp. 79--91. DOI: 10.5876/9781607323358.c007.

*Proudfoot, E., and C. Aliage-Kelly, ‘Aspects of Settlement and Territorial Arrangement in South-East Scotland in the Late Prehistoric and Early Medieval Periods’, Medieval Archaeology, 41 (1997), 33–50

*Pryce, W. T. R., Welsh and English in Wales, 1750-1971: A Spatial Analysis Based on the Linguistic Affiliation of Parochial Communities in Bulletin of the Board of Celtic Studies, 28, 1978, pp 1–36.

Pulsiano, Phillip (ed.), Medieval Scandinavia: An Encyclopedia (New York: Garland, 1993)

Pulsiano, Phillip, ‘Prayers, Glosses and Glossaries’, in A Companion to Anglo-Saxon Literature, ed. by Phillip Pulsiano and Elaine Treharne (Oxford, 2001). pp. 209–30. ‘Relations among the glossaries are various and complex. The main (or second) glossary in Corpus 144 (s. viii/ix; Messels 1890; Lindsay 1921)’; ‘Pheifer (1974) is more exact in assessing the relationship among these three manuscrips [ep-erf-corp], noting that the Corpus Glossary combines most of the entries from Épinal-Erfurt with roughly an equal amount of new material (xxviii): “Corpus thus provides what is virtually a third text of the Épinal-Erfurt glossary, and one which derives from the archetype independently of the common exemplar of Épinal and Erfurt” (xxix; …)’ (218). ‘Material related to Cleopatra I and II can be found in Épinal-Erfurt; however, the extent of the debt to these and other glossaries cannot fully be assessed until a new edition and full study are published’ (218), with some other relevant notes on this stuff. ‘Significant for the study of glossaries is the Leiden Glossary (Leiden, Bibliotheek der Rijksuniversiteit, Vossianus Lat. 4o 69). The manuscript is a composite text in [220] six parts; part 2 (fols 7–47), dating from c.800 (except for the text on fols 46v–47v, which dates to the end of the ninth century) and written at St Gall, contains a glossary at fols 20r–36r which includes some 255 Old English glosses. The original English collection (see Linday 1921b: 2) dates from between c.650 and c.700 (Lapidge 1986: 55, 58), and was first in England before travelling to the continent (affirmed by the presence of Old English glosses in numerous “glossae collectae”; see La[idge 1986: 67­–72 for the list of continental “Leiden family” manuscripts). Michael Lapidge argues that the original collection can be assigned to the school of Theodore (602–90) and Hadrian (d. 709 or 710) in Canterbury, on the basis of the fact that “[a] number of manuscripts of the Leiden family independently assign various explanations of individual words by name to Theodore and Hadrian’ (1986: 58)’ (220).

Purkiss, Diane, The Witch in History (London: Routledge, 1996)

Purkiss, Diane, Troublesome Things: A History of Fairies and Fairy Stories (Harmondsworth, 2000). Wow, Sandra the librarian is great! 5-7 disses the ‘Fairies as Britons’ theme (indeed it’s surely a folklore motif in itself now? NB Beth ref on this re dweorg in pns), 7 disses fairies as pagan gods (‘cos even if they were, now they ain’t). NB importance o knowing that kind of trajectory of development tho’—she notes it not. ‘Thanks to the vivid and entertaining taxonomies of the folklorist Katherine Briggs, many people have formed the impression that there are hundreds of different types of fairy. The idea is at the opposite end of the scale from the notion that all fairies represent a dying people or religion. Too much synthesis is replaced by too much fragmentation’ (8). Identifies 4 useful distinctions: ‘1. Brownies, hobs and familiars; live in one house or serve one person, and overlap with // 2. Fairy guides; often dead; conduct a person to fairies and/or teach them fairy lore. // 3. Fairy societies; seen in fairy world or on ride; include king and queen. // 4. Poltergeist/demon fairies, eventually melt down into tricksters; overlap with 1.’ (8). ‘None the less, one can legitimately express an aesthetic preference for Elspeth Reoch or the Gawain-poet over Shakespeare or Herrick, and I do. This preference, however, which is entirely a product of my own all-too-predictable moulding by post-Romantic aesthetics which admire roughness, violence and misery over prettiness, should not become the basis for a theory’ (10).

‘We need to recover the fear of fairies in order to understand their importance to pre-industrial people. Oddly, we can do that far more easily on foreign ground. Standing on the shores of the ancient Mediterranean world, we can [12] forget our preconceptions of fairies, and encounter their truly alien quality for the first time.’

Into fairies in Europe deriving primarily from classical models (disses dictionaries with vague celtic waffling): ‘In fact, if you take a casual look in any dictionary of folklore you will probably find the assertion that fairies are a part of Celtic mythology, though exactly what part is often left tactfully unexplored. However, the more I worked on materials from the ancient world, the more I felt convinced that the origin of fairies lies not in Northern Europe, but in the Mediterranean civilizations of Mesopotamia, Egypt, Greece and Rome. None of these civilizations used the word fairy, of course, but all had beings that behaved exactly as fairies behaved in Northern Europe during the Middle Ages: babysnatchers, man-snatchers, seductresses with a piece missing, givers of fortune with one hand and misery with the other’ (12). Fairies from the dark; black figures as scary and alien ancient to modern world 13-15. Just anecdotal, of course, but good point. Fairies and ‘unlife’ (15)—sometimes the dead, but that’s not the catch-all feature. Stillborn kind of a big thing 15-17; pregnant women as alienated somewhat, anomalous in terms of life/death, gender, etc. Style gets very tedious after a while when you’re trying to skim it. Identifies a big thing about feet being wrong in ancient and modern. Hmm. 36-8. ‘Now, there are things we all think we know about nymphs. [39] They are female divinities perceived as dazzlingly beautiful young women; they inhabit and express differentiated nature: water (rivers, springs, the sea), mountains, trees. They are ubiquitous in popular imagination, folklore and art. They are either immortal or endowed with superhuman longevity. They are constantly getting into love-trouble, at least according to Ovid, whose Metamorphoses might have been subtitled ‘Nymphs and their Ways’. They sound benign, bland and boring in their predictability; in Ovid, the only question is which feature of the landscape they will ultimately become. But these repetitive stories of mymps on the run are not representative of the nature of nymphs’ (39).

38-45 good on nymphs. NBs gk connections with stage between puberty and womanhood, clitoris, rosebud. ‘Though they do not sound very much like the demons, nymphs resemble them in that they are “stuck” in a particular phase of life. Whereas child-killing demons are “stuck” in foetal expectation, or in pre-maternity, nymphs are “stuck” at another life-transition, the change from girl to woman. // Until one realizes this, the silence around nymphs is baffling. Unlike the child-killers, they have no point of view of their own, but enter into the stories of others, sometimes briefly, sometimes for a long time. People see them out late, dancing in the fields. Why are they there? We never find out. A nymph looks after a foundling, but what is told is the baby’s story, not the nymph’s. What does she feel when it grows [40] up? We never learn’ (39-40). Wow, vistas of wierdness. ‘Odysseus is the first recorded victim of nympholepsy, theft-by-nymph, a phenomenon recorded from the very earliest epics until the present day. Every now and then, nymphs feel an overwhelming desire for some mortal, and abduct him. Usually he stays with them for a period of time (seven years is common …). He may disappear for ever … or he may be released to rejoin his family. But he is not unchanged by his sojourn in the nymph’s arms’ (40). Calypso’s abducting of Odysseus has here as rather domesticated even tho’ in woods and caves and things (40-2). Interesting aspect; to do with feminine gender? (42). Nympholepsy oft at tree (50). Might be worth looking over again. Or just following up. Modern folklore they start nicking kids; ‘Why have nymphs become so much more hostile in modern Greece than they were in ancient times? The usual explanation for belief in child-killing beings is a high rate of infant mortality and birth defects, but it seems inlikely that Greek villagers are worse off now than in classical times. What seems more plausible as an explanation is the declining rate of infant abandonment and exposure. Stories about nymphs’ love for children originally express and manage women’s feelings of guilt and anxiety about the fate of the children the father decides not to rear. Having set such stories in motion, they take on a life of their own. But in the post-Christian era, they are not given any. What more natural than that they should take to stealing them?’ (46). Obviously could also be presented as demonisation.

Fairy brides also—nb on gk one shape-shifts upon capture like Tam Lin does (47). Society in which peasants feel much threatened by all around them and concerned not to give away information—this would correlate on taboo against speaking of fairy encounters: ‘Nymph stories enforce a cultural norm crucial to village society: don’t give yourself away’ (48, cf. 47-8). Lists features of ancient fairies: ‘Fairies come rom outside, from outside the community, civilization, even when they seem to share its values. // Fairies were eithe one people or are like people who have become trapped at a certain indeterminate phase of life. // Fairies have links with the dead, and some are the dead. // Young men, women in childbirth, and babies and children are particularly vulnerable to fairies. // Fairies are compelled to repeat their own circumstances in the lives of others; if they die prematurely, they cause the premature deaths of others; if they are trapped in eternal, storyless youth, they try to trap others in it to. // Fairies have bodies which reflect their anomalousness, subtly or directly. // Fairies are also particularized to the local situation, as the changing role of nymphs indicates. // Fairies are common to peasant cultures, cultures where the centre of life is the village and the space around it’ (48).

So, she asks, why so many similar themes in medieval Europe? common humanity? common social structures promoting similar stories? Direct transmission? (49). Although clear re non-Celtic origin for Fairies, very fixed on idea that ‘Celtic’ is in there somewhere. How tedious and annoying. Can’t be 1st as we don’t have these beliefs (49). Accepts 2 as relevant (49-50) but can’t be the whole story. So goes on about extensive ‘Celtic’ contacts with ancient world, silly to assume there’s no transmission bla bla bla (50-1), but foolishly and annoying notes not that we have no evidence for what the Celts were thinking: ‘Another reason for the idea that fairies drift on the wings of empire from the Mediterranean to the Celtic regions is that attempts to explain the origin of fairy beliefs with reference to Celtic culture have failed. No one now believes that the fairies are dethroned Celtic gods, or memories of vanishing ancient [51] Britons’ (50-1)—gods’ sakes!! Likewise concerned only to get fairies from Classix into Celtic culture. Hmm, what about Gmc side, esp. as they have much better early ev for nasty demonic types. Hrrmph. Wow, lots here. Much more yet to read

52 ff. ch. 2 ‘Medieval Dreams’: ‘Why did they [classical fairy types] survive when so much died with the coming of the One True Faith? Because they were not official; they did not attract attention. They did not have big, visible shrines and priests and holy texts of their own. They were oral, popular. And there was another reason. The people of the villages still found them useful, in all the old ways’ (52). 53-56 re one St. Guinefort and practise of leaving changelings in wood with him to await replacement—well, either you lose the baby to some wolf in which case life’s easier, or you can draw breath and start again. seems to be drawing all this from **Jean-Claude Schmitt, The Holy Greyhound: Guinefort, Healer of Children since the Thirteenth Century, trans. by Martin Thom (Cambridge, 1983). 56-61 also re changelings, but an annoying tendency to cite (or rather to not cite properly) much later folklore material. Grrr. ‘In folktales, changelings are most often the children of single parents’ (58) interesting if true. ‘A Gaelic song, which may be older than Guinefort, records a sung battle between a mother and the fairy who desires her child’ (58)—but the source looks like it’s C19. Gods’ sake. ‘By the fifteenth century, to call someone a changeling was in France a terrible insult’ (60)—ah, should provide some background to the alfyn thing. ‘In Table Talk, Martin Luther said that changelings, or Wechselbalge, were spirits of water of of the wood. He also saw them as demons; from fairy early in the Middle Ages, fairies were equated with demons by the learned of the Church, on the principle that whatever is not with us is against us, in the same way that the pagan gods were seen as demons. Many saints, including St Lawrence and St Bartholomew, were stolen from their mothers as babies and replaced by ever-hungry demons. St Stephen, too, is abducted by the devil as a baby. The devil leaves an idolum, a statuette, in his place’ (60). Hmm, would these provide a means of transmission of these ideas to ASE (or later medieval England)? Check SEL BTW. NB earliest e.g. of changeling in Norse I know of is Selkolla in Guðmundr’s life. Check motif-index. Late arrival can also be motivated. As Purkiss says, ‘Why have nymphs become so much more hostile in modern Greece than they were in ancient times? The usual explanation for belief in child-killing beings is a high rate of infant mortality and birth defects, but it seems unlikely that Greek villagers are worse off now than in classical times [?!!?! but let it pass…]. What seems more plausible as an explanation is the declining rate of infant abandonment and exposure. Stories about nymphs’ love for children originally express and manage women’s feelings of guilt and anxiety about the fate of the children the father decides not to rear. Having set such stories in motion, they take on a life of their own; the countryside became full of nymphs who love children. But in the post-Christian era, they are not given any. What more natural than that they should take to stealing them?’ (46). This would work for Iceland too (mutatis mutandis—you don’t need changelings when you can just expose the child, but you do when that’s forbidden). See further quote from p. 76. ‘But why do the fairies want human babies? This is not the right question: the point is that babies are, in certain crucial ways, like fairies’ (60).

62-3 re Ralph of Coggeshall’s green children. Good note on the liminal significance of St. martin’s Land 63. Greenness cf. ‘The fairies almost always dressed in green, a sometimes ill-omened colour connected with bad luck and death’ (Henderson and Cowan 2001, 57, cf. 57-58). Also ME Launval and Mallory when Lancelot enccounters Morgan le Fay (79). NB demon in green bark in st godric life (MacCulloch, faith and…, 29-30, no ref). Expands on Green 63-65, mainly re SGGK. ‘It has thus been suggested that he is Christlike’ [the green knight], hmm, cf. re Yonec. ‘There is a faint, very faint trace of fairy behaviour in that his plan will allow him to capture a knight and bring the knight to his house, but his plans are altogether different … Again, the test does involve resisting first sensuous temptation and then a gift, and one must also resist the gifts of the fairies … Gawain takes the gift, but he is not thereby bound to the fairy world for ever. The knight releases him; no fairy would. The Green Knight is a reformed fairy, one improved by the moral reflexes of Christianity’ (65). Hmm, yet more reminiscent of Arawn tho’.

65 re Joan of Arc. Still no proper ref (cites Behringer), but looks dead interesting and well worth pursuing. Purkiss reckons that much here that gets Joan burnt is fine later for Bernadette Soubirous who gets Lourdes going, concluding, ‘Saints and fairies: when not opposed by doctrine, it can be seen that these are natural allies, and that each makes sense of the other’ (65-66). Yes, presumably by now popular Xianity and folk society have sufficiently similar norms for them to match up. Follow up? (She has a ref! *Harris, Lourdes… 1999). For Joan’s wobbliness over Virgin mary and fairies, cf. Thomas of Ercildoune when he meets the queen of fairies.

Poacher-protesters with blackened faces as ‘servants of the queen of the fairies’ Tonbridge 1451 stuff 66-68. Re WBT: ‘Now, she says, women may travel safely, because the friar is the only remaining incubus … The startling idea of fairies as rapists may derive from a Middle English romance called Sir Degare [Sire Degarre I fink], in which a princess, lost in a forest, is raped by a fairy knight, or it may derive from balad versions of the same essential story’ (73). Usual wooly-headed thinking, but check Degare. Seems to think the knight in WBT is Gawain—interesting if so, but surely made up? (74-5). ‘In the romance of Sir Degare, a fairy knight rapes a woman, and instructs her to bring the child of the rape back to the forest so that he can be claimed and acknowledged by his fairy sire. Is that what women thought they were doing when they left a child in the woods “for the fairies”? Given that illegitimacy was a probable cause of infanticidal behaviour, it may be that such pracices were a way of explaining paternity. In agony, in shame, a woman might feel that she had indeed wandered from what she knew into an unknown country’ (76). Hmm. Cf also and maybe better Le Fresne or whatever it is, and her having trouble for having twins?

Ch. 3 ‘Birth and Death: Fairies in Scottish Witch-Trials’, 85-115. Annoying as usual, but actually rather insightful, if sometimes speculative. Social function analysis to the point of demythologization, but gets the balance very neat . Looks like the best analysis of this stuff from a fairy point of view that’s around. Needs returning to when you’ve read trials. 90-96 Elspeth Reoch. 91 section of her dealing with fairy dude that is very incubus-like. Can see where things are overlapping. ‘The setting for Elspeth’s first encounter with the fairies is significant. Elspeth is on a visit within the family, but outside the parental home [at age 12—hmm, is that significant in a coming of age sort of way? A point missed by Purkiss if so but consistent with her argument; Elspeth would be kind of an inverse Brynhildr as in Helreið Brynhildar 6]; she is also outside this foster or substitute home, outside the loch, but also on the side of the loch, on its margins. She is suspended between home and the strange world, just as her adolescence suspends her between her birth family and the family she will enter at marriage. Throughout most of Europe, fairies are linked to features of the known landscape, especially to dangerous, marginal or conspicuous places; Elspeth’s encounter by a loch is evidently part of the Scottish idea of the otherworld. In Scotland, lochs are inhabited by water-spirits who drag the unwary down to their abode; the Loch Ness monster is a last trace of these kelpies … But lochs are also often property boundaries, and sometimes clan and hence identity boundaries, spaces between one name and another. Women, who remain outsiders in their husbands’ clans, even in their fathers’, are metaphorically on the lochside all their lives’ (92). All sounds very like Vkv. Fairy encounter as covering up incest? (speculative but not a bad idea) 96. Cf Janet Weir, 97-102, and ‘A! gentil maiden, kinde icoren / Help me, other ich am forloren! / [165] Ich have ever yete ben meke and milde: / Lo, now ich am with quike schilde! / Yif ani man hit underyete, / Men wolde sai bi sti and strete sty; path; / That mi fader the King hit wan / [170] And I ne was never aqueint with man!’ in Sir Degare of child begotten by a fairy. Surely incest would not be the most immediately obvious conclusion to draw, and this indicates something going on prompting that. Well, Degare does wind up marrying his mother to be fair, so I guess maybe it’s set up for that; but it’s not really that big a tragic build up or anything. And although her father hands her over with good enough grace once he’s been beaten by Degare c. l.595, he’s not half reminiscent of Ysbaddaden etc. Also NB note in TEAMS text: ‘619-25 Though the Oedipal myth is suggested here, another likely source for this situation derives from The Legend of Pope Gregory, a companion text in A. There are many similarities between the two poems. Gregory, born of an incestuous union between brother and sister, cast out in a small boat, found and subsequently educated by a cleric, returns to his homeland by chance and unknowingly marries his mother. The recognition does not occur before the consummation of the marriage. However, once the fact is discovered both mother and son perform a protracted penance to atone for their sin. Gregory exiles himself for seventeen years exposed to harsh weather conditions; later he is elected Pope. Thomas Mann's The Holy Sinner is based upon the German version of the story, Gregorius.’‘In these witchcraft cases, we can actually witness the process by which story turns into memory. What happens here is that cultural materials in general circulation are appropriated by individuals. We think of memory as individual, but one of the commonest forms of forgetting is what is termed source amnesia, forgetting the source of acquired information. A story originally heard as about another can slowly come to feel as if it is our own story. In describing two Scottish women’s telling of fairy stories, we may be dealing with just such a phenomenon’ (102). Will Yonec fit in with narratives like this too? Hmm. Yes, perhaps rather well; we even seem to be reasonably confident that this is a story composed by an oppressed woman!

Gets a bit dogmatic about the fairies being the dead, esp. pp. 102-6, but obviously she has a good point re the Scottish material and as I think she suggests somewhere before this bit, perhaps te point is that the dead and the fairies are both limbo-bound. NB dead folks mentioned usually of untimely death. Ooh, as in Orfeo, no? Also NB Walter Map has a woman snatched back from the dead/fairyland who gives birth etc. Maybe they become identified. But really only partially identified I think. Halfway between the road to heaven and the road to hell…

Ch. 4 ‘Desire of Gold and the Good Neighbours: The Uses of Fairies’. ‘Agnes Hancock, in 1438, was a healer who professed to cure children afflicted by the spirits which the common people call “fairy”. In order to heal the afflicted, she had communication with the fairy herself’ (132) citing *George Lyman Kittredge, Witchcraft in Old and New England (New York, 1929), 146. 142-51 the night battles stuff. Hopefully nowt that’s not in Ginzburg re source material. NB ‘Dives and Pauper, for example, repeats Regino almost word for word: ‘women who ride by night on diverse beasts and pass sundry lands and countries, and follow a glorious queen called Diana or Herodia’ (144) *EETS 1976 p. 158 ll. 28-34. Has Milanese witch of 1384 who follows one Madonna Oriente; ‘Madonna Oriente rewards her followers with delicious meats taken from slaughtered animals, but after the feast the animals’ bones are placed back in their skins, and the lady strikes them with her staff, whereupon the animals revive, but are never much use for work thereafter’ (144), wow, cf. Rigsþúla or whatever it is. As she kind of notes, 145. V. common in european witch trials, she says.

Purkiss, Diane, ‘Sounds of Silence: Fairies and Incest in Scottish Witchcraft Stories’, in Languages of Witchcraft: Narrative, Ideology and Meaning in Early Modern Culture, ed. by Stuart Clark (Basingstoke, 2001), pp. 81–98. Big emph on narrative side of things, seeing judges as audience, etc. The most powerful audience she’s ever had (81–84). Elspeth Reoch 84–90. Not very exciting bit of iterary analysis swallowing narrative in court records whole. Reckons the fairy dude who sleeps with Espeth a (dead) relative. Janet Weir 90 apparent has straightfrward incest with borther, Janet on top. ‘What I want to ask is this: why do two women, Elspeth and Janet, talk [91] about incest and fairies incest?’ (90–91). ‘First, incest puts you outside the law and gives you magical powers. If you survive this huge apocalyptic transgression and the house doesn’t fall on you, then you are magical’ (91). Connects this with otherness, and routine exlcusion of women from kinship structures; desire to align oneself with interesting Others. Far-fetched, even tho’ she’s onto something important. ‘Another point of connection between incest and fairies: incest is analogous to death, because it places you outside the community’s laws. Fairiesare associated with the dead’ (91). Keeps this up to 96. Maybe worth citing as an example of an approach but not much good in detail!

Ad Putter and Myra Stokes, ‘The Linguistic Atlas and the Dialect of the Gawain Poems’, Journal of English and Germanic Philology, 106 (2007), 468–91.

Pyysiäinen, Ilkka, ‘Holy Book: The Invention of Writing and Religious Cognition’, in Magic, Miracles, and Religion: A Scientist’s Perspective (Walnut Creek, CA: AltaMira Press, 2004), pp. 160–71 (repr. from ‘Holy Book—a Treasury of the Incomprehensible: The Investion of Writing and Religious Cognition’, Numen, 46 (1999), 269–90)

Pyysiäinen, Ilkka, ‘Singers of Tales’, in Magic, Miracles, and Religion: A Scientist’s Perspective (Walnut Creek, CA: AltaMira Press, 2004), pp. 147–59 (repr. from ‘Variation from a Cognitive Perspective’, in Thick Corpus, Organic Variation and Textuality in Oral Tradition, ed. by Lauri Honko, Studia Fennica Folkloristica, 7 (Helsinki: The Finnish Literature Society, 2000), pp. 181–95. ‘It may not always be easy to realize how great a change the onset of literacy has been for the human mind and consequently for our culture and consequently for cultural developments. But the effects of literacy can also be easily simplified and even overemphasized (...[refs]...). First, it is not just literacy as such that has changed the human mind but the subsequent cultural developments that were made possible by literacy. Second, because the human mind s not an all-purpose problem-solver, our cognition rather having a modular structure, changes in consciousness tend to be domain-specific. // As Rubin puts it, “the mind that writes is not very different from the one that does not”. It simply has a new tool, a new bearer of meaning, at its disposal: writing. Writing is like an extended memory enabling us to remember not only more but also different kinds of things. A written text does not have any meaning in itself. It is only paper and ink (or what have you), and becomes a meaningful representation only when there is a human mind that can read it—that is, execute a cognitive process based on the written text. All ways of making various kinds of marks in the external world to help us remember something, whether they are piles of rocks, carvings in wood, or strings around the finger, serve a similar function as writing. Writing is simply a much more flexible means of representing complex ideas and arguments. Without warning, there would be too heavy a load on memory for it to be able to handle the material and cognitive operations needed in abstract, nonlinear reasoning about abstract concepts’ (158). ‘As it is, writing induces task-specific changes in certain skills, not global shifts in thought’ (159), just as being a chess player or a singer of tales does. ‘If we accept the functionalist-cognitivist position, this cuing can be thought to be governed by certain functional rules of which the singer himself or herself is not aware (Honko’s “generic rules”). If, on the other hand, we adopt the connectionist position, we have to see rules as simply abstract theoretical constructs by which patterns of neural activity are conceptualized. In that case, rules are not something that exists in the mind-brain. As Rubin remarked, in oral tradition recall is based on pattern recognition and not on calculating thought. Thus, here the dual-process theories might be applied to explain how these two modes of thought interact in the construction of religions. All theological traditions are based on previous oral traditions and they exist as parasitic on people’s natural intuitions’ (159).

Pyysiäinen, Ilkka, ‘True Fiction: Philosophy and Psychology of Religious Belief’, in Magic, Miracles, and Religion: A Scientist’s Perspective (Walnut Creek, CA: AltaMira Press, 2004), pp. 113–34 (repr. from Philosophical Psychology, 16.1 (2003), 109–25)

Pyysiänen, Ilkka, ‘Cognitive Science of Religion’, forthcoming for Handbook of thePsychology of Religion, edited by David Wulff (Oxford UP): ‘An important role is played by ‘intuitive ontologies’ (Boyer, 1994, 2001). All humans seemingly divide entities into such basic categories as solid objects (natural objects and artifacts), living kinds (plants and animals), and personal agents (humans, higher animals). As soon as we know some attributes of an unknown entity we are able to predict other attributes. Even preschoolers know that if something can cry then it may also be hungry or tired; if something is made of metal it might need some hammering but not be sad, for example (Keil, 1979, 1996). Such knowledge structures are called ‘intuitive ontologies.’ ’ Is the supernatural in any sense an intuitive ontology?

‘Some rituals provoke a great deal of emotion, and some don’t. It could easily be argued that the amount of emotional arousal depends on the frequency of performance: routinized rituals apparently cannot provoke emotions (Whitehouse, 1995, 2000, 2002). L&M, however, argue that the amount of emotion only depends on whether the ritual is a special agent ritual or a special patient/instrument ritual (i.e. on the form of the ritual). Only special agent rituals involve sensory pageantry and provoke emotions (the comparison of the levels of arousal is always made within a single tradition). This is so because if a ritual is to establish a super-permanent effect, the participants must be convinced that this really is so.’ I don’t understand this whole para but it sounds like it’s thinking in terms of a social reality.

In discussion of innateness or otherwise of religion: ‘In practice this implies that the norms and values of a society are represented as the viewpoints and will of counterintuitive agents. By the same token some of Durkheim’s old ideas of the collective nature of religion become relevant again, albeit with much modification (see Pyysiäinen, 2001, 2003)’.

Q

Quinn, J. J., ‘The Minor Latin-Old English Glossaries in M.S. Cotton Cleopatra A. iii’ (Diss. Stanford, 1956)

*Quinn, Judith E., ‘Vọluspá and the Composition of Eddic Verse’, in Poetry in the Scandinavian Middle Ages: Proceedings of the Seventh International Saga Conference, Spoleto XXXX, ed. by Teresa Pàroli (Spoleto: XXXX, 1990), pp. 303–30.

Quinn, Judy, ‘Dialogue with a Vọlva: Vọluspá, Baldrs draumar and Hyndluljóð’, in The Poetic Edda: Essays on Old Norse Mythology, ed. by Paul Acker and Carolyne Larrington (New York: Routledge, 2002), pp. 245–74. ‘In the world presented by the eddic mythological poems, the knowledge of the vọlva is conceived of rather differently from the knowledge of the giant [implicitly male giant as she uses it here—me]. The vọlva’s knowledge is essentially experiential; she expresses it through the cognitive processes of remembering and seeing, whereas the giant’s knowledge, while having an experiential aspect, is chiefly sapiential, and is expressed through the cognitive processes of knowing’ (251, et passim).

Quirk, Randolph and C. L. Wrenn, An Old English Grammar (London: Methuen, 1955). http://www.scribd.com/doc/55557265/7/Word-Order

Word-Order

137. It is a truism that the word-order in OE

Qlipoth, `Easier to Imagine the End of the World ... than the End of Capitalism', 11 November 2009 http://qlipoth.blogspot.co.uk/2009/11/easier-to-imagine-end-of-world.html

R

*Rackham, Oliver, Ancient Woodland: Its History, Vegetation, and Uses in England (London, 1980)

Rackham, Oliver, The History of the Countryside (London, 1986). Woodland 62–118; Roman and A-S 74–84. 119–52 re wood-pasture; little specifically A-S but citable in general, esp. 119–39. Ponds etc a major feature of A-S landscape, cf. Crawford 1953. 352–3 on A-S ponds and dells. marshes, fens, rives and the sea 374–94. ‘Wetlands are a classic example of how historians can be lured into errors by paying undue attention to the written word, especially in its more abstract and literary form. Fens have had a bad press ever since the biographer of Gt Guthlac emphasised the fortitude of his hero by enlarging upon the perils into which his calling led him. Yet to these perils, to which Felix devotes several chapters, were mainly spiritual; Crowland had some nasty devils, but was not otherwise a bad place to live in, and others had dwelt there long before the Saint. The matieral discomforts of fenland were copied and elaborated down the centuries by upland writers who despised a way of life that was not their own. Fen-men were depicted impressionistically as a race apart, fiercely independent, ague-ridden, web-footed, who lived precariously on birds and fish. From this impoverished indolence they were rescued, we are told, against their own unprogressive wishes by the Dutch engineering skills of Sir Cornelius Vermuyden and the capital of the fourth Earl of Bedford’ (374). But NBs medieval splendour of churches in the area etc.—C12 and 13 are the great economic times of the fens (375; cf. 386–89). Romans and Fens 383–84—some drainage and stuff and Romans good at it, but not lasting even in Roman period. A-S 384–86, ‘By the end of the Anglo-Saxon period civilization had come to most parts of The Fens, but was still rather thinly spread; The Fens in Domesday Book had less population, agriculture, and wealth than the upland’ (384). Cf.384–86 and 375 for elsewhere (eg. essex, Youkshire marshes).

Rackham cautioned against accepting at face value Felix’s vivid portrayal of the dangers and isolation of the fens in which Guthlac lived, and similar portrayals later in the Middle Ages, and wetlands could certainly be an important source of reeds, fish and fowl. But it would appear from the Domesday survey that even on the eve of their high medieval zenith, they were less populated than the surrounding upland (1986, 374–75, 384–86); though this needs checking against more recent Domesday scholarship

Rackham, Oliver, Trees and Woodland in the British Landscape, rev. ed. (London, 1990). 39–58 ‘From Claudius to Hugo de Northwold’, looks to be expanded version of similar texxt in 1986 book. But he ups inhertance form a heavily shaped roman (and pre-Roman) landscape. 43–44 on ‘Anglo-Saxon woodmanship’ but not much detail. No industry mentioned. More on 45 tho’, with one ref suggesting charcoal making. 50–51 proper stats from Domesday re woodland coverage (reckoning 14.9% 1086).

Rackham, Oliver, ‘Trees and Woodland in Anglo-Saxon England: The Documentary Evidence’, in Environment and Economy in Anglo-Saxon England: A Review of Recent Work on the Environmental Archaeology of Rural and Urban Anglo-Saxon Settlements in England, Council for British Archaeology, Research Report, 89 (York, 1994), pp. 7–11. Basically a summary of his work hitherto. Reckons possible changes in extent of AS woodland, but not distribution. ‘No Anglo-Saxon document gives even a partial account of woodland’ (7). Hmm, apart from some poems, no? ‘At the end of the Anglo-Saxon period, Domesday Book appear to give a complete record of woodland. In 1980 I attempted to add up the area of the 7,800 woods recorded, and made this come to 15% of the area of England. Woodland in 1086 was very unevenly distributed. There were great woods in the south-east and around London—the Weald and the Chiltern plateau—and in Worcestershire, north-west Warwickshire, mid-Derbyshire, and east Cheshire, though nowhere was it possible to get into a wood more than five miles from some habitation. On the other hand, there was no woodland at all in the Fens, around Cambridge, or in much of east orkshire and the east Midlands. Half the settlements in England possessed no woodland’ (8). Now reckons Domesday a bit wobbly, and would reduce figure slightly, esp. as by the Black Death wooded proportion is more like 10%. But basically sticks with it. No doubt a growth of wood during post-Roman recession—but how much? Who knows? Reckons that Gelling reckons that feld names ‘imply not “field” in the modern sense but an open space in sight of woodland’ (8). Correlation of OE woodland names with Domesday ev. Yay! (8). Charters tend to emph. stability of woods, tho’ perhaps more in Fens than later (8–9).

Radwan, Ahmad Shawqi (ed.), 'Thaʿālibī's “Tatimmat al-Yatīmah”: A Critical Edition and a Study of the Author as Anthologist and Literary Critic' (unpublished PhD thesis, University of Manchester, 1972), pp. 67-69 [ch. 66].

Ragnheiður Gestsdóttir, Hjartsláttur (Reykjavík: Mál og Menning, 2009)

Rakhimova, Elina, 'Solar Imagery in Finnish Charms of the Kalevala Metre', in Oral Charms in Structural and Comparative Light: Proceedings of the Conference of the International Society for Folk Narrative Research's (ISFNR) Committee on Charms, Charmers and Charming. 27--29th October 2011, Moscow/Заговорные Тексты В Структурном И Сравнительном Освещении: XXXXX, ed. by Tatyana A. Mikhailova, Jonathan Roper, Andrey L. Toporkov and Dmitry S. Nikolayev (Moscow: PROBEL-2000, 2011), pp. 147--54 ISBN 978-5-98604-276-3.

Rampton, Martha, ‘Burchard of Worms and Female Magical Ritual’, in Medieval and Early Modern Ritual: Formalized Behaviour in Europe, China and Japan, ed. by Joëlle Rollo-Koster, Cultures, Beliefs and Traditions: Medieval and Early Modern Peoples, 13 (Leiden: Brill, 2002), pp. 7–34. Her PhD was ‘The Magic of Gender in the Early Middle Ages’ (U of Virginia 1998). ‘It is a common assumption, influenced largely by early modern evidence, that medieval women had a particular suzerainty over magic … But, in fact, at no point in the early Middle Ages were women the primary custodians or practitioners of the magic arts. They had specialties, which included love magic, healing rites, birth magic, and several nocturnal or cthonic rituals, but even in these areas women did not exercise a monopoly’ (8). Well, not obvious that this is proven,but interesting flag. Apparently she’s doing a monograph on this at present. Nbs how although Frankish women had been big in church, the more you limit their power, e.g. to educate, run nunneries, etc., the less involved they are, the less royal women want to play, etc. Eventualy, you get less women who have worked miracles (‘cos you nee to be a cleric really to do this) (8). ‘In many respects the Carolingians intensified efforts to root out sorcery, but their prohibitions tended to focus on male more than female magic. // The overall impression from Carolingian sources, then, is that women seldom effectively manipulated magic. Whether the references to female magic are sparse in Carolingian texts because women were literally less involved in magical rituals, or whether Carolingian women writers were simply disinclined to perceive and write about women as magically puissant is an important and difficult question … But it is likley that mention of female magic declined in part because the Carolingian elite perceived women as generally inept in sacral endeavours, including the magic arts’ (9). ‘Throughout this paper I ascribe positions and beliefs to Burchard that emerge from his text. That is an admittedly perilous practice, especially for a worl such as the Corrector, which is an aggregation of writings borrowed from other authors over several centuries. We cannot be sure that Burchard would have personally endorsed every canon included in his work. However, there is ample justification to assume that the Corrector genuinely reflects Burchard’s thinking in general terms because we know he interpreted sources freely, odifying nearly six hundred inscriptions and altering the substance of some the documents he copied in order to bring them into line with his own ideas about reform. Further, some of the canons in the Corrector do not appear in other sources but originated with Burchard himself’ (12). (12). B. essentially an organsier; ‘But on a deeper level it is possible to see in the Corrector opposing systems of ritual and symology in conflict. Burchard attempted to neutralize the power of what were, to him, implausible, alien, or threatening rituals … in which women acted autonomously in the realm of the sacred. He feared the power of rituals that could nurture a worldview in which women reassumed an illegitimate spritual potency that Carolingian elite culture had sytematically eroded’ (12). ‘It seems likely that Burchard himself thought women were meeting together and actually performing rites that they mistakenly believed consisted of night flight and other bizarre activities [do I believe this?]. That is the pertinent point as far as this paper is concerned inasmuch as my goal is to investigate Burchard’s own beliefs about female magical rituals. In a sense, whether the rituals actually took place or not is irrelevant here; Burchard thought some sort of ritualized meetings took place’ (15). ‘Female creatures from classical literature … [16] illustrate the overlapping of the stria, the lamia, the goddess, and the human woman upon which medieval authors drew’ (15, n. 27, with e.g.s; yes, respec’ to here for clocking this). Re striga and lamia 15–18. They’re enigmatic, no clear description, etc. Doesn’t cite Lecouteau; ‘Although we do not have extensive descriptions from early medieval sources, there are hints that medieval writers perceived the stria/lamia in much the same way as their classical predecessors did, including the conflation, confusion, and interchanging of definitions’ (16). ‘In other words, reference to the stria/lamia opened up a network of images, concepts, and emotions centering around notions of female autonomy, the threat uncontrolled females posed for men, and the personification of the dangerous and potent powers of the ritualized state’ (17). Reckons the Diana bit was penned by Regino in 906, no refs tho’ (17). Doesn’t use tria or lamia and ‘he genuinely seems to allude to a different phenomenon’ (17). Seems to think that they fly, but no hint of this in Regino’s text—merely ‘multitudine mulierum equitare super quasdam bestias, et multa terrarum spaia intempestate noctis silentio pertransire’. Maintains this folly re Burchard too 18–19. NO NO NO! Also 27-28 re canon 171 same mistake. But canon 171 of Burchard they do fly, and as she points out (19 n. 36) it’s dead like Benandanti stuff: ‘Credisisti quod quaedam mulieres credere solent, ut tu cum aliis diaboli membris item inquietae noctis silentio clausis januis in aerem usque ad nubes subleveris, et ibi cum aliis pugnes, et ut vulneres alias, et tu vulnerata ab eis accipias? Si credidisti, duos annos per legitimas ferias poeniteas’ quoted n. 36. As I guess is Wið fær but presumably the speaker there is male, and surely that’s striking? Men have more in this than we might think? ‘I have said that the Corrector reveals an effort to secure the control of the church [sic] over a variety of behaviours in a sort of competition for ritual expression. This is true of magic rituals in general, but Burchard treated the types of magic women performed (or were thought to perform) differently than he did magic which men dominated. [no e.g.s alas; then quotes Victor Turner a bit] [21] Caroline Walker Bynum has criticized Victor Turner’s theory of ritualization on the basis that the experience of liminal role-reversal as Turner describes it is, in many cases, a male phenomenon. She uses the evidence of late medieval female saints who underwent momentous transformations or conversions. When male hagiographers described their female subjects’ rites of passage, they assumed that women experienced liminality as role reversal because men themselves experienced it in this way. Men experienced, then communicated their ritualized conversions via female imagery; they become womanly. Bynum demonstrates, however, that when women wrote about themselves, they did not stress disjuncture and reversal but continuity. Even in liminal period women did not become virile. // Bynum’s insight may be useful in understanding Burchard’s proscriptions of female ritual magic in which wives leave their husbands’ beds, prepare brews to impede their spouses’ potency, and exercise control over the very forces of night and death. We of course cannot compare Burchard’s reading of the beliefs of the women he targeted with their self-understanding because they have left no records. But it is reasonable to think that part of the reason Burchard was so insistent that female magical rituals and symbols be discredited was due to the position of masculine dominance he thought women (especially women of the mysterious stria/lamia type) assumed as a result of them’ (21). Citing Bynum 1984. 22 Discusses why Diana does so well for mentions in Xian demonisations—utlimately traces to her mention in Act 19.27ff., but goes for other stuff like links with healing, moon etc. (22–27).

mentions canaons 5.151 (parcae) and 152 (sylvaticae) more in passing (28–31). ‘At first glance Burchard’s skepticism regarding the sylvan ones seems peculiar. The sylvan ones might easily be construed as the demonic succubae, whose reality is attested in some sources. But if we look more closely at canon 152, it seems that the vulgi (and Burchard) interpret the sylvan ones not as demons but as human women. In other words, he denies that human women have the power to appear, ravish men, and disappear’ (30). ‘Burchard is willing enough to believe in magical power generally. In canon sixty he writes about people seeking out diviners or casting lots and does not question the effectiveness of these activities which rely on demonic intervention. Yet when it comes to procedures which are the purview of women, he is prone to insist that the powers are not real and that it is the belief that women have these powers that is dangerous. Burchard condemns women’s magical practices because he fears they pose a threat to Christian beliefs and religious rites’ (31). 32–33 re other female superstitions etc. ‘Nor is he, as Valerie Flint says, fostering a ‘protection of women’s rights’. Rather, his work has he double effect of disempowering women (they cannot really work magic) without dignifying them (they think they can work magic)’ (33).

Ramsden, P., ‘The Context of Learning in Academic Departments’, in The Experience of Learning: Implications for Teaching ad Studying in Higher Educations, ed. by Ference Marton, Dai Hounsell and Noel Entwhistle, 2nd ed. (Edinburgh: Scottish Academic Press, 1997), pp. 184–97

Ramsden, Paul, Learning to Teach in Higher Education, 2nd edn (London: Routledge, 2003)

*Ranke, Friedrich (ed.), Tristan und Isold (Dublin, 1970)

Rannveig Thorisdottir, `Armed with a Pen', in Black Light, White Shadows: Young People in the Nordic Countries Write about Racism, ed. by Leena Suurpää (Copenhagen: Nordic Council of Ministers, 1998), pp. 85--97.

Rao, Rahul, 'Introduction', in Out of Time: The Queer Politics of Postcoloniality (New York: Oxford University Press, 2020), pp. 1-32; https://leeds.primo.exlibrisgroup.com/permalink/44LEE_INST/13rlbcs/alma991019652532305181 'E ver since Hegel mapped time onto space so that Africa was imagined as Europe’s past and Europe as everyone else’s future, time has been central to the politics of imperialism and anti-​imperialism. The violence of colonial and postcolonial projects of conquest and expropriation could be justified through the claim that the temporally primitive were being ‘civilised’ and, later, ‘developed’ to the point where in a distant future, they might—​if they were deserving—​be entitled to think of themselves as human. 1 In Johannes Fabian’s influential formulation, imperialism consists in the ‘denial of coevalness’—​in the denial that all human societies are ‘of the same age’. 2 Neville Hoad tells us that like the ‘primitive’, the figure of the sexual deviant or pervert—​the queer—​emerged in the annals of sexology, psychoanalysis, and anthropology as an instance of arrested development, retardation, degeneracy, and decadence. 3 The experience of being relegated to what we might think of as positions ‘out of time’ is a deeply ambivalent one, promising both marginalisation and the prospect of release from the iron cage of hegemonic time. Indeed, [2] Fabian proposes an important distinction between the denial of coevalness as a condition of domination and the refusal of coevalness as an act of lib- eration. 4 Queer theory complicates this dichotomy by taking seriously the possibility that denial might be transmuted into refusal. That is to say, we are urged to transform the abjection of exclusion into a repudiation of in- clusion. Much of the queer theoretical literature on temporality celebrates alienation from what Elizabeth Freeman calls ‘chrononormativity’, 5 expressing hostility toward a mainstream LGBT politics that is perceived as seeking assimilation into hegemonic straight time. Salutary as its critiques have been, we need to consider the extent to which queer theory’s determi- nation to stand askew to the progressive march of time has been shaped by its geopolitical provenance in the contemporary United States and its oppo- sition to what David Eng has described as ‘queer liberalism’. 6 We can see how this matters in Jasbir Puar’s helpful summation of her intellectual proj­ect, which she sees as addressing ‘what happens after certain liberal rights are bestowed, certain thresholds or parameters of success are claimed to have been reached: What happens when “we” get what “we” want?’' [1-2] 'The book is constructed around three interrelated strands of argu- ment. First, it provides a critical historical account of the global skirmishes occasioned by the Ugandan AHA that were to have profound consequences for the development of global governmentality in relation to LGBTI rights. Second, in its examination of these skirmishes, as well as related struggles in India and Britain, the book illuminates the tendency of queerness to mutate in different configurations and fields of power to become a met- onym for other categories such as nationality, religiosity, race, class, and caste. Revisiting the notion of intersectionality, the book argues that these mutations tell us something important about the foundational political grammars of the states and social institutions in which queer difference struggles to make space for itself. Queerness serves as an analytic here, [10] bringing into relief the originary and ongoing violence in which these institutions were forged and are reproduced. Third, by paying attention to the dialectic between colonial and postcolonial power, the book offers a distinctive account of the politics of time in the queer postcolony. Whereas much of the queer theoretical literature on time and temporality, produced as it is in the global North, sees its task as a critique of the progressive tri- umphalist temporalities of queer liberalism, this book addresses a different question: less ‘what is to be done’ than ‘what is being done’ temporally in queer postcolonial struggles. In this register, the book demonstrates how queer postcolonial presents are marked by the shadow of both past and future, with these temporal zones offering distinct resources and terrains for struggle' (9-10). 'Drawing on my reading of Uganda’s encounters with international financial governmentality in the wake of the AHA, I argue that the civilisationalist logic of homonationalism must be supplemented [12] with the political economy logic of what I call ‘homocapitalism.’ While sharing key discursive features with homonationalism, homocapitalism operates in accordance with a distinct set of imperatives. Holding out the prospect of a rosy future redolent with growth and productivity should a state embrace LGBT rights, homocapitalism is arguably more significant than homonationalism in certain contexts. In drawing on the hegemonic logic of neoliberal reason, it offers an apparently more consensual strategy of persuasion than homonationalism with its coercive tropes of civilisation and barbarism. The promise of futurity inherent in homocapitalism may prove to be more seductive where the chastisement of homonationalism has not ‘yet’ succeeded in drawing recalcitrant states into its embrace or, worse, has raised their anti-​imperialist shackles. Indeed, precisely as a result of the intellectual, even if not political, success of the critique of homonationalism, homocapitalism may be emerging as the weapon of choice wielded by a global queer liberalism.' (11-12) 'As the scenes of encounter in this book shift from one chapter to the next, queerness seems to become a signifier for different things—​anti-​ imperialism and imperialism (Chapter 2), paganism and Christianity (Chapter 3), whiteness (Chapter 4), embourgeoisement (Chapter 5) and subordinate caste status (Chapter 6). In illuminating this shape-​shifting quality of queerness, the book is centrally preoccupied with demonstrating how gender and sexuality are co-​constituted by a host of other categories including (but not only) nation, religion, race, class, and caste.' (12) 'The relationship between caste and gender cannot be visualised as the sep- arate layers of base/​superstructure, as the separable axes of a crossroads, or even as the mutual constitution produced by the strands that make up a rope, each of which takes its contours from the other. Instead, rather like a Mobius strip, caste is the regulation of gender, which is caste. The philos- opher Elizabeth Grosz uses the image of the Mobius strip to point to the ways in which ‘while there are disparate “things” being related, they have the capacity to twist one into the other.’ / It is in this sense that I think of queerness as becoming anti-​imperialism and imperialism, paganism and Christianity, whiteness, bourgeoisness, and subordinate caste status in the various frictions that I explore. To con- ceive of queerness as becoming materialised in these ways is to read it less as being crosshatched by other categories than as becoming a metonym for those categories, rather like one surface of the Mobius strip becomes the other.' (15) 'Notwithstanding the tactical value of this scholarship as a riposte to queerphobic claims about the cultural inauthenticity of queer desire, its activist usefulness is premised on a reification of the precolonial past into a spatiotemporal location that is constructed as entirely indigenous, uncon- taminated by contact with the West or indeed any other external influence. These activist imperatives allow, perhaps even encourage, a certain incu- riosity about the possibility that non-​normative desire might have been stigmatised in the precolonial past, even if in ways that were distinct and less institutionalised than those introduced by colonial modernity. It may not be going too far to suggest that the imperatives of struggle against colonially imposed sodomy laws have induced an implicit ‘pinkwashing’ of the precolonial past, occasionally made explicit in the bald claim that ‘homophobia is Western’.' (19) 'The tensions between the imperatives of critical historiography and political victory have generated critiques of the instrumentalisation of the archive for activist purposes. Anjali Arondekar has been critical of the manner in which the archive has become freighted with hope, as if it contained the secret whose revelation might effect transformation. 85 To ap- proach the archive in this way is to know in advance what we expect to find in it. It is to risk the temptation of filling in its blanks by ventriloquising its inaudible subalterns, notwithstanding Gayatri Spivak’s warning against this tendency. 86 Arondekar seeks to ‘redirect attention from the frenzied [20] “finding” of new archival sources to an understanding of the processes of subjectification made possible (and desirable) through the very idiom of the archive.’ 87 She argues that without attention to how archives segregate and constitute objects of study such as ‘sexuality’—​without asking what archives do rather than simply what they have—​the turn to the archive risks consolidating rather than interrogating these constructions. Disavowing the ‘lexicon of “resisting silences” and “liberation” ’ that has been grafted onto archival research, she describes her own project as an ‘archival her- meneutics that assembles reading practices adequate to the writing and survival of a robust and ethical queer/​colonial historiography.’' (19-20) 'In his influential critique of the Eurocentrism of social theory, Dipesh Chakrabarty calls for modes of engaging with the past that do not rely solely on the categories of conventional historiography. Chakrabarty argues that when the history of political modernity outside the West is told through the master category ‘capital’, it always delivers a narrative of failure, lack, and deficit. A history ‘posited by capital’ (which he calls History 1) offers a reductive view of the past in focusing on what turn out, in retrospect, to have been the preconditions of capital. 91 Chakrabarty calls for an inter- ruption of History 1—​which he regards as ‘at once both indispensable and inadequate’ 92 —​with histories that pay attention to lifeworlds that do not contribute to the self-​reproduction of capital (which he places under the sign History 2).' (21) 'I take seriously Chakrabarty’s suggestion here that memory might offer a vantage point from which to interrogate the claims of a dominant history. Prompted by the claim—​voiced in Uganda, India, and elsewhere—​that ‘ho- mosexuality is Western’, I am drawn in Chapter 3 to Namugongo, a pil- grimage site on the outskirts of Kampala where hundreds of thousands of pilgrims gather every June to commemorate the founding myth of Christianity in Uganda. Textual missionary accounts of the late nineteenth-​ century events that give this site its significance inform us that Mwanga, the last precolonial ruler of the Buganda kingdom, executed a number of his courtiers here in 1885–​1886. We are told that Mwanga was antagonised by their conversion to Christianity, under the influence of which they refused to indulge his ‘unnatural’ desires. 94 Nearly eighty years later, the ‘Uganda martyrs’, as they would come to be known, would be canonised by the Catholic Church, formalising a tradition of veneration that continues to this day. I am curious about the extent to which contemporary popular memory of the martyrdoms echoes the textual sources in remembering ‘sodomy’ in a time before the advent of Christianity in Uganda. How does such remembering coexist with the claim that ‘homosexuality is Western’?' (22) 'Temporal turns to- ward the past, whether in the register of history, memory, or something else, are fundamentally conservative in their impulse to recover something that was present that now appears absent, and especially so when the space of remembrance is geographically circumscribed by the boundaries of the nation or other political community. What if this spatially circumscribed past contains nothing available for retrieval to serve the contemporary [23] need for legitimation? In an early intervention in queer historiographical debates, Nayan Shah warns of precisely this danger, arguing that ‘we may trap ourselves in the need of a history to sanction our existence. [Queers] are present now. On that alone we demand acknowledgement and accept- ance.’ 99 How might postcolonial queer movements leverage the ‘now’ and ‘hereafter’ in their quest for liberation?' (23-24) 'The famous opening words of The Communist Manifesto attest to the work that spectres of futurity do in the present. Marx and Engels declare that ‘a spectre is haunting Europe—​the spectre of Communism.’ 103 This spectre propels ‘the Powers of old Europe’ into an alliance held together by the sole purpose of exorcising the spectre. In their hands, the spectre of Communism becomes a stick with which to beat their opponents (for [25] ‘Communism’ read ‘Islamic terrorism’ as the spectral sign of early twenty-​ first century geopolitics).' (24-25) 'If queer movements are haunted by a spectre, it is the spectre of ab- jection. In Chapters 5 and 6, I explore two kinds of futural responses to this spectre. The first takes the form of what I call homocapitalism, an ide- ology forged in interaction between elite LGBT activists and technocrats in international financial institutions (IFIs) such as the World Bank and the International Monetary Fund (IMF). Denied belonging within the nation, some activists have turned to making the case for inclusion, not in a lan- guage of justice or human rights, but through a refiguration of the queer as model capitalist subject whose inclusion promises a future of growth and economic dynamism.' (25) 'Queer theorists have drawn attention to the association of the queer with temporal primitiveness, 105 but have paid [26] less attention to the specifically temporal responses of those relegated to states of primitiveness. The crucial question here is one that Lucinda Ramberg asks in a reflection on the geopolitics of queer theory and the sexual politics of Dalit studies: ‘How is asynchronicity inhabited by those deemed backward?’ More particularly, what do ‘backward futures’ look like? 106' (25-26)

Rateliff, John D., `Un Fragment, détaché : Bilbo le Hobbit et le Silmarillion', Tolkien 1892--2012, L'arc et le Heume: Hors-Série (Croix: Association Tolkiendil, 2012), pp. XXXXX-XXXXX, online in the original English as `A Fragment, Detached: The Hobbit and the Silmarillion', http://www.tolkiendil.com/essais/tolkien_1892-2012/john_d_rateliff.

Rattue, James, The Living Stream: Holy Wells in Historical Context (Woodbridge: Boydell, 1995).

**Raudvere, Catharina, ‘…mara trað hann. Maragestaltens förutsättningar i nordiska förkristna själsföreställningar’, in Nordisk Hedendom: Et symposium, ed. by Gro Steinsland, Ulf Drobin, Juha Pentikäinen and Preben Meulengracht Sørensen (Odense, 1991), pp. 87–102.

Raudvere, Catharina, Föreställningar om maran i nordisk folktro, Lund Studies in History of Religions, 1 (Lund: Religionshistoriska Avdelningen, Lunds Universitet, 1993). Raudevere 465:26.c.95.31 NF2. ‘Det är egentligen [real] en omöjlig [impossible] uppgift att skriva en “biografi” över ett väsen [being] [22] eller en “väsenmonografi” av det slag [kind] man gjort i äldre forskning [research]. Maran är ingen entydig [unequivocal] gestalt, utan snarast [is snared?] en empirisk kategori till vilken individuella erfarenheter och kollektiva försanthållanden av skiftande slag knutits. Det finns ingen ursprunglig maratradition att vaka fram; det finns bara dokumentation av uttryck för föreställningar som hör hemma i mycket bestämda kontexter. Om de riktigt tidiga traditionerna kan man endast göra hypotetiska antaganden, och vidare analysera de likheter och olikheter som finns i de knapphändiga medeltida källorna i jämförelse med senare insamlat arkivmaterial’ (21–22). ‘Dessa uppvisar [show] förvisso [certainly] flera likheter [likenesses] med traditionera kring maran med hänseende [respect] till både beteenden [behaviours] och associerade attribut. Jag tror dock att det är [58]en alltför [much too] komplex och spekulativ fråga att utreda eventuella [possible] genetiscka samband mellan dessa olika väsen, på grund av det bristande [deficient] källmaterialet’ (57–58). 63 seems to list aspects where she sees continuity—check? 64–71 on ‘Själsföreställningar’. ‘Maran I medeltida texter’, 71–95.

‘Under medeltiden spreds ett flertal uppbyggelseböcker av kontinentalt ursprung i översättning i de nordiska länderna. Många av dem var uppbyggda kring olika exempla, moraliserande berättelser med anknytning till vardagslivet. De utgjorde ett slags vandringssägner men med helgon som huvudpersoner. Andaktsboken Sjælinna thrøst, Själens tröst [the spirit’s solace], är översatt till svenska pä 1400-talet i Vadstena från ett lågtyskt 1300-talsoriginal och konstruerad med frågor och svar. [citing Ronge 1981, Andersson-Schmitt 1989] I Sjælinna thrøst förklaras innebörden av de tio budorden [93] med hjälp av varnande exempel och fromma berättelser. Maran nämnas i en ofta citerad katalogartad uppräkning av olika folktroväsen. Att tro på sådana väsen är brott mot första budet likaväl som att praktisera trolldom eller öva djävulskap, som texten säger.

Thy tak thik her aff lærdom oc bryt ekke gudz budhordh som ær thu skalt ey thro oppa thruldom oc ey lata thik til them som dieffwlskap øffwa wilt thu thz førsta budhordhit wel halda tha skalt thu ey thro vppa tompta gudha ælla oppa wætter / ey oppa nek / æller forsa karla / ey oppa skratta eller tompt orma / Thu skalt ey thro oppa maro eller elfwa / oc oppa enga handa spook eller willo ffor thy thz er enkte annat æn diefwlsins gab mz hwilko han swiker folkit som ey hafwa fulla oc stadhugha throo [citing Henning 1954, 23]

Det är svårt att dra några slutsatser av denna långa uppräkning annat än att maran måste ha tillhört de vanligare väsendena eftersom hon ges plats här. Den danska översättning nämner inte maran, vilket däremot den tyska förlgan gör. [p. 93 n. 19 citing Schmitt 1959, 17: ‘Du ne schalt dat nemende leren. Du ne schalt nicht wicken noch laten wicken noch rad noch vulbort dar to geuen. Du most wohl arcedie nemen, dar neynerleye vngeloue mede menget is. Du ne schalt dijk nicht laten meten myt eme roden vademe. Du en schalt neyn was laten geten noch neyn blie. Du en schalt nene spon laten werpen. Du en schalt nicht gelouen an vogel sangk nocj an prusten edder dat dij de oren yoken edder de hende edder des gelijk, noch drome, noch an gude holden, noch an de maren, nock an de elue’.

Raudvere, Catharina, ‘Analogy Narratives and Fictive Rituals: Some Legends of the Mara in Scandinavian Folk-Belief’, Arv, 51 (1995), 41–62. Doesn’t analyse attacks on humans really, just analogy legends re anaimals. Sudden night-terror sotries from all continetns (41). Nice summary of what they are (attack cattle and people, sexual undercurrent; may be beautiful, usually women; threaten both masculinity and breadwinning status of a man), 41-4. On basis of anthropological parallels of folks who believe they can shape-shift, ‘In the same way the mara was not merely a symbol but an experience and a possible way of action for malevolent persons’ (42). ‘Despite the difference that my sources are recordings from te [sic] last decades of pre-industrial rural Scandinavia with all its its [sic] idealistic and nationalistic flavour, I do find Jackson’s model for understanding these complex beliefs of great value. His strategy is to uncover four aspects of shapeshifting: its ontology, its purpose, as shared conceptions and as confirmation of a world view’ (42). But existence never questioned, so ontology not a big thing.

‘In Scandinavian folk belief shapeshifters had several names, among them that of mara. The names of the creature seem to be of less importance, their deeds and the possibilities to stop them being in the focus of the texts’ (43). Salutary—either as a problem for my methodology, or to show that linguisticists haven’t looked at this stuff properly… Main point of narratives is to identify and disclose the person behind the mara. ‘The attack of a nightly [ie. nocturnal?!] demon globally serves as an explanation for personal experiences of hypnagogic states and nocturnal experiences of agony’ (44). ‘Legends are more stereotyped than narratives formulated in the first person and express other aspects of the conceptions of the mara. In legends the nighthags appear more sharp in outline and in more clear-cut and distinct shapes. The core of most legends is the successful defence against the assault. In personal narratives the mara constitutes a severe threat bu with a less precsise physical appearance, whereas most legends relate the mara to a given external form’ (44).

‘To use witchcraft as an explanation of misfortune is to make invisible connections visible and to point out what was formerly hidden. The perspective of witchcraft texts is the disadvantagous position of the attacked turned into a superior position as the attacked gains control of his or her vital needs’ (46). ‘In different stories, both from medieval texts and in later folklore recordings, mishaps caused by magical analogous links are common. THe basis of all these texts is the conception of the power of thoughts and the assumption that certain people can externalize desire and malevolence in tangible form. Starka tankar—“strong thoughts”—as they were named had such a power that they could act on behalf of the sender. This understanding of the human mental capacity is the prerequisite for most Scandinavian witchcraft texts. My typology of legends is founded on an analysis of what I gather from the contents of the texts: the injuries caused by the “strong thoughts” and the analogous relation between the mara’s two different bodies’ (47). Thus harming the mara causes harm to the witch (48). In analogy legends mara is usually an object or animal. NB that usually supernatural encounters take place on borders, but mara gets right in there (maybe even in the form of a pitchfork or spade!) (48). ‘The legends where the mara complains of the coldor disappears out of her clothes show clearly how the analogy legends focus on human conflicts. In these texts nothing much is said about the temporary guise of acting outside her regular body. This ability marks the mostimportant difference between the mara and the other folk belief beings. They all appear in an invariable form on the border between nature and culture: on the fringe of the forest, on the edge of the stream, on the lake shore, whereas the mara is changeable and acts in the midst of the human world, even as a visitor in bed’ (48). This sounds like an important analysis—mara can get inside as elves etc. can’t. As a tool, only occurs indoors, but never in human habitation—just stables, byres etc. (54).

Fictive ritauls/manifest rituals. Sometimes rituals appear in texts which are not found documented as rituals in real life. Quotes ‘Muro, Muro, min! / If you are herein, / Out you must go! / Here’s a knife and here’s a spear, / And Simon Svipu is in here’ (57), Simon Svipu being thick growths found on twigs of old birches, hung over livestock and beds of Mara won’t ride there. Cf. Wið fær nettles as weapons? ‘Probably, the rituals of the texts were never performed. But it would be an intellectual impasse to draw any final conclusion as to whether somebody at some point ever attempted to ward off threatening dangers accoding to the practice of the texts. To me it sees more interesting to see the rituals of the texts as ideal rituals. With their more complicated behavioural pattern, they confirmed the practice of more simple actions and symbols practically used against the mara’—ideal not leas t’cos they work! (57).

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Raudvere, Catharina, ‘Now you See her, now you Don’t: Some Notes on the Conception of Female Shape-Shifters in Scandinavian Tradition’, in The Concept of the Goddess, ed. by Sandra Billington and Miranda Green (London, 1996), pp. 41–55. ‘In all the disparate kinds of Norse texts, transforation is used as a plausible explanation for mishaps, illness and pain. The mara is certainly no goddess, nor a mythological being in the strict sense; she is, rather, spoken of as a temporarily transformed human being—more of a witch than a demon’ (42). Eyb. 16 woman accused of being a mara—she says (actually kveldriða) (42). Substantial overlap with 1995—cite together?

Raudvere, Catharina, ‘Trolldómr in Early Medieval Scandinavia’, in Witchcraft and Magic in Euope: The Middle Ages, by Karen Jolly, Catharina Raudvere and Edward Peters, The Athlone History of Witchcraft and Magic in Europe, 3 (London: Athlone, 2002), pp. 73–171. You’ll need to return to this to get refs for generalisations—not so much the article as the refs it contains. NB general argument for seiðr as major and important custom, not rare in the closet bit. Interesting perspective. ‘As with “witchcraft in general”, the history of trolldómr is sometimes represented as women’s history in the sense that it is a topic more or less exclusively related to women as victims and men as accusers. One of the many problematic aspects of such an opinion is that it fixes the conceptions of trolldómr in the realm of social relations, leaving out its religious and ideological aspects. The relation between sex/gender and conceptions of [81] trolldómr is a complicated matter for several reasons. Both men and women were thought to be involved in trolldómr practices, although women did take part more actively in trolldómr narratives than is customary elsewhere in Old Norse literature. Women’s frequent appearance in this area does not mean that we can pinpoint a specific and separate women’s culture with a more intimate connection with trolldómr, as has been stressed (refs…). Men were apparently equally involved (refs…). The saga authors were obviously making use of gender politics in an attempt to construct as appealing a story as possible (refs…), and social differences as well as age were important when hierarchies were constructed. The result in the saga texts is intriguing interplays between sex/gender and power games’ (80-81). Cites Victor turner 1971 vs. Evans-Pritchard’s distinction between ‘witchcraft and sorcery’, and goes with it, hmm, remember this re Morris (85).

‘When analysing the Norse world view **Hastrup stresses a basic cosmological conflict [86] between chaos and order. The struggle between disorder and harmony is representd in mythological narratives by the spatial imagery of Útgarðr, inhabited by demonic and destructive forces, and the structural harmony of Miðgarðr, the home of gods and men … It is debatable how far these corresponding oppositions can be taken, but when studying the world view of trolldómr a certain contrivance with such dichotomies is apparent’ (86).

‘Males could be called galdramaðr, vitki, skratti, trollmaðr; and females gýgr, seiðkona, spákona, trollkona, v²lva, the latter often in connection with seiðr rituals’ (89). If this list is right it’s interesting re gendering of seiðr.

‘The most important terms connected to trolldómr either refer to knowledge or to the spoken word. The importance of the latter in Old Norse [91] literature is well documented (refs…). The pronouncement of words was recognized to have a tremendous infuence over the concerns of life. The impact of a sentence uttered aloud could not be questioned and could never be taken back—as if it had become somehow physical. Strong and powerful words reappear throughout the sagas. Words create reality—not only the other way around. Concrete expression and utterance had a dignity and a status, as is common in oral cultures. many of the deeds of cunning people were not necessarily done but spoken’ (90-91, cf. 90-95). ‘In general, what was said in public had a certain epistemological status. But since women were excluded from piblic speech acts to a large extent, the conceptions of authoritative speech formed the basis of a gendered social space. Due to this women were aso more or less excluded from trials. The texts therefore hint at words uttered in secrecy, when women were supposed to practise trolldómr’ (92). Hmm, yes, you recognise the power of speech and exclude women from that power but still have to reckon with their capacity to use it despite prohibition.

Applies the concept of *Hastrup and Löfgren of ‘economy of fortune’ to ON. Cool (97-8).

‘The dísir constitute another collective of female deities related to both fate and prosperity that are hard to distinguish from the fylgjur. A v²lva in the sagas could be given the name spádís, or female diviner. Conceptual figures and ritual activities become closely connected in the texts. The dísir are the only one of the three groups mentioned here that [101] are recipients of any form of distinctive cult. The dísablót is mentioned in some texts as a form of sacrifice or feast in the winter time and shows similarities with other fertility rituals of a more private character. Popular surveys sometimes follow Snorri in a hierarchization of different mythological groups, calling them “higher” or “lower”. The dísir are often in such divisions proscribed to a lower dwelling—athough they most certainly played a vital part in everyday ritual life and were not without connections to the major gods. Freyja is called vanadís, the dís of the Vanir …//… There are other names for the spirits and deities of a certain place. The landvættir and the alfar seem to have their dwellings close to the farmhouse. The latter also received a cult, alfablót, according to some texts. As is obvious from their name, the landvættir are very closely connected to the land around the farm and the cultivated soil [is this so obvious, cf. OE landfolc ‘natives’ etc.]. … In this respect all these beings connected to a distinct place are part of the cosmological and social inside-outside conflict, as pointed out by Kirsten Hastrup (1981). As protectors these various beings formed a contrast to the clear-cut destructive forces from outside, like the trolls and their kind. Nevertheless, there are evil-minded dísir and the wrath of the dísir is mentioned in Grímnismál 53 and spoken of with fear: if the dísir are against a person or a family only destruction can follow. The valkyries are occasionally called Óðinn’s dísir and associated with revenge and struggle’ (101).

110- re seiðr. n. 16 good refs—either use or cite re showing interest recently. ‘In the broadest sense seiðr is a technique for gaining knowledge about the future or trying to change the options for events to come’ (111). 117- re gendering of seidhr. ‘Interestingly enough a paragraph some lines further on keeps up the themes of power, knowledge and trolldómr, and states that these beneficial skills were passed on to the blót (sacrifice) priests. The priests were second to Óðinn in foresight and knowledge. Instead of making negative remarks on seiðr this part of the text connects the important social position of a blótgoði with Óðinn and his extraordinary abilities. THe passage has not received half as much attention as the ergi part, but there is nothing that indicates any inferior relevance. These two very different statements in the same text can serve as an indication of the ambiguous attitude with regard to seiðr expressed throughout Old Norse literature, and not necessarily as mirrors of ritual practices’ (118, re ynglinga saga).

130 ‘Along with age, ethnicity is the strongest marker of otherness’ (130). 130-31 re Haraldr inn hárfagri marrying Snjófriðr the finn. Story goes like in Walter Map with Henno-with-the-teeth and dragon-maiden. Emphs similarity of Finns to dodgey appearing in the woods types. maybe some connection? Interesting to see both handling women/supernatural etc. in the same way. Other analogues? 131ff. re vólsa þáttr in Flateyjarbók. Interesting 2C domestic ritual with housewife leading—sounds like álfablót stanza.

NB that Busla threatens Hringr with álfar amongst other things in Bósa saga. ‘It is most likely that the poem [Buslubœn] existed as an individual text which the saga author made use of in a new context’ (136), interesting idea.

‘Texts dealing with the amorous aspects of trolldómr are much more scarce than those concerned with the destructive. Interestingly they mirror the same attitudes and methods as the descriptions of performed malevolence (refs…). The theme of arousing love in Old Norse literature is not so much a question of stories of affection and tenderness, but has to do with the process of gaining power over another person; the conflict pattern is as apparent as ever’ (146). NBs Skírnir using runes to woo Gerðr. Hmm, check that out. ‘When the mara appears in Þjóðólfr’s poem Ynglingatal it is the first supernatural category to be given a name in Old Norse literature [surely not!?]. The term is etymologically related to the Indo-European root *mr, “to crush” ’ (147). ‘The Latin chronicle Historia Norvegiae is as short as Ynglingatal when it comes to telling of the painful death of king Vanlandi. But all three texts mention the name mara, which in later Scandinavian folklore is also a name for a being associated with lustful women taking revenge on reluctant men (Raudvere 1993, 1995). Components vital to mara texts over hundreds of years are already manifest in the story of king [sic] Vanlandi, including not ony a suffocating victim, but also a jealous or evil person, often a woman, who uses the power of transformation to gain advantages in temporary guise. Seemingly from the beginning, sex and violence are at the core of the Scandinavian supernatural revenge stories’ (147). Notes Kormákr 148; ‘In Buslbœn we noticed that a strong threat from the knowledgeable woman was her power over the king’s sexual abilities’ (148). Hávamál has plenty of it too (148). ‘Knowledgeable women and sexuality was a theme that recurred in later Christian literature. “When female sexuality comes to the fore, it is usually in a demonic or “Otherworld” context, explicitly or implicitly connected to the pagan past”, Margaret Cormak writes in her discussion of sex and the supernatural in Icelandic saints’ lives’ (1992: 228). Cunning women and their abilities became an image of the seductive power of the devil. The combination of unrestrained list and trolldómr in the writings of witch-hunters centuries laterm as well as of clergymen, continued to some extent in Scandinavia into the catechisms of the Reformation’ (149). ‘Trolldómr and Love’ is only pp. 146-9. Does the fact that it seems to take off here only reflect my interests? Or is there a proper seam here which is not being worked?

Rauer, Christine, Beowulf and the Dragon: Parallels and Analogues (Cambridge: Brewer, 2000). [Eng. GB47.D7 RAU]. ‘That certain narrative elements in Beowulf might be attriutable to Celtic influence has long been established as a general possibility, and the evidence adduced here would seem to confirm this notion. Such possible Celtic influence has conventionally been linked specifically to texts of Irish origin; the possibility of Breton influence has so far not received much consideration, but should, in the light of the evidence examined here, not be neglected in [139] future discussions’ (138-9).

‘It remains impossible to determine conclusively whether the dragon’s lair as described in the dragon episode on Beowulf was intended to be understood as a mound (an artificial structure, possibly containing a grave) or a natural mountain (containing a cave) or even an intentionally ambiguous combination of the two. The latter two possibilities nevertheless receive additional support from the hagiographical paradigm adduced here, in which a destructive dragon is frequently said to inhabit a mountain, and where no further connotations of artificial (grave-) structures seem to be implied’ (140).

‘One of the most interesting implications arising from the possibility of hagiographical influence concerns the entirely conventional pagan setting of the dragon-fights examined here. Like Beowulf, many of the hagiographical accounts were written by Christian authors who intended to recall a dark, desperate, pagan past and who used the paradigm in question to describe the end of an era – the pagan era. It should be noted that, in doing so, the hagiographical texts in question make little effort to comment explicitly on the link between the people’s pagan worship and their victimization through a dragon – the symbolic association between dragons and the pagan past seems to be entirely implicit in the accounts discussed here, and it must be assumed that at least in literate circles, this association would have been so patent as not to require further explanation. The notion that the Beowulf-poet imagery has by some commentators been said to rule out Christian symbolism, an argument which might become more difficult in view of the hagiographical material presented here’ (141). ‘Charles Wright remarked that the Beowulf-poet seemingly “divests particular elements of their explicitly eschatological reference by literalizing them”’ (142).

‘But it is in particular the extraordinary length of the dragon-fight described in Beowulf and the poet’s treatment of its tragic outcome which leave a very idiosyncratic impression: as far as is apparent from the evidence examined here, no medieval author seems to have shown such an interest in protracting a dragon-fight and in forcing a protagonist through such a traumatic and punishing ordeal as the Beowulf-poet. The dragon episode must have left a disturbing impression on a medieval audience, who may well have been familiar with other dragon-fight narratives…’ (142).

90–116 argues for cult of Samson in C10 and 11 Wessex, Breton connections thereof, possibility of Vita II Samsonis infl. on Bwf.

Raw, Barbara, ‘Pictures: The Books of the Unlearned?’, in The Christian Tradition in Anglo-Saxon England: Approaches to Current Scholarship and Teaching, ed. by Paul Cavill (Cambridge: Brewer, 2004), pp. 103–19.

Rebbert, Maria A., ‘The Celtic Origins of the Chess Symbolism in Milun and Eliduc, in In Quest of Marie de France: A Twelfth-Century Poet, ed. by Chantal A. Maréchal (Lewiston, 1992), pp. 148–60. Definitely shows that Marie and OIr (which she calls ‘Celtic’) stuff keen on chess/fidchell. Yay. Assocs with otherworld and/or symbol of seduction. Does not show that other cultures do not do this tho’, so nothing proved, despite her delusions.

Redin, Mats, Studies on Uncompounded Personal Names in Old English (Uppsala: Berling, 1919). 760.c.91.603 xxx–xxxvii re gemination in hypocoristic names. Cool. Doesn’t include anything like Fecce.

Reff, Daniel T., Plagues, Priests and Demons: Sacred Narratives and the Rise of Christianity in the Old World and the New (Cambridge: Cambridge University Press, 2005)

*Reichborn-Kjennerud, I., Våre folkemedisinske lægeurter (Krania, 1922)

Reichborn-Kennerud, I., ‘Lægerådene i den eldre Edda’, Maal og Minne (1923), 1–57. Long and boring-looking so I didn’t read it properly! Also seems to be keen on spotting Classical influences, which seems tricky, albeit that there might be interesting parallels identified.

Reichborn-Kjennerud, I., ‘Eddatidens medisin’, Arkiv för nordisk filologi, 40 (1924), 103–48. Þurs 114–17 but nothing surprising and doesn’t know Canterbury and Sigtuna inscriptions. Re Skírnir’s curse: ‘Til slutt truer han med å riste menruner på henne og blandt disse en þurs. Først da gir Gerd sig. Hvad for en skade eller sykdom disse runer skulde volde, fortelles ikke noget om, men at þurs-runen hører till de farligste, er det meget som tyder på, kanskje særlig når det gjelder kvinner. (Helgakv. Hjo[hooked o]rv. 25. [ie. "Loðinn heitir, er þik skal eiga, leið ertu mannkyni, sá býr í Þolleyju þurs, hundvíss jötunn, hraunbúa verstr, sá er þér makligr maðr."]) I Rúnakviða, det norske runedikt fra omkr. 1200, heter det således: þurs veldr kvenna kvillu som dog synes åa ta sikte på den besværlige fødsel’ (115). Mentions þurs in Bulsubæn 8 (ie. 8. Tröll ok álfarok töfrnornir,búar, bergrisarbrenni þínar hallir,hati þik hrímþursar,hestar troði þik,strá stangi þik,stormar æri þik,vei verði þérnema vilja minn gerir.)

131– re urter. ‘Laukr nevnes flere ganger i Eddasangene og til dels i sammensetninger itrlaukr, geirlaukr, likeså i sagaene. Dens bruk som matvekst (Ragnar Lodboks saga, Fornal sög. Nordr. I, 246), lægeurt og som magisk vern har gitt den en anseelse i gammel tid some ingen annen urt [fn. 1: ‘Lægeurter 36–39 [=Reichborn-Kjennerud 1922]. Heljelauk forekommer i en gammel folkevise (Liestøl og Moltke Moe, N. Fv. I, 70). Detter navn som vidner om høi elde, må hentyde til løkens hellighet hos de gamle. Den var også hellig hos egypterne (Plinius XIX, 101)’]. Some trolldomsurt har den hatt en bred pass i nordisk magi (Lægeurter 36–39; Feilb. J. Ordb. II, 510, b)’ (133).

Remley, Paul G., ‘Daniel, the Three Youths Fragment and the Transmission of Old English Verse’, Anglo-Saxon England, 31 (2002), 81–140.

*Remly, Lyn, ‘Magic, Myth, and Medicine: The Vetinary Art in the Middle Ages (9th-15th Centuries)’, Fifteenth Century Studies, 2 (1979), 203-9.

Renfrew, Colin, ‘Towards a Cognitive Archaeology’, in The Ancient Mind: Elements of Cognitive Archaeology, ed. by Colin Renfrew and Ezra B. W. Zubrow (Cambridge: Cambridge University Press, 1994), pp. 3–12. Programmatic statement, citeable as such and say ‘yeah, read the ret of the book too’.

Ress & Rees Celtic Heritage XXXXcheck for later ed.; Harrison 2001 reckons 89–94, 186–87, 344–49 re organisation of space as parallelling Hastrup’s stuff.

*Renoir, Alain, ‘A Reading COntext for The Wife’s Lament’, in Anglo-Saxon Poetry: Essays in Appreciation for John C. McGalliard, ed. by Lewis E. Nicholson and Dolores Warwick Frese (Notre Dame, 1975), 224–41.

**Reynolds, A., in Death and Burial in Medieval Europe

Reynolds, Andrew, ‘Burials, Boundaries and charters in Anglo-Saxon England: A Reassessment’, in Burial in Early Medieval England and Wales, ed. by Sam Lucy and Andrew Reynolds, The Society for Medieval Archaeology, Monograph Series, 17 (London: The Society for Medieval Archaeology, 2002), pp. 171–94.

Reynolds, Dwight F., 'The Qiyan of al-Andalus', in Concubines and Courtesans: Women and Slavery in Islamic History, ed. by Matthew S. Gordon and Kathryn A. Hain (Oxford: Oxford University Press, 2017), pp. 100-21; DOI 10.1093/oso/9780190622183.003.0006

Reynolds, Susan. “Medieval Origines Gentium and the Community of the Realm.” History 68 (1983): 375–90.

Reynolds, Susan, Fiefs and Vassals: The Medieval Evidence Reinterpreted (Oxford: Clarendon Press, 1996).

Reynolds on AS arch

Rhŷs, John, ‘The Nine Witches of Gloucester’, in Anthropological Essays Presented to Edward Burnett Tylor in Hnour of his 75th Birthday Oct. 2 1907, ed. by W. H. R. Rivers, R. R. Marett and Northcote W. Thomas (Oxford: Clarendon Press, 1907), pp. 285–93. Hints so far suggest it’s a bit pants and mad but check it out. [Rare books MH.29.33] Peredur’s word is gwidon pl gwidonot. ‘The female warrior is not mythical, but belongs to early Irish history: the employment of women as warriors was only discontinued in the last years of the seventh century. This advance in humanity is usually associated with the name of Adamnan as the Law of Adamnan, otherwise [289] called Cáin or Recht Adamnáin, and Lex Innocentium. Accordingly there need be nothing essentialy non-historical in the whole incident where the Witches of Gloucester figure except in the predictions’ (288–89). ‘In the light of the Irish parallel of Scáthach, one can hardly be wrong in treating the Witches of Gloucester as Goidelic sorceresses whi were regarded as enjoying the gift of prophecy and prediction’ is his concluding sentence (293). Hmm...

Rhŷs, John, 'The Celtic Inscriptions of Gaul: Additions and Corrections', Proceedings of the British Academy, 5 (XXXXX), 1-100 (pp. 63--68). 'There remains to be mentioned to genitive Caleni, of which I have but little to say, except that the reading is not very certain, but Caleni, if approximately correct, may be regarded as belonging to the same familiar as Calia.. In any case, Calenos, latinized Calenus, is a name known in the ceramics of the Continental Celts: witness the Vascula Gallica in the thirteenth volume of the Corpus, part iii, p. 167 (No. 10010. 404), where we have as one of the 'tituli signaculo impressi' the following: CALENVS from Saignes (Cantal), in the museum at Limoges; CALENVS[ivy leaf] from Trion, in the Guimet Museum in Paris, a stamp which I have seen; CALENVS[ivy leaf]F(ecit) from Tongres, in the Brussels Museum; also one said to read Galenus [ivy leaf] F from Trion, in the Guimet Museum, which I failed to find; another reading GALEN . FC from Trion is said to be in the Lyons Museum. The reader of Tacitus's Histories will remember Calenus as the name of an Aeduan whom he mentions (iii. 35): see Holder, s.v. (68).

*Ribard, Jaques, ‘Le lai d’Yonec est-il une allégorie chréstienne?’, The Legend of Arthur in the Middle Ages: Studies Presented to A. H., Diverres by Colleagues, Pupils and Friends, ed. by P. B. Grout et al. (Camrbidge, 1983), 160–69.

Richards, Julian D., ‘An Archaeology of Anglo-Saxon England’, in After Empire: Towards an Ethnology of Europe’s Barbarians, ed. by G. Ausenda, Studies in Historical Archaeoethnology, 1 (Woodbridge, 1995), pp. 51–74 (discussion being 66–74). 54–55 inspiration of linguistic structuralism behind post-processual archaeology. In this view, objects are symbols, and active participants in construction of the world.

Richards, Martin, Cristian Capelli and James F. Wilson, ‘Genetics and the Origins of the British Population’, Encyclopedia of Life Sciences (Chichester: Wiley, 2008XXXXX), DOI: 10.1002/9780470015902.a0020804

Richards, Mary P. and B. Jane Stanfield, ‘Concepts of Anglo-Saxon Women in the Laws’, in New Readings on Women in Old English Literature, ed. by Helen Damico and Alexandra Hennessey Olsen (Bloomington: Indiana University Press, 1990), pp. 89–99. 89–91 re problems of laws as sources. Not even necessarily promulgated or used—just keeping up with the Joneses. Church has big stake in codification and perpetuation. Not only limited chronologically, geographically, etc., but hard to tell which laws apply to women and which only to men (91). ‘Nevertheless, a comparison of statements in the Old English laws with those regarding women in other types of contemporary documentary evidence and in literature reveals a fundamental consistency in the legal position of women lacking, for example, in the records of medieval Iceland’ (89). So women behave in lit much as in law (89–90—allegedly). ‘Other female occupations addresed in the laws include nuns, abbesses and, perhaps, prostitutes, depending on how one translates horcwene. The latter are often connected to witches and wizards in codes forbidding their activities, which could imply that all three were remunerative. The gender of witches is never stated in the laws, but elsewhere in Old English literature they are female’ (92). Citing Meyer 1979. Hmm, cf. VI Æðelred7: ‘7 gif wiccan oððe wigeleras, scincræftcan oððe horcwenan, morðwyrhtan oððe mansworan ahwar on earde wurðan agytene…’ (93). Interesting? Cf. collocation of ides and ?magic in Maxims? 93–94 re consent in marriage—seems to think it rose in importance tho’ cagey. See Fischer 1986? ‘Marriage certainly was a business contract’ (94 with discussion 94–95). ‘In the matter of fornication and adultery, however, it appears that women paid more dearly, with mutilation rather than money, perhaps because they often held few possessions in their own right (II Cnut 53) … Betrothed women who commit fornication must pay the surety of the marriage to their intended spouses, but nowhere in the laws does a table of compensation appear for the wife who commit adultery. This implies that the statement in II Cnut may have been the traditional punishment, which came to be written down in a late, comprehensive code authored by Archbishop Wulfstan…’ (96). ‘Wulfstand writes in stronger language than his predecessors, but his legal compendia build on [97] their earlier codes. His most original contribution lies in his vocabulary. The term horcwene for prostitute is unique to Wulfstan, and he, more than other writers, uses æwbrycan in its narrow sense of “rape” rather than general law-breaking’ (96–97).

Richards, Melville, `Places and Persons of the Early Welsh Church', Cylchgrawn Hanes Cymru / Welsh History Review, 5 (1971), 333--49, accessed from http://welshjournals.llgc.org.uk/ 12-10-2010.

Richardson, Kristina, 'Singing Slave Girls (qiyan) of the ‘Abbasid Court in the Ninth and Tenth Centuries ', in Children in Slavery Through the Ages, ed. by Gwyn Campbell, Suzanne Miers, and Joseph C. Miller (Athens: Ohio University Press, 2009), 105-18.

Richmond, Velma Bourgeois, The Legend of Guy of Warwick (London, 1996) [719.2.c.95.403]. Studies the many reflexes of his story. 40-1 re Gui de Warewic, earliest OFr (AN?) account, these pages summary (incl. dragon-fight 7227-408; pagan giant-fight 7868-8974; viking/saracen giant-fight 10775-11375; ‘Reinbrun rescues Gui’s old companion Amis de Montaigne from imprisonment by a fairy knight’, 12147-12571). 53-4 mentions dating—Auchinleck c. 1330-40, lang. c. 1300. Caius omits Reinbrun (54-5). Suppose this book will be a useful guide to analogues to pursue. Are those cool analogues in the fr text of which the ME is translation? Ed. seems to be Gui de Warewic, ed. by Alfred Ewert, CFMA, 2 vols (Paris, 1933).

*##Richter, M., Die altenglischen Glossen zu Aldhelms ‘De laudibus virginitatis’ in der Handschrift BL, Royal 6 B. VII (Munich, 1996).

Richter, Michael, The Formation of the Medieval West: Studies in the Oral Culture of the Barbarians (Dublin: Fur Courts Press, 1994). ‘While there are many studies of the period that make passing reference to the oral nature of much early medieval society, they leave it at that, presumably in the belief that this oral part of the culture cannot be studied properly. The oral aspect of the societies is then quickly relegated to the background, to be given no further attention, and the written sources accepted as representative of the period’ (viii). ‘True, it is only through the written sources that the oral culture can be investigated at all, but there is a case for arguing that the written sources of the early medieval West have in the past been overvalued. The so-called darkness of the early medieval centuries deserves a positive approach, an attempt to establish was makes this period of European history qualitatively different from what had gone before and what was to follow’ (viii). Quite a cool point. ‘As far as oral culture is concerned, one has to learn about the characteristics of such a culture in order to be able to approach the sources with an adequate list of questions. In this respect modern studies of traditional societies have proved to be of great help. Many of these societies have common basic features, especially the importatnce attached to the spoken word, the care with which language is handled, the respect shown to it. Since there is no guideline available for the early Middle Ages, analogies had to be sought elsewhere’ (ix)--sounds like he has funny ideas about how language works today; like the kind of daft ‘kids just don’t know how to communicate any more’ rhetoric you hear. Cf. that margaret Gelling article about latin place-names in England with all the sharp-eared dark age people not messing up loanwords stuff (Margaret Gelling, Why Aren't We Speaking Welsh? ASSAH). ‘Unlike the anthropologist, the historian does not perhaps set out sufficiently convinced that what he is investigating is [x] fundamentally different from the world of his personal experience’ (ix-x). ‘One of the major results of my research is a profound conviction that the Latin language is a most inadequate tool for grasping aspects of early medieval cultures outside the sphere of Latin. This is of truly crucial importance to a new evaluation of these cultures; for this reason references in the sources to the oral culture are generally quoted in ful without a close translation (that would impose yet another barrier between object and observer)’ (x)--barrier?! On the contrary, translation is a necessary facilitator, not least because the author needs to show clearly where he has misunderstood the original.

Richter, Michael, Ireland and her Neighbours in the Seventh Century (Dublin: Four Courts Press, 1999). Dead interesting stuff on Irish orientation of NH Xianity with much dissing of Bede’s reliability. Cool!

Ricks, Christopher (ed.), John Milton: Paradise Lost (London: Penguin, 1989)

Rider, Catherine, Magic and Impotence in the Middle Ages (Oxford: Oxford University Press, 2006)

*Rider, Jeff, ‘The Other Worlds of Romance’, in The Cambridge Companion to Medieval Romance, XXXX (2000), 115–31. Seems to have fiaires, monsters etc. Cool.

Rieti, Barbara, ‘ “The Blast” in Newfoundland Fairy Tradition’, in The Good People: New Fairylore Essays, ed. by Peter Narváez, Garland Reference Library of the Humanities, 1376 (New York: Garland, 1991a), pp. 284–97.

Righter-Gould, Ruth. ‘Fornaldar Sogur Norðurlanda: A Structural Analysis’, Scandinavian Studies, XXXXX (1980), 423–41

Rieti, Barbara, Strange Terrain: The Fairy World in Newfoundland, Social and Economic Studies, 45 (St. John’s: Institute of Social and Economic Research, 1991).

*Riley, H. T., Thomas of Walsingham: Historia Anglicana, Rolls Series, 28 (London, 1863), 1 199–200 re groovy incubus story.

Ringler, Richard, Bard of Iceland: Jónas Hallgrímsson, Poet and Scientist

(Madison, Wisc.: University of Wisconsin Press, 2002), http://digicoll.library.wisc.edu/Jonas/Jonas.html

A. Rippin, “al-T̲h̲aʿlabī”, in Encyclopædia of Islam, ed. by P. J. Bearman and others, 2nd edn, 12 vols (Leiden: Brill, 1960–2005), http://dx.doi.org10.1163/1573-3912_islam_SIM_7517.

*Rippon, Stephen, The Transformation of Coastal Wetlands: Exploitation and Management of Marshland Landscapes in North West Europe during the Roman and Medieval Periods (Oxford: Oxford University Press, 2000).

Risden, E. L., ‘Irony in Beowulf’, in Essays on Old, Middle, Modern English and Old Icelandic in Honour of Raymond P. Tripp, Jr., ed. by Loren C. Gruber (Lewiston NY: Mellen, 2000), pp. 139–49. Some clear exmples, like dragon treaure returned to the earth eldum swa unnyt swa hit æror wæs (140).

E. L. Risden, 'A Corporate Neo-Beowulf: Ready or Not, Here we Come', in Corporate Medievalism, Studies in Medievalism, 21 (Cambridge: Brewer, 2012), pp. 49--56

Ritchie, W. Tod (ed.), The Bannatyne Manuscript Written in Tyme of Pest 1568 by George Bannatyne, 2XXXX vols, Scottish Text Society, 3rd Series, 5 (Edinburgh, 1934–XXXX).

Ritter, Otto, Vermischte Beiträge zur englischen Sprachgeschichte: Etymologie, Ortsnamenkunde, Lautlehre (Halle (Saale): Niemeyer, 1922). 'Ich würde es für einen gewinn halten, wenn me. chō3e und ae. cio in noch engere beziehung zueinander gebracht werden könnten, und vor allem, wenn sich diese forman aus ihrer scheinbaren sprachlichen isolirung befreien und anderweit anknüpfen ließen. Wie ich glaube, ist das in der tat möglich. // Me. chō3e, chōghe usw. setzt einen ae. anlaut če⌢ō- voraus, der mit dem bekannten akzentumsprung (vgl. z. b. Luick Hist. [p. 6] gramm. I, 240) auf älterem čeo⌢- beruhen wird. Das me. -3-, -3h-, -wh-, -gh- geh ebenso normal auf altenglischen velar zurück. Wir erhalten somit ein ae. *cēōh, dessen germanische stammform etwa als *keuhō- angesetzt werden mag (die behandlung des frühurengl. -u hinter h wie in ae. þēōh < *þēōχu, wlōh < wlōχu usw., Chadwick Camb. Philol. Trans. 4, 105, Bülbring El.-b. § 529, anm. 2). Dann aber wird sofort flar, daß die Bülbringsche [und alte Sievers'sche[citing Beitr. 9,213]] auffassung von cȳan als frühurengl. *kūhian das richtige trifft: frühurengl. *kūhian, germ. *kū-h-iōn- und frühurengl. *keuhu, germ. *keu-h-ō- stehen im durchsichtigsten ablautverhältnis zueinander. // Eine dritte ablautstufe liegt in dem verbum ae. cīē3an (germ. *kaujan) und vielleicht auch in ne. caw vor, das ich jedenfalls nicht ohne weiteres mit Murray und Skeat als rein schallmalend betrachten möchte. // All diese formen beruhen, was für *kaujan längst erkannt worden ist, auf einem idg. *gu[macron+breve]- (: *geu⌢(e)- : *gēu⌢- usw.) 'schreien, krächzen u. dgl.', zu dem wol auch ndl. kauw (wgerm. *kâwa, NED.) gehört. Daß die me. varianten cowe und ka(a), co(o) sehr wahrscheinlich entlehnungen sind, wird schon im NED. angemerkt. Me. chowe neben chow3e ist nach maßgabe von me. clowe, slowe, towe 'clough, slough [slau], tough' (hierzu Koeppel HA. 104,38) zu beurteilen und also nicht mit Murray aus dem altfrz. abzuleiten.' (pp. 5-6).

Rivers, Theodore John, ‘Adultery in Early Anglo-Saxon Society: Æthelberht 31 in Comparison with Continental Germanic Law’, Anglo-Saxon England, 20 (1991), 19–25. Maybe it’s just me but seems oddly rambly, rather badly-written and not much point to it or well-argued. Basic point is that Æðelberht 31 (re compensation to husband for wife’s adultery) isn’t quite like any other germanic law. Really? wow.

Rives, J. B. (trans.), Tacitus: Germania (Oxford, 1999). ‘In the land of the Nahanarvali is displayed a grove long held in awe. A priest in woman’s dress presides, but the gods they speak of in Roman translation as Castor and Pollux: that is the essence of this divine power; the actual name is the Alci. There are no images, no trace of foreign superstition, yet they are worshipped as young men and brothers’ (94, ie. 43.3). Nahanarvali among the Lugii, app. down Silesia way (cf. 304). The shrine might be of all the Lugii (cf. 305). Lugii seem to be ethnically complex (305). Justifies reading muliebris ornatus as involving clothes and jewellery; ‘If here it does not refer specifically to clothing, then it probably has the more vague sense of “decked out like a woman” … We can only guess at what exactly is meant. On the one hand, it is very likely that this account goes back not to the Nahanarvali themselves, but to an outside observer; if so, it could well reflect a misunderstanding of a ritual costume that was not in fact feminine’ (306). Re alci 307.

Harii, ‘many commentators, following the theories of Höfler (1934), see in this account evidence for the sort of cult group whose memory survived in the widespread Germanic legends about the Wild Hunt … This theory rests of striking similarities, but is impossible to corroborate. Phrases like “a ghostly army” are just as likely to be rhetorical embellishments added by Tacitus; if they are removed, his description would be well suited to a practice of stealth attacks with no particular supernatural overtones’ (308. Right on.

‘There is relatively abundant evidence attesting to the importance of women as diviners among the Germani. Strabo (7. 2. 3), perhaps following Posidonius, describes how the “prophetic priestesses” who campaigned with the Cimbri slit the throats of prisoners over large cauldrons, and foretold the future from their flowing blood. According to Caesar (b. gall. i. 50. 4-5), it was a Germanic custom “that matrons declare through lots and divination whether or not battle could [154] be proftiably engaged”; those accompanying Ariovistus had determined that the Germani could not win before the new moon. plutarch, in his version of this episode (Caes. 19. 8), says these women employed less sanguine means of divination than the Cimbri, by studying the eddies and whirls in rivers and streams (cf. Clem. Alex. Strom. i. 15, 72. 3). We know the names of a few Germanic seeresses: in addition to Veleda and Aurinia … we hear from Dio (67. 5. 3) about a certain Ganna, who accompanied the king of the Semnones on a diplomatic mission to Domitian. // The Romans themselves were not unappreciative of these women’s skills. The future emperor Vitellius was allegedly devoted to a seeress from the tribe of the Chatti, and because she had prophesied a long and secure reign if he outlived his parent, he starved his mother to death (Suet. Vit. 14. 5). Perhaps the most intriguing evidence is an ostrakon from the militaary camp at Elephantine in Upper Egypt, dating to the second century ad, that mentions in a list of military officers and servants a certain “Baloubourg, the sibyl of the Semnones” (SB III. 6221); the original form of her name was probably “Waluberg”. She she reached Egypt is unknown, but we may assume that an officer of that camp was her patron. Her name is also interesting, because it is apparently connected with Gothic walus and Old Norse volr [hooked o], “staff”; from the latter comes the Old Norse word for seeress, volva [hooked o]. Such seeresses apper in a number of Old Norse tales … Similarly, the name “Ganna” is probably connected with Old Norse gandr, “magic staff”. // This evidence is quite varied and, if accurate, must reflect different traditions: Caesar, for example, specifies that matrons performed divination, whereas Ganna and Veleda were virgins … There were also modes of divination that did not involve women, which Tacitus discusses below in chapter 10; he perhaps wants to emphasize that women were thought to have innate prophetic powers, whereas men were in charge of more ordinary forms of divination’ (153-4). 155 note on Veleda. Note on Aurinia: ‘Since this is the sole reference, nothing more can be said of this seeress. “Aurinia” is the reading of all the manuscripts, although four of them also note the variant “Albrinia”. some scholars think that these are corruptions of an original “Albruna”, which would mean something like “the one gifted with the secret knowledge of the elves” or “the trusted friend of the elves”, and would thus be an appropriate name for a seeress. “Aurinia”, however, is possibly a Celtic name [ref]. Since many other Germani had Celtic names, there is no compelling reason to reject the manuscript reading’ (155). *Check which MSS have reading and how it enters trad. Nowt here on MSS.

Rivet, A. L.F. and Colin Smith, The Place-Names of Roman Britain (London: Batsford, 1979). Rivet and Smith 378–79 (s.v. ISCA4): ‘Gildas calls Caerleon Urbs Legionum, referring to a shrine there of the martyrs Aaron and Julius; this, with the same [379] name for the place, was taken up by Bede i, 7. Since Urbs was not a spoken Latin word, it is likely to be in Gildas a literary sustitute for another word, which can only have been Cair or Castra’. On B’s sources see Rollason, Saints and Relics ii 23-129.

Rivet and Smith s.v. CALCARIA pp. 288–89 say ‘The name survived for a time within the British Kingdom of Elmet, with Anglo-Saxon adjustments, as recorded by Bede iv, 23’ (at 289).

Rivet and Smith s.v. CAMBODUNUM (292–93): ‘Probably an unlocated Roman fort at Leeds, Yorkshire, at the confluence of the Sheepscar Beck with the Aire (SE 3033). // Note. It is remarkable that this Romano-British name should have been known to Bede (in Campoduno, ii, 14). Calcaria and Cataracta/Cataractone, together with the present name, do not figure in the classical sources which were known to Bede (Pliny, Solinus, Orosius, etc.) and from which he took other Romano-British names. Calcaria, Cambodunum are listed by AI and Ravenna, and Cataractonium by these and also by Ptolemy, but these texts were not known to Bede. He can have taken them only from the continuing Latin tradition of the British-speaking Kingdom of Elmet, which retained its independence into the seventh century ... but since the existence of the Kingdom did not extend to Bede’s youth, he must have had a written source deriving from it and presumably preserved by the Church. The point is not without significance for Bede studies’--not sure about the inference there about the written source but otherwise they surely have a point (at 293). S.v. CATARACTONIUM (pp. 302–4): ‘Bede used the name three times: in ii, 14 and ii, 20 it is Cataractam (acc.), but in iii, 14 it is Cataractone (abl.). The difference is curious. Neither form is a relatinisation from the Celtic speech of Bede’s day. The first might proceed from a written record of late Latin pronunciation preserved in the kingdom of Elmet (see Cambodunum); the second looks more like a form taken from an official record of the Imperial period, since it accords with those of AI, a point not without interest for Bede studies; but such a source is unknown to us. Bede’s first two references are ecclesiastical—to Paulinus baptising converts in the Swale, and to the story of James and Deacon; the third is secular, concerning the killing of King Oswine in A.D. 642’ (at 304). Cox s.v. GLEN (p. 44): ‘A Brit. r.n. from the base *glani[syllabic marker]o- or *glani[syllabic]ā, a derivative of *glano- ‘clean, holy, beautiful’. RN 177’. Swale from Angl. swalwe (p. 45).

Rivet and Smith s.v. DERVENTIO1 333–34: ‘Bede has two mentions of the original name of the river (the Yorkshire Derwent) from which the fort took its designation: iuxta amnem Deruventionem (ii, 9) and ultra amnen Deruventionem (ii, 13). This form is of exceptional interest because it shows that Bede had it from some source in which a slightly different form of the roots was supposed, presumably by British speakers, i.e. *Deru-u[syllabic marker under u]ent- (*venta as in Bannaventa?–but this is not known with *-i[syllabic marker]o-suffix). Merely scribal -vv- for -v- is unlikely here. The name is not found in any of the classical sources known to Bede, and must have reached him—as did other Yorkshire names—from a local written tradition in Latin’ (at 334).

Rivet and Smith: ‘Bede illustrates the Anglo-Saxon mania for eponymous coinings and explanations which fly (one would have thought) in the face of a simple logic which any available Briton could have explained if asked’ citing this passage (24 n. 1). But is it perhaps a Canterbury etymology? And do we have any other examples? S.v. DUROBRIVAE1 346–48 ‘Note. Bede in ii, 3 knew the ancient name, in civitate Dorubrevi, presumably through ecclesiastical tradition renewed by Augustine from Rome. Elsewhere he used the Anglo-Saxon form Hrofi etc., which derives from the Romano-British name. For discussion of this, see LHEB 267’ (at 348). See e.g. iii.14 ‘sepultusque est in secretario beati apostoli Andreae, quod rex Aedilberct a fundamentis in eadem Hrofi ciuitate construxit. In cuius locum Honorius archiepiscopus ordinauit Ithamar, oriundum quidem de gente Cantuariorum, sed uita et eruditione antecessoribus suis aequandum’.

Venta Belgarum p. 492: ‘Venta survives as the first syllable of Winchester. A memory of the Romano-British name survived accurately in Bede’s time: in civitate Venta, quae a gente Saxonum Uintancaestir appellatur (iii, 7), and again in iii, 7; iv, 15 and iii, 23; also an adjective Ventanus (v, 23). His source for this was probably ecclesiastical tradition, presumably continuous in this instance from late Romano-British times’. Attested in Ptolemy, AI, Ravenna, ND—none apparently known to Bede.

Rivet and SMith reckon Bede gets Thames forms from Orosius (s.v. TAMESA or TEMESIS, p. 466).

Roach, Andrew and Vicky Gunn, ‘Teaching Medieval Towns: Group Exercises, Individual Presentations and Self-Assessment’, Innovations in Education and Teaching International, 39 (2002), 196–204. ‘One difficulty in introducing such a course within a standard history degree is that history students are very much bound by secondary literature of the discipline. Even student essays of the highest standard can be (although not always) little more than intelligent critiques of the relevant secondary works’ (196). Roach Argues in support of using visuals, models, 3D visuals etc. despite not fitting the discipline (201), following one Peter Frederick in The Practice of University Teaching.

Robbins, Hollis, `Emperor's New Critique', New Literary History, 34 (2003), 659–75. ISSN 0028-6087. re Hans Christian Andersen's Emperor's New Clothes. /journals/new_literary_history/v034/34.4robbins.html

Robbins, Rossell Hope (ed.), Secular Lyrics of the XIVth and XVth Centuries, 2nd edn (Oxford: Oxford University Press, 1955). no 66 p. 61 is ‘A charm against the night goblin’, MS. Rawlinson C. 506 (Sum Cat no 15353) ff. 297r–v.

ffor the ny3the-mare.

Take a flynt stone þat hath an hole thorow of hys owen growyng, & hange it ouer þe sabill dore, or ell ouer horse, and ell writhe þis charme:

In nomine Patris &c.

Seynt Iorge, our lady kny3th.

he walked day, he walked ny3th,

till þat he fownde þat fowle wy3th;

& whan þat he here fownde,

he here bete & he here bownde,

till trewly þer here trowthe sche ply3th

þat sche sholde not come be ny3the,

With-Inne vij rode of londe space

þer as Seynt Ieorge i-namyd was.

St. Ieorge. St. Ieorge. St. [Ieorge.]

In nomine Patris &c.

& wryte þis in a bylle & hange it in þe hors’ mane.

Roberts, The Transformations of Circe (c. 1990). Might be interesting re A-S conception of nymphs? Hmm, looks too heavy on classical/renaissance 

Roberts, Brian K., Landscapes of Settlement: Prehistory to the Present (Lodnon: Routledge, 1996)

*Roberts, Brynley F., ‘Melusina: Medieval Welsh and English Analogues’, in Mélusines continetales et insulaires: Actes du colloque international tenu les 27 et 28 mar à l’Université Paris XII et au Collège des Irelandais, ed. by Jeanne-Marie Bovin and Proinsias Mac Cana, Nouvelle Bibliothèque du Moyen Age, 49 (Paris: Champion, 1999), pp. 281–95.

Roberts, Charlotte and Margaret Cox, Health & Disease in Britain from Prehistory to the Present Day Stroud: Sutton, 2003). Archaeological. Early medieval 164–220. 170 on malaria but basically says, ‘yeah, we may be able to detect this one day’. 214 ‘In the latter part of the early-medieval period much of our knowledge of medicine comes from The Leech Book of the Bald’ (214)!! ‘…compared with the period before and after the [220] early-medieval period, the population do not seem to have suffered from as much ill-health, but there would have been regional and local variations’ (220). Some ups, some dows, but ‘Stature increases for both males and females at 172cm and 161cm respectively, which suggests that either people are living healthy lives and are well fed, or that their bodies are very efficient at adapting to the circumstances in wwhich these populations found themselves. The view of the early-medieval period as being a grim time in Britain is not borne out by the evidence for health and disease in skeletal remains’ (220).

*Roberts, G., The History and Narrative Reader (London: Routledge, 2001)

**Roberts, Gareth, ‘The Comedy of Errors II.ii.190: “Owls” or “Elves”?’, Notes and Queries 34 (232) no. 2 (1987), 202-4

Roberts, Jane, glc ed: ‘The compounds wælpilum and wælstrælum do not occur outside this poem, but similar in form, though used concretely, are Beowulf 398 wælsceaftas, Battle of Maldon 322 wælspere, etc. The figure of Death in The Pheonix is wæpnum geþryþed 486, but the egeslic hunta 27.13 of the Meters of Boethius is less developed; specific shafts of Death appear in OE. poetry only in Guthlac B. The examples of the devil’s arrows gathered together by E. G. Stanley [1956]… emphasize for the most part torment of the spirit. Only in Juliana 468-72a do these arrows cause actual bodily affliction. In the source for Juliana the devil strikes his victims with blindness, and this is reflected in the words given him by the poet. Stanley (p. 421 and fn.) notes that this use of the figure of the devil’s arrows is the poet’s addition, but does not point out that in the OE. poem the Latin account’s fact of physical blindness is lost in the symbolical development of this theme. Arrows of physical illness are better known from medical writings and iconography. They appear in Guthlac B first in ll. 1142b-5a where they are independent of Felix’ (173, note to 1154a).

Roberts, Jane and Christian Kay, with Lynne Grundy, A Thesaurus of Old English in Two Volumes, Costerus New Series, 131–32, 2nd rev. impression, 2 vols (Amsterdam: Rodopi, 2000). TOE P718.c.289

Turns out there were some changes to the 2nd impression tho’ so obviously the superior text. Hmm. 16.01.06.01 Northern gods includes Weland but not Ing, Earendel! 16.01.06.02 Classical gods includes furies and scylla but not muses, nymphs, parcae etc. (the nymph angle never explicit in the thesaurus). Very wobbly. 16.01.06 A god (of any faith) perhaps shouldn’t include elf-world, nymph-words, etc., but perhaps needs checking for other omissions . 16.01.05.02 Species of devil, hellish race omits elves, even under .Demon, devil, hostile spirit. Likewise 16.01.03 A spectre, ghost, demon, goblin omits elf, puca, pucel. Maddening. 16.01.03.04 Elfin race .. Elf, goblic, etc. includes puca, pucel; ..Wood elf gets wuduælfen, wudumær, wuduwasa. NB ælfisc is in here. Whence? Check if the reginn word is in here.

02.03.01.01 Male person, man: gets mann, but this isn’t given s.v. 02.02.01.02 female person, woman!! Check this is so in 2nd ed.

Roberts, Jane, ‘Hrothgar’s “Admirable Courage”, in Unlocking the Wordhord: Anglo-Saxon Studies in Memory of Edward B. Irving, Jr, ed. by Mark C. Amodio and Katherine O’Brien O’Keefe (Toronto: University of Toronto Press, 2003), pp. 240–51. Picks up on Irving’s claim that Hrothgar shows ‘admirable courage’ in handing over his hall to a stranger (1989, 52). Basically argues that ahlæcan in 646 denotes Bwf not Grendel. But goes on to argue that Beowulf is better, because late in his life he faces the dragon, and for a few other reasons (248–49).

Robertson, A. J. (ed. and trans.), Anglo-Saxon Charters (Cambridge, 1939). 68:

XXXVII. EXCHANGE OF LANDS BETWEEN ÆTHELWOLD, BISHOP OF WINCHESTER, AND WULFSTAN UCCEA

Her sutelaðon þyssum gewrite þet Aþelwold bisceop 7 Wulstan Úccean hwyrfdon landa on Eadgares cyninge`s’ 7 on his witena gewytnesse. Se bisceop sealde Wulstane þet land æt Hwessingatune · 7 Wulstan sealde him þet land æt Jaceslea 7 æt Ægeleswurðe · þa sealde Se bisceop þet land æt Jaceslea into Þornige 7 þet æt Ægeleswyrðe into Buruh · 7 þ[line thru top] land æt Ægeleswyrðe headde an wyduwe 7 hire sune ær forwyrt forþanþe hi drifon serne stacan on Ælsie Wulfstanes feder 7 þ[line thru top] werð æreafe 7 man the þ[line] morð forð of hire inclifan · þa nam man þ[line] wif 7 adrencte hi æt Lundene brigce 7 hire sune ætberst 7 werð utlah 7 þ[lined] land eode þam kynge to handa 7 se kyng hit forgeaf þa Ælfsige 7 Wulstan Uccea his sunu hit sealde eft Adeluuolde bisceope swa swa hit her bufan sægð.

XXXVIII. RENEWAL OF THE FREEDOM OF CHILCOMB BY KING EDGAR

HER is geswutelod on þisum gewrite · hu Aþelwold bisceop begeat æt his leofan cynehlaforde Eadgare cyninge þæt he mid geþeahte his witana geniwode · Ciltancumbes freols þære halgan þrynnesse 7 sc[macr]e Petre 7 sc[macr]e Paule into Wintanceastre · þan hirede on ealdan mynstre · ealswa his yldran hit ær gefreodon ; ærest Cynegils cyning 7 his sunu Cynewald cyning · þe on angynne cristendomes hit sealdan · ealswa hit líð on ælche healfe þæs portes into þære halgan stowe · 7 syððan ealle heora æftergengen · þæt wæs Egcbirt cynincg · and Aþulf cyning’… bla

Robins, William, 'Editing and Evolution', Literature Compass, 4.1 (January 2007), 89-120, DOI: 10.1111/j.1741-4113.2006.00391.x

Robinson, Francis, 'Global History from an Islamic Angle', in The Prospect of Global History, ed. by James Belich, John Darwin, Margret Frenz, and Chris Wickham (Oxford: Oxford University Press, 2016), pp. 127--45. Pp. 136-37 on 'the world of storytelling', positing this as a good way to study the global history of the Islamic world (alongside astrology, 137-39, and commodities, 139-41). 'It is possible that the global significance of folk literature was lost sight of once it came to be captured for nationalist purposes from the nineteenth century onwards. But there is much more to be learned from its connectivity across the Eurasian region, and indeed beyond that region. If in doubt, consider the impact of just one book, Martin West’s The East Face of Helicon: West Asiatic Elements in Greek Myth and Poetry. Arguably before he published this book it was still possible to consider the classical literature of Greece and Rome as a world unto itself. Now the young classicist wonders whether it might not be wise to learn an Oriental language or two.' (137).

Robinson, Fred C., ‘The Significance of Names in Old English Literature’, Anglia, 86 (1968), 14–58

Robinson, Fred C., ‘Personal Names in Medieval Narrative and the Name of Unferth in Beowulf’, in ‘The Tomb of Beowulf’ and Other Essays on Old English (Oxford: Blackwell, 1993), pp. 219–23; repr. from Essays in Honor of Richebourg Gaillard McWilliams, ed. by Howard Creed (Birmingham, AL: XXXX, 1970), pp. 43–48.

Robinson, Fred C. 1993 [1970]. ‘Personal Names in Medieval Narrative and the Name of Unferth in Beowulf’, in ‘The Tomb of Beowulf’ and Other Essays on Old English (Oxford: Blackwell, 1993) (first publ. in Essays in Honor of Richebourg Gaillard McWilliams, ed. by Howard Creed (Birmingham, AL: XXXX, 1970), pp. 43–48)

Robinson, F. C., ‘Beowulf’ and the Appositive Style (Knoxville: University of Tennessee Press, 1985).

Robinson, Fred C., ‘The Prescient Woman in Old English Literature’, in ‘The Tomb of Beowulf’ and Other Essays on Old English (Oxford: Blackwell, 1993), pp. 155–63; repr. from Philologica Anglica: Essays Presented to Professor Yoshio Terasawa on the Occasion of his Sixtieth Birthday, ed. by Kinshiro Oshitari et al.XXXX (Tokyo: [XXXX], 1988), pp. 241–50. Accepts a general Germanic association of women with wisdom and prescience, shows some such themes in OE poetry and especially how assumptions about women’s prescience may have shaped the translation and reception of some verse. Handy.

Robinson, Fred C. ‘The Afterlife of Old English’. The Tomb of Beowulf and Other Essays on Old English. Oxford: Blackwell, 1993. 275-303.

Robinson, Fred C., 'Germanic *uargaz (OE wearh) and the Finnish Evidence', in Inside Old English: Essays in Honour of Bruce Mitchell, ed. by John Walmsley (Malden, Mass.: Blackwell, 2006), pp. 242-47 DOI: 10.1002/9780470776360.ch12

Robinson, Orrin W., Old English and its Closest Relatives: A Survey of the Earliest Germanic Languages (London: Routledge, 1992)

Robinson, P. M. W., `The Collation and Textual Criticism of Icelandic Manuscripts (1): Collation', Literary and Linguistic Computing, 4 (1989), 100--105, DOI: 10.1093/llc/4.2.99

Robinson, P. M. W., `The Collation and Textual Criticism of Icelandic Manuscripts (2): Textual Criticism', Literary and Linguistic Computing, 4 (1989), 174--81, doi: 10.1093/llc/4.3.174

Robinson, Peter M. W. and Robert J. O’Hara, 'Cladistic Analysis of an Old Norse Manuscript Tradition', in Research in Humanities Computing 4 (Oxford: Oxford University Press, 1996), pp. 115–137, accessed from http://rjohara.net/cv/1996-rhc 18 July 2012.

Robinson, Peter, 'The History, Discoveries, and Aims of the Canterbury Tales Project', The Chaucer Review, 38 (2003), 126--39, DOI: 10.1353/cr.2003.0027

Robinson, W. Clarke, Introduction to Our Early English Literature (from the Earliest Times to the Norman Conquest).: From the Earliest Times to the Norman Conquest (London: Simpkin, Marshall and co., 1885). 'But it was in these formulas of incantation that downright heathenism held its ground the longest and the most tenaciously against the influence of early Christianity. The Church, though it employed an official exorcist, was unable to root out these pagan practices, and so it tried to fling a garb of religion around them by absorbing them into its system. It tolerated these superstitions better, when it had replaced the names of Woden, and Freya and Thor, and the other heroes of Walhalla, by [149] the names of Christ, and Mary, and the Apostles, saints and martyrs of the Christian Church. In the end the cause of Christ advanced and prevailedm and Woden, like the monster Grendel, retreated to the northern heaths and moorlands; while the devil became the heir of all the pagan powers of evil, many of whom managed to live on apart as his baneful ministers, in the form of malicious witches, horrid nightmares, teasing elves, or as the less harmful sprites and gnomes. So Moffat tells of certain traibes in Africa which had no word for the idea of God; once, it can be shown, their language had such a word, but like the Northern gods, it had degrated and become synonymous for a kind of "Will o’ the wisp". But monuments of the grafting period in our two dispensations are still extant, where Woden and Christ are invoked together; and in the following charm for the disenchantment of a field bewitched of fruitfuless, the Virgin Mary is addressed directly after Mother Earth, and the great vault of the Sky' (148-49).

Rodgers, Peter R., Text and Story: Narrative Studies in New Testament Textual Criticism (Eugene, OR: Pickwick, 2011)

Röding, K. and G. Nordenram, 'Students’ Perceived Experience of University Admission Based on Tests and Interviews', European Journal of Dental Education, 9.4 (November 2005), 171–79, DOI: 10.1111/j.1600-0579.2005.00381.x.

Rodríguez Braun, Carlos, 'Piketty Misreads Austen', The Independent Review, 21 (2017), 465–76. https://ssrn.com/abstract=2897394.

Rodway, Simon, ‘The Date and Authorship of Culhwch ac Olwen: A Reassessment’, Cambrian Medieval Celtic Studies, 49 (Summer 2005), frobinson21–44. Assumed by Idris Foster in 1935 that it can’t be post Geoffrey (c. 1138) and alludes to William the Conqueror in its three mentions of Gwilenhen king of France (21–22). OW features and almost total lack of OFr loans (22). White Book earliest MS, c. 1350. Fn. 8 for refs to Mab prose as ‘fluid’ in transmission. Cites Iwan Wmffre, ‘Penrhyn Blathaon ac Amgyffred yr Hen Gymry o Eithafion Gogleddol Prydain’, Studia Celtica forthcoming. Argues that Culhwch’s Penn Blathaon is Valaon with misreading of an OW source using wynn and thorn, with discussion of other ev. for OE influence on Welsh orthography. Cf. Williams in BBCS 11 (1941–44), 10 on vocabularium Cornicum.

Rollason, David, Northumbria, 500–1100: Creation and Destruction of a Kingdom (Cambridge: Cambridge University Press, 2003). Wants to see boundaries of NH in terms of frontier zones, and heartlands/peripheries. Nice and fuzzy (20–24). But not even much ev. for that (24–

Rollason, D. W., The Mildrith Legend: A Study in Early Medieval Hagiography (Leicester: Leicester University Press, 1982). Wow, fascinating material, I had no idea about this. Earliest text of relevance is the ‘Historia regum text’, so labeled cos it’s included in C12 miscellany the Historia regum att. to Simeon of Durham, probably originally from a late C10/early C11 compilation; composed by Byrhtferth at Ramsey (Lapidge ASE 10 1981), but he’s using an earlier version which R. calls the Wakering version ‘cos it’s here that it seems to have been composed (and where Æthelberht and Æthelred’s relics were at the time before they get shifted to Ramsey 978×92); this seems to have been composed 732 (Mildrid’s death)×748 (by which time we know she’s been translated to a different church from the one she’s at in the text) (15–18). NB ‘Another feature of the Historia Regum Text which suggests thata version of earlier date lay behind it is the occurrence of Easterige, an early form of the place-name Eastry, which is siilar to forms of the name found in early ninth-century charters but not in documents of later date, in which the medial e or o has disappeared, giving Eastrige or, in Domesday Book, simply Estrei or Estre’ (16)—suggests that B’s conservative with vernacular elements, then. NW4 541:24.c.95.84.

*Röhling, Martin Das Prefix ‘ofer-‘ in der altenglischen Verbal- und Nominalkomposition mit Berücksichtigung der übrigen germanischen Dialekte, Diss. Kiel 1914 (Heidelberg, 1914)—outdated but still important for sure. Gneuss 1976 cites esp. 79–88, 94–99 re ofermod.

Roos, Teemu and Tuomas Heikkilä, 'Evaluating Methods for Computer-Assisted Stemmatology Using Artificial Benchmark Data Sets', Literary and Linguistic Computing, 24 (2009), 417-33. Roos–Heikkilä 2009. Gets volunteers to make copies to create a textual trad to test software on. Cool. Though errors tend to be at level of spelling etc. as far as I can see—less relevant to me. Stats for relative success of different approaches. Important ref to Notredame (http://www.ploscompbiol.org/article/info:doi/10.1371/journal.pcbi.0030123) though I’m not sure he can point me to any alignment software that will do what I need it to. Contributors to the project descibed in the preent article did alignment manually. 424 emphasises the problem of spotting contamination (in both computertastic and real life analysis), and problems caused by missing MSS. Inverse correlation between number of wintesses and power of manual analysis (427). ‘As stated above, there are several methods that manage to identify textual versions or copies close to each other in a reliable way. This alone is of great help for textual scholars wishing to test or verify their hypotheses about the classification of copies of a text based on more traditional methods of textual criticism’ (428)—well, depends what you want to do with the material. NB they describe their own technique for making trees, but I don't understand it! Maybe read the actual publication: Roos, T., Heikkilä, T., and Myllymäki, P. (2006). A Compression-Based Method for Stemmatic Analysis. In Brewka, G., Coradeschi, S., Perini, A., and Traverso, P. (eds), Proceedings of the 17th European Conference on Artificial Intelligence. Amsterdam: IOS Press, pp. 805–6. Seem keen, like Robinson, on PAUP*, but not that many different kinds of software tested.

Roper, Jonathan, English Verbal Charms, FF Communications, 288 (Helsinki: Suomalainen tiedeakatemia, 2005). 'The academic study of charms, which could be said to have flourished in a minor way in Europe for the century between approximately 1860 and 1960 (and particularly in the period 1900–20), has fallen into abeyance, although there are some current signs of a revival' (25)—useful for topos of neglect but also prominence of 1900–20.

*Roper, Lyndal, ‘ “Evil Imaginings and Fantasies”: Child-Witches and the End of the Witch Craze’, Past & Present, 167 (May 2000)XXXXX

Roper, Lyndal, Witch Craze: Terror and Fantasy in Baroque Germany (New Haven: Yale University Press, 2004). 4 in passing emphs Ger. Gift as ‘wonderfully ambiguous’, since it’s related to vb to give but also means poison. Cf use of polysemy re schot in Scots. Not developed in Roper’s book unfortunately.

Rorie, David, Folk Tradition and Folk Medicine in Soctland: The Writings of David Rorie, ed. by David Buchan (Edinburgh, 1994). Collected articles affair, no sign of elvery that I notice.

*Rosenwein, Barbara H., Negotiating Space: Power, Restraint, and Privileges of Immunity in Early Medieval Europe (Manchester: Manchester University Press, 1999). Mainly about ecclesiastical jurisdiction and Frankia I think but probably worth looking at.

Ross, Alex, `Bjork's Saga', The New Yorker (23 August 2004) XXXXX. http://business.highbeam.com/410951/article-1G1-121151909/bjork-saga

*Ross, Robert M. Ross, Simon J. Greenhill and Quentin D. Atkinson, 'Population Structure and Cultural Geography of a Folktale in Europe', Proc. R. Soc. B 7 April 2013 vol. 280 no. 1756 doi: 10.1098/rspb.2012.3065

Rothschild, Judith Rice, ‘Marie de France and the Folktale: Narrative Devices of the Marchen and her Lais’, in In Quest of Marie de France: A Twelfth-Century Poet, ed. by Chantal A. Maréchal (Lewiston, 1992), pp. 138–47. ‘Celtic bird-lover in Yonec’ (139). Hmm… Points out that deperts from fairy-tales in having lineages etc.; characters don’t metamorphose in any way, tho’ extant traits may be developed (144). Basically pants article tho’.

**Rosenberg, Bruce A., ‘The meaning of Æcerbot’, Journal of American Folk-Lore, 79 (1966) [not glas]

Rosenberg, Bruce A., ‘The Three Tales of Sir Degaré’, Neophilologische Mitteilungen, 76 (1975), 39–51. ‘Source studies of Degaré have so far been inconclusive, but as likely as not the poem as we have it in the Auchinleck MS is a redaction of a French original now lost’ (39)—but we know nothing about it. Motifs: marriage test (H 1310); Prince Finds Heroine in Woods (N 711.1); sword-token (T 645); exposure of child (R 131); wins bride in tournament (H 331.2). Bride offered as prize (T 68), refused (L 225); fights between unknowns (N 731.2), potential parricide (N 323), recognition (N 731.2), father marries mother (L 161). Related narratives: Oedipus (AT 931) (42); The King Discovers his Unknown Son (873) (42-3); crossed with The Maiden without Hands (706) (44-5). Concludes that SD ‘is quite possibly the conflation of three separate folktales’ (48), tho’ no precise analogue given. Damsel in distress motif partway trhu no accounted for either (48-49). Not very exciting, but maybe useful ref re folktale parallels.

Rosenthal, Joel T., ‘Anglo-Saxon Attitudes: Men’s Sources, Women’s History’, in Medieval Women and the Sources of Medieval History, ed. by Joel T. Rosenthal (Athens: The University of Georgia Press, 1990), pp. 259–84. Just a rather unimpressive survey of sources really with lack of chronological distinction, close analysis etc.

Ross, Kenneth, R., Gospel Ferment in Malawi: Theological Essays, Kachere Books, 2 (Gweru: Mambo Press, 1995) ISBN 3 926105 44 5. Ch.6 (based on an article in a journal called Missionalia) 'Vernacular Translation in Christian Mission: The Case of David Clement Scott and the Blantyre Mission 1888-1898', pp. 107-25. Speaks of the 'translation principle', which is a concept inspired by literal translation but more broadly means the principle of nurturing a local and African Xianity. Explicitly revisionist of view of missionaries as basically colonialists under a different guise, pointing to the ongoing success of Xianity despite the end of colonial rule (107-9). Panegyric in tone. Says the only detailed treatment of Scott is in A. C. Ross, 'The Origins and Development of the Church of Scotland Mission, Blantyre, Nyasaland 1875-1926' (unpublished Ph.D. thesis, University of Edinburgh: 1968), which he draws on a lot. 1888-98 height of Scott's influence, inception of British colonial rule, and publication by Scott of Malawi's first newspaper, Life and Work in British Central Africa (109). Scott's dictionary as a symptom of success in missionary language-learning; 'This was a magisterial work demonstrating not only great philological skill but profound understanding of Mang'anja culture and idiom' (110). Scott publishes transs. of Matthew and Mark 1892, Luke and John 1893, Ephesians, Philippians and Colossians 1894 (110). Runs services in Mang'anja as routine for morning worship (110-11). Makes important use of 'native agents': 'This confidence in the capacity of African converts to carry forward the work of the Mission indicates the underlying commitment to the translation principle' (111), cf. 111-13. Takes pride in African-only achievements, and in involvement in African life and integration into African routines (113-14). Politics (campaigns for Protectorate against ceding it to Portugal, but opposes rule by Cecil Rhodes's company, which is what he gets ) (118-22). Quotes Scott in LWBCA April 1895: 'In the first centuries of Christianity amid the fire of fierce persecution the creed of the Christian Church was formulated by the acute Greek intellect trained for that purpose by centuries of philosophical speculation. Imperial Rome lent to the Gospel the type of law and organised order. The Teutonic and Anglo-Saxon races received it and gave it their aggressive spirit of self-propagation. Now the Church has come to the African, and his contribution to Christian life and thought is still to be given. What will it be?' (123). 'In arguing that the missionary commitment to the translation principle was ultimately subversive of colonialism it is not necessary to deny that the missionaries played a part in the spread of European influence and indeed the imposition of colonial rule. They shares many of the assumptions of their time about the need of Africa for "civilization", revealing that they referred to African mission workers, even the most senior, as out "boys". As British rule became a reality during the 1890s it is apparent that in many respects the missionaries identified increasingly with their compatriots in the Administration. After Scott's departure the Blantyre Mission lost much its [sic] radical edge and tended to fall in more easily with colonialist assumptions. Alexander Hetherwick, who succeeded Scott, continued to champion African interests but seemed more content to work within the colonialist status quo. It was, in the judgement of Andrew Ross, "a drastic departure from D. C. Scott's vision of Africa's future, where the role of European was to be an aid to African development and always secondary to African needs. // As the 1890s progressed it became increasingly apparent that Scott's vision was losing favour with the Foreign Missions Committee in [124] Edinburgh and with new members of the Blantyre Mission staff. In 1897 a Gerneral Assembly COmmission was appointed to investigate and heard complaints that Scott was autocratic, "Anglicizing" and ineffective as a missionary leader. Underlying these criticisms was a growing European concensus that Scott's vision of a quickly emerging African Christianity was unworkable and even dangerous' (123-24). Scott's preaching to be supervised; 'It was too much for him, his health broke down and he left for the last time in 1898' (124), but grassroots movement, in Ross's reading, continues despite colonialist and racist institution.

Rowe, Elisabeth Ashman, 'The Flateyjarbók Annals as a Historical Source', The Scandinavian Journal of History, 27 (2002), 233--42.

Rowland, Beryl, ‘Elvyssh by His Contenaunce’, in Studies in the Ages of Chaucer, Proceedings, no. 2, 1986 Fifth International Congress 20–23 March 1986, Philadelphia, Pennsylvania, ed. by John V. Fleming and Thomas J. Heffernan (Knoxville: The New Chaucer Society, 1987), pp. 3–14. Irrelevant to elvish stuff entirely.

Rowland, Jenny, Early Welsh Saga Poetry: A Study and Edition of the 'Englynion' (Cambridge: Brewer, 1990)

*Rowlands, Alison, ‘Witchcraft and Old Women in Early Modern Germany’, Past & Present, 173 (November 2001) XXXXX

*Rowlands, M., ‘The Archaeological Interpretation of Prehistoric Metalworking’, World Archaeology, 3 (1971). XXXX 216 if nowt else re importance of smiths.

*Roy, Bruno, ‘En marge du monde connu: Les races de monstres’, in Aspects de la marginalité au Moyen Age, ed. by Guy-H Allard (Quebec, 1975), c. 77.

Rubin, David C., ‘Learning Poetic Language’, in The Development of Language and Language Researchers, ed. by Frank S. Kessel (XXXXX: Lawrence Erlbaum Associates, 1988), pp. 339–52. Pp. 345–46 re Cædmon. Mainly noteworthy for swallowing Bede’s story wholesale (apart from not explaining what’s going on with the miracle but implicitly not accepting it).

David C. Rubin, Memory in Oral Traditions: The Cognitive Psychology of Epic, Ballads, and Counting-out Rhymes (Oxford: Oxford University Press, 1995).

Rubin, Stanley, ‘The Anglo-Saxon Physician’, in Scragg 1987/9, pp. 7-15. Brief, ill-reffed, and not great in the light of Cameron 1993. ‘Nevertheless, the physicians were given a fairly good press and the impression persists that they worked hard to comfort and help their patients within their necessarily narrow expertise. The absence of criticism of the profession, certainly in the earlier literature, is remarkable. In view of what must have been the frequent failure of treatment, such as it was, adverse comment might have been expected, but there is little if any evidence for it’ (10). ‘As time went on, however, a more ciritical attitude to professional conduct may be notes. William of Malmesbury, for example (Life of St. Wulfstan) does not credit the physicians of his time—the early twelfth century—with much sense of ethical duty. After several adverse comments, he ends by saying “the physicians” did their best and plied their craft and what they could not do they made up in promises—but all their consultations were to no purpose”. John of Salisbury was equally dismissive when he recorded that physicians “have only two maxims which they never violate—never mind poor, never refuse money from the rich”.’ (10). ‘No doubt this example is not typical, as in other case [sic] where rough figures can be calculated the ratio increases to something like 1:2000. But even this figure is generous in Britain today and is still quite unknown in many parts of the world’ (11). What’s his ev for this?! Gah. ‘A remarkable feature of the remedies is that almost complete lack of recognition that treatment should vary with the progress of the patient’ (12) rather assumes tho’ that texts are to be used other than as prompts to fuller knowledge.

Ruff, Carin, ‘Aldhelm’s Jewel Tones: Latin Colors through Anglo-Saxon Eyes’, in Anglo-Saxon Styles, ed. by Catherine E. Karkov and George Hardin Brown (New York: State University of New York, 2003), pp. 223–38. Discusses historiography of OE colour emphing work on fealu, wann and brun and how these perhaps denote glossiness of surface texture. Refers to work on Dodwell on Anglo-Saxon aesthetics which uses these and literary descriptions together to reconstruct A-S aesthetics (226-27); ‘Dodwell documents the Anglo-Saxon interest in the fabric they called purpura, which he believes was what we now call shot-silk taffeta. The characteristics of this fabric are the changeability of its hues as it moved in the light and its metallic sheen ... Dodwell, in short, reimagines the Anglo-Saxon aesthetic, in part through the vernacular color vocabulary, as bein nothig like the usual dun-colored, dung-covered, burlap-wearing world we think of from the mudslinging scene in Monty Python and the Quest for the Holy Grail. The ideal, reflected in Old English literature, was a shimmering, gleaming, gold- and candlelit world’ (227). Hmm, well whether or not this is right, it’s an interesting use of lexical evidence.

Rusche, Philip Guthrie (ed.), ‘The Cleopatra Glossaries: An Edition with Commentary on the Glosses and their Sources’ (diss. Yale University, 1996).

Rusche, Philip G., ‘Isidore’s Etymologiae and the Canterbury Aldhelm Scholia’, Journal of English and Germanic Philology, 104 (2005), 437–55.

Russell, James C., The Germanization of Early Medieval Christianity: A Sociohistorical Approach to Religious Transformation. New York and Oxford: Oxford University Press, 1994.

Russell, Jeffrey Burton, Witchcraft in the Middle Ages (Ithaca: Cornall University Press, 1972). 75-82 re Regino of Prüm’s Canon Episcopi. Works for Archbishop Radbod from 899 and writes it in that context. Compilation—so may draw on a lost, presumably Carolingian source. pp. 76 and 77 on Middle Ages folk thinking it’s from synod of Ancyra 314 due to misreading of MS. See also appendix, with Regino and Burchard texts 291-93. ‘The old tradition of the lecherous, bloodsucking strigae seemed to have faded in most of Catholic Europe, but it produced a lively debate in eleventh-century Hundary. The laws of King Stephen I (997-1038) distinguished strigae from malefici, asserting that the former ride out at night and fornicate. On their first offense, hey are to receive penance, but the second offense will merit branding and the third death. Kind Ladislas (1077-1095) grouped them with whores, indicating that his conception of them was primarily as night-going succubi’ (97). Policy reversed by King Coloman (1095-1114)—malefici can be chatised, but strigae don’t really exist (97). Klaniczay 1990 says best ed. is *Levente Závodszky, A Szent István, Szent László és Kálmán korabeli törvények és zsinati határozatok forrásai (Budapest, 1904), 141-56 (with precise refs 219, n. 1). Gervase of Tilbury into flying witches 117-18. Claims eyewitness reports. Interesting? 175-76 based on Owst, taking Bromyard as legit ev. for C14 without app. realising that he’s in the Regino tradition. 1st Irish heresy case and one of the best-documented witchcraft cases in Alice Kyteler, 1324, wealthy widow, gets accused by some of her sons who didn’t ever inherit. demonic helpers 189-93.

Russell, Jeffrey, Lucifer: The Devil in the Middle Ages (Ithaca, 1984). [Edinburgh BT981 Rus, though catalogueentry a bit funny] pp. 129-33 re iconographic multiplication of devil from C9. ‘…the homilists dwelt upon the appalling for the explicit purpose of terrifying their auditors into good behaviour. Folklore on the other hand tneded to make the Devil ridiculous or impotent, probably in order to tame him and relieve the tension of fear. It is no coincidence that the period in which the Devil was most horribly immediate—during the witch craze of the fifteenth to seventeenth centuries—is the period in which he commonly appeared on stage as a buffoon’ (63). Also anti-authority then, to belittle devil I guess.

Re all that un-ness in Grendel adjs etc in Neville (tho’ beware of modern meaning of un- being confused with OE meaning), cf. ‘For Gregory, like the fathers at Braga, God is the source of all that [96] is, and God produces no evil. Consequen evil cannot really exist; it is only lack, privation. Those who choose evil turn away from being toward nonbeing’ (96).

BORING

129–58 re AS infl. and devel. of Satan in art and lit.

*Russell, Pamela B., ‘Place-Name Evidence for the Survival of British Settlement in the W. Derby Hundred (Lancashire) after the Anglian Invasions’, Northern History, 28 (1992), 25-41. 33 re dwerg as denoting Britons!

*Russell, Paul, ‘Recent Work in British Latin’, Cambridge Medieval Celtic Studies, 9 (1985), 19–29

Russom, Geoffrey, 'At the Center of Beowulf', in Myth in Early Northwest Europe, ed. by Stephen O. Glosecki, Medieval and Renaissance Texts and Studies, 320/Arizona Studies in the Middle Ages and the Renaissance, 21 (Tempe, AZ: Arizona Center for Medieval and Renaissance Studies, 2007), pp. 225-40.

*Ryan, J. S., ‘Othin in England’, Folklore, 74 (1963), 460–80.

Rychner, Jean, Les lais de Marie de France, Les Classiques Francais du Moyen Age, 93 (Paris: Champion, 1973), guigemar 5–32. Hastivement a la neif vunt, / Par l’eschiele muntent amunt, / Dedenz unt la dame trovee, / Ki de beauté resemble fee (lines 701–4, p.27).

Rydving, Håkan, ‘Scandinavian–Saami Religious Connections in the History of Research’, in Old Norse and Finnish Religions and Cultic Place-Names, Based on Papers Read at the Symposium on Encounters Between Religions in Old Nordic Times and Cultic Place-Names Held at Åbo, Finland, on the 19th-21st August 1987, ed. by Tore Ahlbäck (Åbo, 1990), pp. 358–73.

S

Saarikivi, ‘On the Uralic Substrate Toponymy of Arkhangelsk Region: Problems of Research Methodology and Ethnohistorical Interpretation’, in Substrata Uralica: Studies on Finno-Ugrian Substrate in Northern Russian Dialects (Tartu: Tartu University Press, 2006), article 2; accessed rauer, from XXXXX (forthcomingXXXXX for Onomastica Uralica, 4). Lots of substrate names—Pinega Dsitrict it’s 4-5% (12); more hydronyms have substrate names (c. 50%), along with flood meadows at river bends. Cultivation names tend not to be substrate; ‘Also,

surprisingly many microtoponyms, such as names of meadows, fields and parts

of villages are of substrate origin’. (12). But the oldest substrate toponyms are macro toponyms (13). ‘Substrate and Russian toponyms often have the same motivations. In some cases, toponymic pairs of substrate and Slavic names may be interpreted as Russian translations of a substrate toponym’ (13). ‘It seems that in language communities with a greater need for toponyms such as the Sámi and Ob-Ugrian communities, which practise a nomadic way of life and occupy large areas of land, deverbal structure types semantically connected with events tend to be more common than in those communities which use only an average number of toponyms. These in turn, use predominantly denominal toponyms connected with the characteristics of the object. In communities with a greater need for toponyms there also seems to be a tendency to create toponyms which consist of more than two lexemes and topopnymic clusters consisting of a large number of toponyms.’ (16) 18-21 laudable discussion of what makes an etymology plausible.

Saba, Elias G., Harmonizing Similarities: A History of Distinctions Literature in Islamic Law, Islam – Thought, Culture, and Society, 1 (Berlin: De Gruyter, 2019), {{DOI|10.1515/9783110605792}}. IbnFarḥūncontin-ues his defense of posing riddles by discussingaprophetic hadith found in al-[133]Bukhārī’sal-Ṣaḥīḥand in theMuwaṭṭaʾof Mālik ibn Anas (d.179/795), amongother hadith collections:Ismāʿīl[ibnAbīUways(d. 226/840–41)] said: Mālik [ibn Anas] related to me, on theauthor-ity ofʿAbdallāhibnʿUmar[(d. 73/693)], the following:The MessengerofGod, mayGod’sprayers and peacebeupon him, said,“Thereisatreewhose leavesnever fall.It is, indeed, likeaMuslim (wa-hiyamathal al-muslim). Tell me,what is it?”People’sthoughts turnedto the desert trees, but it occurred to me that it was the date-palm(al-nakhla), neverthelessIshiedaway fromresponding.“O,MessengerofGod, willyoutell us whatitis?”we asked.“It’sthe date-palm,”he replied.Italkedtomyfather [ʿUmar ibn al-Khaṭṭāb(d. 24/644)]about whatIhad thought and hesaid,“Iwould have liked nothingbetterthan foryoutohavesaid that to him (la-antakūna qultahāaḥabbu ilayyamin an takūna līkadhāwa-kadhā)', citing Muḥammad ibn Ismāʿīlal-Bukhārī,Saḥīḥal-Bukhārī,“Kitābal-ʿIlm,”s.v.“Bābal-ḥayāʾfīl-ʿilm.”.

Saenger, Paul, Space between Words: The Origins of Silent Reading (Stanford, California, 1997).

*Sahlgren, J., ‘Sagan om Frö och Gärd’, Namn och Bygd, xvi (1928), c.18. Seems to dis’ ideas of Skm being about fertility—cool?

Sagner, Andreas, The Journal of African History (2001), 42:2:173-198 Cambridge University Press Copyright © 2001 Cambridge University Press doi:10.1017/S0021853701007848 Dilemmas of Growing Up and Growing Old ‘THE ABANDONED MOTHER’: AGEING, OLD AGE AND MISSIONARIES IN EARLY AND MID NINETEENTH-CENTURY SOUTH-EAST AFRICA

*Sahlins, Marshall, Historical Metaphors and Mythical Realities (Ann Arbor: Unverisity of Michigan Press, 1981).

Said, Edward, W., Orientalism (London: Routledge & Kegan Paul, 1978).

Said, Edward W., Culture and Imperialism (New York: Vintage, 1994)

Said, Edward W., 'Traveling Theory', in The World, the Text, and the Critic (London: Vintage, 1991 [first publ. Faber & Faber 1984]), pp. 226-47.

Salberg, Trond Kruke, ‘The Question of the Main Interpolation of H into M’s Part of the Serglige Con Chulainn in the Bookof the Dun Cow and Some Related Problems’, Zeitschrift für celtische Philologie, 45 (1992), 161–81.

Salmons, Joe, Accentual Change and Language Contact: Comparative Survey and a Case Study of Early Northern Europe (London: Routledge, 1992). Similarities is language can have 4 sources (4): retentions from common ancestor (but IE wasn’t initial-stressed, and the developments cross branches of the stammbaum, p. 4); universals/general tendencies (which he promises to tackle later, p. 5); independent convergence (parallels too detailed and contact too obvious a potential factor, p. 5); diffusion (which he goes for). Ch. 2, pp. 17–73 uses comparative evidence to show that accent is vulnerable to change in contact situations (adstratal as well as substratal). ‘Russian dialects bordering on Karelian-Olonec- and Vespian-speaking areas (both initially stressed Finnic languages) show a tendency toward fixed initial stress, a change Veenker (1967:74, 165) regards as clear influence ... from these languages on the neighbouring Russian dialects’ (41). Citing Wolfgang Veenker, Die Frage des finnougrischen Substats in der russischen Sprache, Indiana University Publications, Uralic and Altaic Series, 82 (Bloomington: Indiana University Publications, 1967). ‘The most striking feature Veenker is willing to attribute with certainty to language contact is the borrowing of some suffixes into Russian dialects from Vespian, Karelian, and Finnish, including use of Finnish causative suffixes (-taa, -itta) and Vespian verbal sufixes )-ajdat’ and -ndat’)’ (42)--a parallel for -ki in North Germanic?

Re oppida and their forerunners: ‘Relatively early in the era of Celtic-Germanic contact, then, Celtic society began to develop an urban character. This development has implications for Celtic-Germanic borrowings in social and more specifically urban domains, where Germanic is thought by some to have borrowed several words from Celtic, including such key items as the words for “town” and “villange” .’ (88). ‘...the name of the river Rhine was presumably borrowed as Germanic tribes moved southward into Celtic territory. Polomé (1987) dates this by the late Celtic change from ē → ī before the loaning into Germanic. Thus, PIE *reinos yields Celtic *rēnos, with the Celtic monophthongization of ei → ē, and then after the raising of that vowel, we have Germanic rīnaz. Compare Latin Rhenus for an earlier borrowing from the Celtic. The literature on Celtic-Germanic lexical relations makes clear that the two groups share early metal and metal-working vocabulary. Still, much attention has been called to some relatively minor differences, such as potential accentual difficulties in the word for ‘iron’: Germanic *īsarno- versus a possible short vowel in Continental Celtic *isarno’ (94). ‘Germanic may have acquired 50 or 60 demonstrably new words borrowed from Celtic’ (96), but without a ref! Reject any extreme subjugation by one group of the other, but notes Celtic technological superiority (95–97)

101–15 seeks to indentify vocab. items which are distinctively north-west european areal features, with list of whose area 101–5, Gmc-Celtic-Italic 109–10, Gmc-Celtic 111 (but with no examples!!), a few Norse > Finnish 112. Rather little phonological or morphological innovatory correspondences though (115–21).

129–45 looks at accent, in theory and in IE reconstructions, focusing on gmc 142–45. 152– faces the problem that only Q-Celtic is initial-stressed. Gaulish stress reconstructed through syllable losses (153–54). But some dude called Altheim argues from place-name evidence that the more northerly ones show initial stress, perhaps correlating with late Romanisation (154–55); ‘The evidence brought here points to the possibility of intial-stress accent in Gaulish, although it cannot be considered conclusively shown’ (155). 155–59 re the ultimate stress in early Brittonic, corresponding to IE penult. Basically argues that it’s a later development; Irish is attested early and well and is generally archaic and more isolated; Brittonic has been in contact with Latin; and some argument based on conjunct verbs, which someone thought must be predated by initial stress, and which are in Welsh and Gaulish, but really it’s hard to tell anything (156–58); prominence of alliteration in early Welsh poetry (158–59); basically concludes that Brittonic problem is not insuperable even though there’s no conclusive evidence (159). Then discusses possible accentual similarities between Celtic and Gmc 159–66, incl. things like unstressed verbal prefixes, similarities in reconstructed verse forms which aren’t very convincing not least because alliteration is merely ornametal in Celtic languages (check larzac tablet for alliteration, 90% of lines I believe). Not very convincing.

‘In the final analysis,four major groups of arguments lend weight to the hypothesis of a shared Celtic-Germanic accent shift: // 1. Evidence from numerous modern languages suggests that language contact, even relatively moderate contact, correlates positively with shift from movable pitch accent or tone systems toward fixed, stress systems. // 2. Even beyond the first fixed syllable stress accent, both early Germanic and Celtic (at least Goidelic and probably early Brittonic) share detailed parallels in the realizations of accent, forexample, the stress in verbal compounds. To some extent, these may represent common inheritance from Indo-European, a far weaker parallel than common innovation, but still a close parallel in attested langugaes. // [173] 3. Insofar as chronology can be determined, the hypothesis fits nicely with the period of Celtic-Germanic language contact, fitting into the mid-first millennium B.C.E. // 4. Metrical traditions, some directly connected with initial stress accent such as alliteration, are shared from the earliest attestations in both languages and hint at archaism, most probably reaching back into the period of Celtic-Germanic contacts’ (172–73).’The origin of the new accentual system canot be firmly established here, but a Finno-Ugric language (or languages) may seem perhaps more plausible than the alternatives, given the reconstructed Proto-Finno-Ugric accent and early and profound contacts by trade and as long-time neighbours’ (173). Fizzles out disappointingly.

Salo, Unto, ‘Agricola’s Ukko in the Light of Archaeology: A Chronological and Interpretative Study of Ancient Finnish Religion’, in Old Norse and Finnish Religions and Cultic Place-Names, Based on Papers Read at the Symposium on Encounters Between Religions in Old Nordic Times and Cultic Place-Names Held at Åbo, Finland, on the 19th-21st August 1987, ed. by Tore Ahlbäck (Åbo, 1990), pp. 92-190. looks pretty certainly a bit mad. But clearer points are the Ukko is a mjor figure, name means ‘old guy’, hints of a hieros gamos tradition, accocs. with thunder etc. Could he be set up to relate to vanir as < Finnish for ‘old’ and vanir-traditions?

*Unto Salo, 'Ukko, the Finnish God of Thunder: Separating Pagan Roots from Christian Accretions - Part One', Mankind Quarterly, 46.2 (2005), 165-246; http://mankindquarterly.org/archive/paper.php?p=543. 'Ukko, the Finnish God of Thunder: Separating Pagan Roots from Christian Accretions – Part Two', Mankind Quarterly, 46(3) (2006), 337-380. http://mankindquarterly.org/archive/paper.php?p=548

Salo, Unto, 'Raudan synty: Rautatekniikan varhaisvaiheista Suomessa', Sananjalka, 34 (1992), 103-22 (repr. in Satakunta: Kotiseutututkimuksia, 21 (2003), 124-41). Cf. Fire-striking implements of iron and Finnish myths relating to the birth of fire U Salo - Fenno-ugri et slavi 1988. Iskos, 1990

Salomon, Richard , "When is a Riddle not a Riddle? Some Comments on Riddling and Related Poetic Devices in Classical Sanskrit", in Untying the Knot: On Riddles and Other Enigmatic Modes, ed. by Galit Hasan-Rokem and David Shulman (Oxford: Oxford University Press, 1996), pp. 168–78

Salvador-Bello, Mercedes, Isidorean Perceptions of Order: The Exeter Book Riddles and Medieval Latin Enigmata, Medieval European Studies, 17 (Morgantown: West Virginia University Press, 2015)

Salvador-Bello, Mercedes, 'The Sexual Riddle Type in Aldhelm's Enigmata, the Exeter Book, and Early Medieval Latin', ''Philological Quarterly'', 90 (2012), 357-85, https://idus.us.es/bitstream/handle/11441/67717/The_Sexual_Riddle_Type_in_Aldhelm_s_Enig-1-29.pdf

Sanders, Christopher (ed.), Tales of Knights: Perg. fol. nr 7 in The Royal Library, Stockholm (AM 167 VIβ 4to, NKS 1265 IIc fol.), Manuscripta Nordica: Early Nordic Manuscripts in Digital Facsimile, 1 (Copenhagen: Reitzel, 2000). '28v was originally left blank and has been used in the course of time rather in the manner of a noticeboard'; part of it seems to contain a C17 list of the MS's contents: 'After number 10, for which item at least ... lopa for Partalopa saga is visible, entry 11 seems to include the letters ... lase leikara, suggesting the presence of Nikuláss saga leikara, a work of which a pre-reformatory text has up to now been lacking' (17). 'As stated earlier, there is no extant vellum text of this Nikuláss saga, but one of the early paper manuscripts is AM 585c 4to, part of a larger collection of riddarasǫgur that Árni Magnússon had divided up into smaller units. The item before Nikuláss saga in this anthology is Gibbons saga, and the latter’s editor, R.I. Page, has indeed demonstrated that the Gibbons saga text in AM 585c 4to derives from S7 (see note 9), so the same might well be true of its companion text, Nikuláss saga' (21).

Sanders, Christopher (ed.), Bevers saga: With the Text of the Anglo-Norman Boeve de Haumtone, Stofnun Árna Magnússonar á Íslandi, 51 (Reykjavík: Stofnun Árna Magnússonar, 2001)

*Sandmann, Gert, Studien zu altenglischen Zaubersprüchen (Münster, Diss. Phil., 1975) XXXXstyle.

Sandred, Karl Inge. 1987. “Ingham in East Anglia: A New Interpretation.” Leeds Studies in English 18:231–40.

Sanger, Lawrence M., 'The Fate of Expertise after Wikipedia', Episteme, 6 (2009), 52-73; DOI: https://doi.org/10.3366/E1742360008000543

*Sauer, Hans, ‘Die 72 Völker und Sprachen der Welt: ein Mittelalterliche Topos in der englischen Literatur’, Anglia, 101 (1982), 29–48.

Sauer, Hans, ‘Towards a Linguistic Description and Classification of the Old English Plant Names’, in Words, Texts and Manuscripts: Studies in Anglo-Saxon Culture Presented to Helmut Gneuss on the Occasion of his Sixty-Fifth Birthday, ed. by Michael Korhammer (Cambridge, 1992), pp. 381-408. Corpus studied is from Herbarium and Antwerp-London glossary, about 205 words in all. Much useful stuff, incl. discussion of nativeness of some pant-names. But actually no ælfþone that I spot. Refs look handy but dammit none seems to cover MSS with ælfþone, or to be otherwise irrelevant/ought to have been on plants website list. Hmm. ‘The older [ie. pre-Linnaean] Latin and all the vernacular plant-names are unsystematic and unstable folk-classifica[384]tions, [n. 9: ‘This does not of course mean that everybody knew these plants and that all plant names belonged to the common vocabulary; on the contrary, quite a few plant names probably belonged to the specialised vocabulary of the Anglo-Saxon medical men (and women)’] and frequently there is no one-to-one correspondence between plant and name; this is also true of the Old English plant names’ (383–4). Among compound types (393–95) lists Noun+ing + noun. Has 3 egs—‘The three formations whose first element ends in -ing (æðelferðingwyrt, smeringwyrt, tunsingwyrt) are all difficult to explain and a number of explanations have been made. One possibility is to regard their first element as (derived from) a personal name’ (394)—going for maybe *Tungils wyrt (394–5). Cf. Kitson 1988. 396–67 on folk etymology, citable re ælfþone > alfwyrt comparisons. 398–400 re regular semantic patterns. In noun+noun commonest determiner is place where plant grows (398); second largest is comparison: garleac, ‘leek like a spear’ etc. If so then ælfwyrt maybe ‘makes you go mad like ælfe do’. Both elements might not include plant-name, nice example which he gives being ‘dolhrune (lit. ‘wound-sourceress [sic]’, i.e. ‘plant which is like a wound-soureress [sic] because it heals wounds’)’ (399). But 399 also gives selection of all sorts of other relationships too. Aqlso 400–402 ‘complex and doubtful motivation’, including dweorgedwostle: ‘Sometimes it is unknown or disputed which of two (or more) possible semantic relations between the constituents is the correct one or the original one. Dweorge-dwostle (lit. ‘dwarf-plant’) probably simply means ‘plant which is like a dwarf (i.e. which is as small as a dwarf’)’, thus belonging to the well-established group of plant-names containing a comparison (see above); but it has also been argued—though less convincingly—that dweorge-dwostle preserves one of the rare traves of Germanic beliefs and superstitions discernible in Herb and AntLonGl, meaning ‘plant which heals diseases (especially fever) caused by dwarfs’; a third interpretation (which is also unconvincing) takes dweorge actually to mean ‘fever’ here (‘fever-plant’, i.e. plant which heals fever’)’ (with refs!).

Sauer, Hans, ‘Animal Names in the Épinal-Erfurt Glossary’, in Text and Gloss: Studies in Insular Learning and Literature Presented to Joseph Donovan Pheifer, ed. by Helen Conrad O’Briain, Anne Marie D’Arcy and John Scattergood (Dublin: Four Courts Press, 199), pp. 128–158. Not that interesting, but 130–36 list ‘some problems of the analysis and classification’ which is methodologically citable. c. 114 different OE animal names in Ep-Erf (129), which he divides by etymology; vaguely useful to note that 13 simplexes are traceable (as animal names) to IE (140), 36 to Gmc (140–42) + 2 cpds back to Gmc (142–43), 17 back to Wgmc (143–44) + 6 cpds back to Wgmc (144), 23 ‘names apparently formed in Old English’ (144–146) + 15 ‘Compounds appaently formed in Old English’ (some of which will be gloss-words) (146–47), 6 Latin loanwords (147), 4 loan-translations etc (147), and butur-fliogae, probably Wgmc but 1st el loaned (148, discussed 144), and brooc from Brittonic (148).

Hans Sauer, 'The Old English Suffix -el/-il/-ol/-ul/-l (> ModE -le, cf. beetle, girdle, thistle) as Attested in the Épinal-Erfurt Glossary', in Innovation and Continuity in English Studies, ed. by H. Grabes (Frankfurt am Main: Lang, 2011), pp. 289--313.

Saunders, Corinne J., The Forest of Medieval Romance: Avernus, Broceliande, Arden (Cambridge, 1993). 1–10 historical b’ground re forest. Probably citable as survey. ‘The various but undoubted population of the forest and the existence of assarts and habitations within it requires a modification of the view of the medieval forest as dense, tree-covered and unknown; it rather seems to present a kind of combination landscape which is in part wild, but also productive, cultivated and sought after, sometimes by choice, sometimes forcibly’ (4). Hmm, useful point; discusses re ASC 755, Sigebriht’s death. Refs Jaques le Goff on this, The Medieval Imagination 47–59, 107–31. Cf. Anglo-Saxon laws on this too. ‘Most importantly, perhaps, these twelfth-century romanciers appear to have drawn upon an immense mass of Celtic material, mainly oral and now lost, but probably given a wide popularity in the twelfth century by the travelling jongleurs. So uncertain is the nature of this Celtic material that is represents a dangerous quicksand for the modern literary critic. Yet it cannot be completely ignored, for certain themes in the writings of Marie de France, Chrétien de Troyes and their contemporaries appear to stem directly from it, while the tristan legend is probably of Celtic origin’ (44). ‘Although the oral material does not survive, the earliest extant Welsh poetry provides us with a sense of the odd mixture of myth, folklore, history and pseudo-history making up Celtic tradition. In much of this poetry, the heroes, like those of the classical epic or the Metamorphoses, are related to or descended from the gods, but the tales claim, like the epics, to follow history. Setting tends to be confined to Britain, though not a great deal of geographic specification is given. Most remarkable and most influential on the romance [45] form is the characteristic style of these Celtic poems: they unfold in a strangely dream-like, irrational manner, filled with bizarre and unexpected supernatural occurrences. The marvellous is the norm. Poems from the thirteenth-century manuscripts The Black Book of Carmarthen [sic italics!] and The Book of Taliesin, apparently composed in the tenth or eleventh century and forming part of the “later Cynfeirdd”, present an already clear conception of a Celtic otherworld, Annwvyn [sic], whose inhabitants seem to be related to early Celtic deities. In these figures, the fées of medieval romance appear to find their origins. It is important to remark that the fées are not to be con fused with the modern concept of fairies or little people, a later invention. Fées are life-size and terrifying, with strong powers of enchantment. They are supernatural yet, unlike classical supernatural figures, not divine. The otherworld which they inhabit is often depicted as an island, separate from but existing in conjunction with reality’ (44-45). 135-6 re Sir Degarré.

Saunders, Corinne, Rape and Ravishment in the Literature of Medieval England (Cambridge, 2001). ‘Actual rape is found only on the margins of romance—in classical legend, in medieval chronicles, in Arthurian pseudo-history and in French non-romance … While the absence of rape becomes a statement of order within a kingdom and rape is consistently threatened, it is rarely instanced, and never within the narrative “here and now”. Ravishment, however, often with the (188) intention of enforced marriage, is a dominant motif, and the chivalric cutom of winning a lady through battle ensures that rape is neverfar from the action of romance. Violence is to some extent built into the conventions of fin’amors. But onlt when the threat of rape stems from the supernatural is it carried out, and thus the romances whose subect is the otherworld, in particular the Breton lays, offer the most developed and sustained treatments of actual rape’ (187-88). Casts an interesting light on the rapist knight in WBT. Re Josian in Beves of Hamtoune doing the Judith kind of killing the bastard husband bit: ‘Once again, however, the intention to rape proves villainy, which at the same time, preservation from the final dishonour of the body is crucial if the lady is to retain her reputation and virtue—indeed, the fact of preservation proves her virtue’ (206)—so, conversely, does Böðvildr’s raping prove her lack of it and desire for it. ‘The world beyond courtly civilisation and Christian order, that of the forest in Le Bone Florence, tends to provide th villain with a locus for attempted rape, but also possesses its own threats. The outsider, and particularly the pagan, distanced from the mores of the chivalric world, is repeatedly associated with overt sexual attack’ (206). NB her noting of ‘the familiar opposition of virginity and paganism’ (207). Yes. Does this apply to pre-Xian texts tho? (Cf. contrast between functionalism of elfy rape in SEL and Yngl.s.). Gendering is such an important part of defining the miðgarðr side of things, and sex of course fits into that; overstepping those boundaries (as in seiðr, ergi; Lokasenna’s insults revolve around sex and failing in masculinity) a big thing. Sexual perversion defines that which is on the útgarðr side—whether that’s giants or pagans. ‘The threat of the outsider in romance finds its most extreme embodiment in the monstrous figure who inhabits the wilderness itself—the giant’ (207). Yeah, giants and bodily distortion etc. NB La3amon’s trans. of Wace re the raping giant of Mont St. Michel (‘The exception to all the near-rapes of chivalric romance’ 207), who rapes both Helen daughter of Howel Duke of Brittany and her old attendant, calls giant eotend (l. 12927ff). NB the virgin dies, the matron survives to tell the tale, sufer more rape and be completely miserable (208-9). Entirely destructive force. Re Lybeaus Desconus giants: ‘They are part of the “outside” or natural world, where desire escapes its bounds’ (210); ‘The giants personify unrestrained, uncourtly desire, desire made monstrous and firmly associated with death through the images of fire and violence. Against this threat the knight stands, his role that of rescuer and protector, much like that of God in the saints’ lives … The presence of the outsider-rapist proves the excellence of the courtly world’ (210): again, contrast the rapist knight in WBT. He’s got it all wrong… Seduction by female magician in this text too. Cool. ‘Lybeaus Desconus is woven around the threats of the monstrous and the magical, the giant and the magician, to whose arts both men and women fall prey. It is the giants, however, who exhibit the basest impulses to sexual violation, and correspondingly the motif of rape is most overt in their attacks’ (210). ‘For more explicit depictions of rape in romance, however, we must move even boyond he giant, the figure on the margins of the human world, into the more distant realms of the supernatural’ (211). ‘Rapes associated with the supernatural or otherworld differ radically from those threatened by human enemies or lovers: they may be explicitly depicted yet have positive outcomes—most notably, the birth of a hero. In part, this pattern is shaped by the narrative demand for the hero to have an unusual conception, which marks his extraordinary nature in dynastic terms. Tales of supernatural conception play on the Biblical narrative of Christ’s incarnation, as well as on classical mythology. THe extraordinary conception may be morally ambivalent as well as or instead of upernatural. The histories of Arthur and Merlin provide the most celebrated examples of great men conceived through rape, a pattern that may be traced back to Ovid’s tales of the gods; moral ambivalence also marks late versions of the conceptions both of Saint Gregory and Roland, conceived in incest, and the story of Tristram, begotten by his dying father. Alexander, by contrast, is conceived through the machinations of the anchanted Nectanabus, who pretends to be a god. A parallel is also found in the life of saint Kentigern which recounts how Kentigern’s mothe is lured to the forest and raped by a certain Ewen, who is disguised as a woman. The motif of the supernatural origin of the hero, and, more generally, the association of rape and ravishmnet with the faery or supernatural world, is anchored in the romance of Merlin, but most fully explored in Middle English romance in the Breton lays’ (212). 212-33 ‘Otherworld romance’, focusing on Sir Degarré, Sir Gowther, Sir Orfeo. Sir Deg 213-18. ‘It is easy to classify the text as a misogynistic fantasy, in that the product of rape is the knight-hero himself. The romance’s ambiguous treatment of rape, however, becomes more explicable in light of the complexity of contemporaneous thought regarding rape. In addition, despite the endorsement of rape suggested by the conception of Sir Degarré, the crime is redressed on a structural level by the hero himself’ (213). NB opening a bit like WBT, kind of. Westward direction as a Breton Lai fairy motif 213, cf. Sir Deg l. 61; La3amon at the Argante bit I suppose. ‘The distress and rape of the damsel are bizarrely at odds with the physical attractiveness of the fairy knight and the setting. The violence of the scene is heightened through contrast with the courtly language of the knight … The conflation of love and violence here is particularly striking: the faery knight stands outside the laws and social and moral expectations of the human world, despite his familiarity with its language. His otherworldly nature is affirmed too in his prophetic statement that he is to beget a child on the woman’ (214). ‘The perspective gradually shifts from the distress of the woman to the nobility of Degarré himself, and suddenly the faery knight is referred to as the lady’s “lemman” (195), who sends her a pair of magical gloves from “fairi londe” (195), in order that she may later identify the child. Rape has been rewritten in the faery knight’s own terms as an act of love, which is to produce a great knight’ (215). Hmm, I wonder why the poet makes it a violent rape at all? Oh yeah, I guess because women can’t want to have sex; contra ‘The arrival of this apparently courteous figure might seem to herald the damsel’s rescue, or even the enactment of an idyllic love scene within the forest glade’—surely not, then? (214). The 2 index refs to King Horn have no mention of the ‘I want him to rape me’ line there. Can she have missed this point?! Weiss not in bibl. ‘Thus in a troubling leap, the narrative replaces the faery rapist with his son, the virtuous knight, and justifies ad rewrites the rape’ (215). When Degarré identified, c. 688-91, ‘Her reference to God is especially striking in that it places the entire rape within the framework of Christian destiny, and Degarré’s own reaction is above all curious and wondering, “Who-so hit au3t, he was a man” (716): he recasts his father as human and sets out on a quest to find him. Rape is reinterpreted as a mechanism shippefor the predestined conception of a hero, on whose exploits the story comes to focus. The woman herself concurs in this metamorphosis of her role from victim to honoured mother’ (216). ‘The narrative may also engage with contemporaneously held medical notions: if it was only possible for a woman to conceive after experiencing pleasure, the conception of Degarré could not be legally considered a rape, even if the act had been against his mother’s will’ (216). Degarré rescuing damsel from ‘misdirected force and lack of consent’ and so marries her (217): ‘Order is built upon disorder through the narrative movement from rape to marriage, from the forest glade to the castle, from the faery rapist to the noble knight’ (217). Degarré meets father c. 1076; ‘By refusing to accompany his father, presumably to an otherworldly realm, and inviting him instead to return to the court, Degarré effects the last stage in the reversal of the rape. The faery knight is to adopt the mores and laws of the human wolrd, and the violence of the rape will thus be rewritten by Christian morality’ (218)—the shield-maiden motif, but for men? Otherwordly shield-maiden forced to become human by marriage to active man; whereas the protgaonist here is the fairy-knight. Hmm. How does the effacing of the stain of rape compare with WBT?

218-28 ‘The Demon Lover’.

Saux, François H. M. Le, La3amon’s ‘Brut’: The Poem and its Sources (Cambridge, 1989). Re elves at Arthur’s birth, ‘Vissner ascribes the elves to Welsh tradition, on the grounds that “the imaginative Wlesh are not and never have been without fairy-tales” ’ (200)—the implication being that the Anglo-Saxons have been without them, then? Widespread: ‘It is therefore safer to conclude that these “fairy godmothers”, whatever their exact origin, were part of general medieval culture’ (200).

Sävborg, Daniel, Sagan om kärleken: Erotik, känslor och berättarkonst i norrön litteratur, Acta universitatis Upsalensis: historia litterarum, 27 (Uppsala: Uppsala Universitet, 2007). Sigurðar saga fóts on Page 559, 561, 569, 580, 583, 584-86. Has Stock Per 4to 7 as c. 1300-25--can that be right? 'En av huvudhandskrifterna, Stock. Perg. 4o nr. 7, dateras till ca 1300-1325 och är därmed äldre än flertalet handskrifter med islänningasagor', citing Kalinke 1993, 530 but there are two Kalinke 1993s in the bibl--probably Med Scan encycl I guess? (559). Is 'Siolaundum' referring to Själland in Sigurðarsaga fóts, in which case we have a vikingtastic setting (in Denmark) or is it southerntastic and so riddarasagatastic? (584). I' not sure what he concludes--read in more detail. When Ásmundr falls in love with Signý, we're never told as such: 'Tekniken är renodlad sagateknik. Här finns inte ens ett spår av hövisk känsloskildring. Tendensen fortsätter' (585). 586 n. 31: 'Motiviskt står sagan däremot inte nära Íslendingasögur. Motivet med kvinnan som mot sin vilja av fadern tvingas eller pressas att äkta en annan än den älskade finns visserligen i ett flertal islänningasagor ... men skildringen av brudrovet har parallell enbart i Víglundar saga, som är allt annat än typisk för sin genre; med denna saga delar Sigurðar saga fóts därtill vikten av brudens oskuld'--check what he means by this. Claim of direct influence? 'Även tanken på en närhet mellan fornaldarsögur och inhemska riddarasögur har ett visst stöt. Jag har flera gånger varit inne på gränsfall och omdiskuterade fall some Sigurðar saga fóts och Hjálmþés saga. Det finns härtill genealogiska förbindelser mellan personer i inhemska riddarasögur och fornaldarsögur.[fn. 37: Mellan Hálfdanar saga Brǫnufóstra och Ála flekks saga (HálfdBr 318), mellan Ásmundar saga kappabana och Sigurðar saga fóts samt mellan Bósa saga och Vilmundar saga viðutan (Bósa 322)]' (592). Wider argument that FSS and ÍSS behave in similar ways in portrayal of love but that RSS are different.

Sawyer, Birgit, The Viking-Age Rune-Stones: Custom and Commemoration in Early Medieval Scandinavia (Oxford, 2000). Pretty traditional historical study. 124–45 ‘Conversion’. 128 mentions ‘spells’; 5 in Denmark, 2 in Västergötland, but doesn’t list them. same page re ‘Invocations to Thor and representations of Thor’s hammer’. 4 or 5 invocations to thor, DR 110, 209, 220; Västergötland Vg 150, poss. Södermanland, Sö 140, which seems to link Thor with siþi—‘implying that Thor was a magician, thus expressing Christian contempt for the old gods’ citing Williams 1996, 299, 302–3. Hammer as cross debate of course. Anyway, may suggest prominence of Thor cult and citable as such. Includes catalogue of stones 

Sawyer, P. H., Anglo-Saxon Charters, Royal Historical Society Guides and Handbooks, 8 (London: Royal Historical Society, 1968)

The Oxford Illustrated History of the Vikings, ed. by Peter Sawyer (Oxford: Oxford University Press, 1997)

Sayers, Willaim, ‘Old Irish Fert “Tie-Pole”, Fertas “Swingletree”, and the Seeress Fedelm’, Études Celtiques, 21 (1984), 171–83. Well, very little to do with Fedelm that’s for sure!

Sayers, William. 1991. ‘Early Irish Attitudes toward Hair and Beards, Baldness and Tonsure’, Zeitschrift für Celtische Philologia, 44 (1991), 154–89

Sayers, William, ‘Irish Perspecitves on Heimdallr’, Alvíssmál, 2 (1992), 1–30

*Sayers, William, ‘Sexual Identity, Cultural Integrity, Verbal and Other Magic in Episodes from Laxdæla saga and Kormáks saga’, Arkiv för nordisk filologi, 107 (1992), 131–55; http://journals.lub.lu.se/index.php/anf/article/download/11515/10642.

Sayers, William, ‘The Alien and Alienated as Unquiet Dead in the Sagas of the Icelanders’, in Monster Theory: Reading Culture, ed. by Jeffrey Jerome Cohen (London: XXXX, 1996), pp. 242–63.

Scarfe Beckett, Katharine, Anglo-Saxon Perceptions of the Islamic World, Cambridge Studies in Anglo-Saxon England, 33 (Cambridge: Cambridge University Press, 2003). 'But while this may detract from the momentum of [24] Said’s thesis, it does not touch the period in which he is secure, between the eighteenth century and the present day, where, indeed, his argument achieves most conviction by integrating the long-lived notions embodied in the literature of the day with the political motivations and material desires which also characterised this period' (23-24); 'Yet, at the same time, Said – by rhetorically invoking an assumed repertory among his readers of negative associations with the medieval period that his critique largely ignores (suggesting that it was repressive, rigidly hierarchical, superstitiously resistant to new truths, unenlightened, barbaric, inferior, religiously extremist) – has himself to some extent ‘Orientalised’ the Middle Ages in denigrating the practice of ‘Orientalism’ ' (25).

*Schach, Paul, ‘Some Thoughts on Völuspá’, in Edda: A Collection Essays, ed. by Robert J. Glendinning and Haraldur Bessason (N.P.: University of Manitoba Press, 1983), pp. 86–116

Schadeberg, Thilo C., 'Historical Linguistics', in The Bantu Languages, ed. by Derek Nurse and Gérard Philippson, Routledge Language Family Series, 4 (London: Routledge, 2003), pp. 142–63. Seems like a good and mainstream intro to the field. 'The conclusion has to be that Bantu languages have the remarkable ability to act much more like a dialect continuum than as disrete and impermeable languages. Such progressive differentiation and convergence across dialects is commonly referred to as the wave model (as opposed to the tree model). Unfortunately, its graphic representations lack the simple beauty of tree diagrams. // In sociolinguistic terms, this means that Bantu speakers have long lived in a multilingual continuum, where many speakers master not just their own variety of speech but also those of their neighbours. Linguistic differentiation and convergence are actively pursued, one serving to establish distinct group identities, the other one to forge alliances and to foster good neighborship. The almost wilful selective adoption of new features is facilitated by structural similarities between Bantu languages. The comparativist can easily be misled by the apparent historical accuracy with which foreign words are adopted. For example, the word i=tára 'lamp' in Ha D66 is not a true cognate with but a borrowing from Swahili G42d taa, but we know this only because the Swahili word is itself a loan (from an unidentified source, possibly Indian). The 'sound correspondences' as such are unexceptionable, cf. Ha umu=kára : Swahili ma=kaa 'charcoal', where Swahili has lost the r (< *l) by regular sound change, whereas Ha has ingeniously inserted it in i=tára' (158). Really cool! Word for drum seems to be in Proto-Bantu (*ŋgoma).

*Scharer, Anton, ‘Buch und Heiligkeit: Überlegungen zur Frühzeit der Schriftlichkeit im angelsächsischen England’, Mitteilungen des Instituts für Österreichische Geschichtsforschung, 112 (2004), 80–91.

*Scherb, Victor I., ‘Assimilating Giants: The Appropriation of Gog and Magog in Medieval and Early Modern England’, Journal of Medieval and Early Modern Studies, 32 (2002), 59–84.

Scherr, Jennifer, ‘Are there any “Holy Wells” Associated with the Scandinavian Goddess Freyja?’, Living Spring Journal, 2 (2002), http://www.bath.ac.uk/lispring/journal/home.htm (accessed 2-1-2004). ‘Margaret Gelling now thinks that it may indeed be worth reinvestigating for formerly unproven Frig names. A 10th century form for Friden (Db), in a charter discovered in 1983, has the spelling Frigeden, ‘and “Frig’s valley” is almost certainly the meaning’ (I quote MG in a letter to me). She has also acknowledged Fryup as “Frig’s remote valley (OE hop)” in her new book (Gelling 2000)’.

Schiff, Leon, The Differential Diagnosis of Jaundice (Chicago, 1946). ‘Jaundice is at times accompanied by bradycardia … and by itching of the skin, the cause of which is not known’ (16, citable for skin itching; see also 220–21 ‘pruritus’ [=itching without visible eruption]).

Karl Schiller and August Lübben, Mittelniederdeutsches Wörterbuch, 6 vols (Bremen: Kühtmann, 1878), atleast 2 vols http://archive.org/details/mittelniederdeu01schigoog

*Schjødt, J. P., ‘Aser og vaner: Historie eller struktur?’, Fallos, 5 (1984). Looks like it’ll be like 1991. Ignore?

Schjødt, Jens Peter, ‘Horizontale und vertikale Achsen in der vorchristlichen skandinavischen Kosmologie’, in Old Norse and Finnish Religions and Cultic Place-Names, Based on Papers Read at the Symposium on Encounters Between Religions in Old Nordic Times and Cultic Place-Names Held at Åbo, Finland, on the 19th-21st August 1987, ed. by Tore Ahlbäck (Åbo, 1990), pp. 35–57.

Schjødt, Jens Peter, ‘Relationen mellem aser og vaner og dens ideologiske implikationer’, in Nordisk hedendom: et symposium, ed. by G. Steinland, U. Drobin, J. Pentikäinen and P. Meulengracht Sørensen (Odesne, 1991), pp. 303–19. 303–4 theoretical musings. 304–5 brief summary of vanir characteristics with usual suspects to the fore: fertility, sex, abundance, ár ok friðr, the dead (grímnism. 14). ‘Dette skyldes bl. a., at Snorre, der giver os de fleste og nogle ad de vigstigste [most important] informationer, med sit euhemeristiske udgangspunkt ikke kan placere vanerne i et vertikalt system, men derimod hævder, at de oprindeligt beboede Vanaheim, der må formodes at være et sted i Asien’ (305). Interesting for explicit Snorri’sgreatness anyway. Connections with dvergar breifly (sörla þáttr and origin of Skíðblaðnir), 305. 305–7 re assocs with álfar. ‘I Grímnismál får vi at vide, at Frey bor i Alfheim, og i Lokasenna siger [says] Elder, da Loke træder ind i salen, at “blandt aser og alfer herinde er ingen i ord din ven”, omend der i såvel indledningsprosaen som i selve sennaen udelukkende [excluding, shutting out] er tale om aser og vaner’ (306). quotes on loósálfar and døkkálfar; ‘Denna opdeling af alferne i to grupper,der er hinandens modsætninger, kan selvfølgelig være et indfald [idea] fra Snorres side, eller i hvert fald en efterhedensk forestilling, som bl. a. de Vries mener (1956–57, I: 259), men det behøver ikke at være det, idet [as] kan være tale om, at Snorre her beskriver to aspekter ved alferne, der konstituerer dem som gruppe, nemlig henholdsvis som dødsmagter og som frugtbarhedsmagter’ etc. on this theme (306). Likes to assoc elves with fertility and the dead, 306, with usual suspect—Óláfr Guðrøðarson. keen to emphasise ‘vanernes chthoniske karakter’ (307). Hmm, well, probably worth mentioning as an aspect of them other than sex. You wrote a nice note on this re the ‘amoral elves’ line, here it is for when you need it: 1 . Schjødt 1991, 306 offers a more sophisticated variation on the theme, seeing in Snorri’s material reflexes of associations of álfar on the one hand with fertility and on the other with the dead; but I am sceptical of the evidence for associations with the dead: see below on Óláfr Guðrøðarson (TTTT); as for Sigvatr’s álfablót, I, unlike Schjødt, see no necessary connection between that and the dead. In some ways this is a slightly reductionist view: but other if hints associating álfar with the dead (basically the hints for such associations for vanir) are accepted, then such hints must also be admitted to be so pervasive throughout our Norse mythographic material that they cannot be taken to be distinctive.

Schlutter, O. B., review of John van Zandt Cortelyou, Die altenglischen Namen der Insekten, Spinnen- und Krustentiere, Anglistische Forschungen, 19 (Heidelberg: Winter, 1906), in Englische Studien, 38 (1907), 297–305. ‘Nicht unterlassen will ich auch, auf eine notiz im Cod. Oxon. Jun. 83 (Ahd. glossen II, 162 8–16) hinzuweisen, wo anscheinend ælfisce wihte als altenglische benennnung [sic] für schnaken (κώνωπες) auftaucht, wenn anders meine vermutung gegründet ist, dass Galli verderb aus Āgli = Angli ist. Es heisst da: [I do not desire to be suppressed also, on a note in Cod. Oxon. Jun. 83 in addition to show where apparent ælfisce wihte as OE naming for cranefly appeared, if/when otherwise my suspicion is found (?), that Galli is a ?mistake for XXXX = Angli. It goes like this:] alucinare dicitur uana somniare. tractum ab alucitis quos cenopos (dh. conopes) dicimus. sicut petronius arbiter vernalia ma [~ on a] inquid ma [macr on a] lucite molestabant. [note 1: Nach dem zitate Steinmeyer’s heisst es bei Petronius: nam comptum me vernales alucitae molestabant. Hier scheint vernalia animalia me, alucitae, molestabant zu lesen zi sein.] Hos Galli Eluesce wehte uocant. Hos bezieht sich augenscheinlich auf [Hos ?seemingly refers to] cenopos = conopes [canopies, mosquito nets], und Eluesce wehte ist wohl kentisch für Ælfisce wihte. Damit wäre zugleich ein altenglischer beleg für ne. elvish gewonnen, das nach den NED. erst mittelenglisch (ca. 1340) in Gaw. und Knt. 681 wyth an aluish mon bezeugt ist’ (300).

Schmeidler, Bernard (ed.), Adam von Bremen: Hamburgische Kichengeschichte, 3rd ed., Scriptores rerum germanicarum in usum scholarum, 2 (Hanover: Hahnsche, 1917)

Schmitt, Jean-Claude, The Holy Greyhound: Guinefort, Healer of Children since the Thirteenth Century, trans. by Martin Thom, Cambridge Studies in Oral and Literate Culture, 6 (Cambridge: Cambridge University Press, 1983); trans. from Le saint lévrier: Guinefort, guérisseur d'enfants depuis le XIIIe siècle (Paris: Flammarion, 1979). text, an eyewitness exemplum by dominican friar Stephen of Bourbon, who dies 1262, 2–4. Re the dog’s grave etc. ‘Ad quem cum veniret, sal et quedam alia offerebant, et panniculos pueri per dumos circumstantes pendebant, et acum in lignis, que super creverant, figebant, et puerum nudum per foramen quod erat inter duos truncos [MS: truccos] duorum lignorum [introducebant], matre existente ex una parte et puerum tenente et proiciente novies vetunka que erat ex alia parte, cum invocatione demonum adjurantes faunos, qui erant in silva Rimite, ut [MS: ubi] puerum, quem eorem dicebant, acciperent morbidum et languidum, et suum, quem secum detulerat, reportarent eis pinguem et grossum, vivum et sanum’ (3). on faunus in Stephen’s world and learning 20–21. ‘In the First Continuation of Chétien de Troyes’s Perceval, Carados learns that his true father is not the husband of his mother Ysave, but the magician Eliaurès, with whom she had committed the sin of adultery. In order to take revenge upon Eliaurès, Carados forces him to couple with a lisse, i.e. a greyhound bitch, with a sow and with a mare. Each of these female animals lets drop a little one, which receives a name. Te piglet is called Tortain, the colt Lorigal and the young greyhound Guinalot’ (146). Note says comparison with Math made by Dumézil, The Destiny of the Warrior. ‘Just think what services a Stith Thompson of hagiography might render!’ (173). 465.17.c.95.12 NF2

*Schmitt, Jean-Claude, ‘Temps, folklore et polique au XIIIe sicle. A propos de deux récits de Walter Map, De Nugis curialium, I, 9 and IV, 13’, in Le Temps Chrétien de la fin de l’Antiquité au Moyen Age, IIIe-XIIIe siècle (Paris, 1984), pp. 489-516.

Schmitt, Jean-Claude, Ghosts in the Middle Ages: The Living and the Dead in Medieval Society, trans. by Teresa Lavender Fagan (London, 1998) [NF2 464:3.c.95.10] (Originally paris 1994). Might be other interesting stuff by the same geezer.

INTRO: ‘Claude Leconteux is to be congratulated for having emphasized the debt that the ecclesiastical and Latin literature of the Middle Ages owed to Germanic traditions. He has shown how the Christian duo of the soul (immaterial and eternal) and the body (material and perishable) has sometimes served only to superficially mask the Germanic pagan concept of a quasi-physical double (hamr) tat survives after death’ (3, citing *Fantômes et revenants au Moyen Age (Paris, 1986) [req’d]; *Fées, sorcières et loups-garou au Moyen Age (Paris, 1992)). However, ‘Although legacies and, consequently, an “archaeology” of medieval texts must not be ignored, I intend rather to show how beliefs and the imaginary depend above all on the structures and the functioning of the society and the culture at a given period of time’ (3). ‘Eager to support the unity of the living and the dead, the church gladly repeated tales of ghosts’ (4). ‘…the memoria, as a form of collective memor, was a social technique of forgetting. Its function was to “cool off” the memory under the guise of maintaining it, to soothe the painful memory of the deceased [5] until the memory became indistinct’ (4-5). ‘In all cases, the dead person in question was called back to the “memory” of the living undoubtedly not only for the greater benefit of the dead person’s soul but also for that of the church, the great arranger of paid suffrances for the dead. Paradoxically, the medieval church, which in the early centuries had shown great reluctance toward a belief in ghosts, claiming that this belief was characteristic of “paganism” and of “superstitions”, was this now at the origin of a containment and an exploitation of such beliefs’ (6).

Very handy para: ‘Historians and ethnologists commonly speak of a “belief in ghosts.” But what does this really mean, and how can the historian ascertain past beliefs? One of the recent advances in the “anthropology of beliefs” is to question the ill-considered uses of the notion of “belief” [ref to fr. anthrop]. We must be careful not to reify belief, to turn it into something established once and for all, something that individuals and societies need only express and pass on to each other … a belief is a never-completed activity, one that is precarious, always questioned, and inseparable from recurrences of doubt. There is nothing less fixed and less assured than this activity of believing: the ethnologist who interviews subjects several times in a row, under different circumstances, quickly becomes aware of this. Faced with a single document written down for all time, the historian is in a different situation. At least the historian too can look carefully at the conditions under which an utterance of belief was made, at the forms and genres of the tales being analyzed, for the essence of beliefs is largely dependent on these forms’ (7). Aspects of descriptions of ghosts as to boost credibility (official culture down on dreams, so folks claim to be fully wakeful etc, 8).

§5 ‘Hellequin’s Hunt’ 93-121. Earliest mention by Orderic, he claims (93). Book 8, chapter 16. Summarises 94-7; familia Herlechini. Oh, so that’s where the Walter Map name comes from. Not very like p’bro’ chron: much more organised, dante-esque, Xian significance of the all the purgatorial stuff completely clear (at least as re-told). ‘The very name “Hellequin’s hunt,” the detail of the four medlar trees, and the role of the young priest as a “messenger of souls” sketch the folkloric content of the document. But this text is foremost a product of the scholarly culture of that time—throug its author and lits language, through its classic listing of the infernal tortures that are found of the tympanum of Conques, and also through its narrative structures, whose coherence dows not appear to me to have been enhanced even though it reinforces its ideological significance’ (97). NB 3 order of soc. reflected in the procession, most attention on knights—of course. Tacitus has Harii ‘who fought at night while taking on the appearance of an army of ghosts’ (100), but his point is that there’s v. little ev. of this stuff till c. 1000 (101): ‘Especially begging interpretation is the transformation of the documents, the sign of a more general ideological and social mutation’ (100). ie. why does this stuff break into the mainstream?

Re p’bro’, ‘Let us note here, for the first time, the theme of the hunt and also the connection between a lapse in royal power and the apparition of te “Wild Hunt”. The more often royal power, for better of worse, made its presence known—and this would increasingly be the case in twelfth-century England—the more the troop of dead hunters or warriors tended to be identified with the feudal monarchy in the the reverse mode of an infernal royalty’ (109). ‘Walter Map’s text is interesting primarily because it proposes an explanation of the name “Hellequin’s hunt”, gives a face to its eponymous chief, and above all, reveals a true myth of the origin of the hunt, which goes back to the Celtic origins of the population of Great Britain. The name of the hunt is believed to have come from that of the king of the very ancient Britons, King Herla, who had concluded a pact with the king of the dwarfs (the “Pygmies”, says our author), that is, the dead’ (111). 112 nbs Herla’s conversation with shepherd emphs. that A-Ss have come while Herla was away etc. ‘In this tale … the theme of the pact between the living and the dead stands out. This is essential to the tale, since Walter Map sees the acceptance of the pact as King Herla’s fundamental error and the reason for his punishment. This agreement suggests a diabolical pact, but Walter Map does not call it that, and on the contrary, he preserves the ambivalence of the tale. King Herla’s error resides above all in the imbalance of the exchange: the dwarf, through his increased gifts, ruins the reciprocal relationship that he himself proposed. Without expecting any gift in return, the giver doubles his offering: he crushes the other man with his gifts. King Herla is literally paralyzed by the generosity of his partner, to the point of no longer being able to get down from his horse. This is what condemns him to the wandering of the dead’ (112). Similar motif in Orderic’s narrative—Walchelin tries to nab a horse of the dead (112). And perhaps more strikingly—none of the clericisation which Orderic shows. 116-19 re demonization (diabolisation) of Arfa and place in wild hunt—from C12 on. NB arfa like Herla as king of the very ancient Britons (118).

Schmitt, Margarete (ed.), Der Grosse Seelentrost: Ein niederdeutsches Erbauungsbuch des vierzehnten Jahrhunderts, Niederdeutsche Studien, 5 (Köln: Böhlau, 1959)

*Schneider, K., ‘Die strophischen Strukturen und heidnisch-religiösen Elemente der ae. Zauberspruchgruppe wið Þeofðe’, in Festschrift zum 75. Geburtsdag von Theodor Spira, ed. by H. Viebrock and W. Erzgräber (Heidelberg, 1961), 38-56. Literary approach, says Nöth. [730:1.c.95.22]

Schneider, Karl, ‘Zu den ae. Zaubersprüchen Wið Wennum und Wið Wæterælfadle’, Anglia, 87 (1969), 282-302. Basically a commentary on each. Partial summary Cameron, p. 156. Pro chicken-pox in wæter- (294-5), tho’ with no extra ev, cites Dobbie 1942, cxxxvi and Magoun 1937, 29 as not sure what it is. But they predate Storms. Nowt obviously re elves. ‘das Problem 2 ist für sie nicht relevant’ re ‘das Problem der Verchristlichung heidnischer Sprüche’ (282. Does that imply what I think it does? ‘Die ae. Benennung der Krankheit als “Wasser-elfenkrankheit” [hyphen at line-break] versteht sich von der medizinisch-vorwissen-schaftlichen [2nd hyphen at line break] Auffassung der frühzeit her, daß die Pocken wegen der Wasserhaltigkeit der Bläschen durch Wasserelfen verursacht seien’ (295. ‘…that the pocks by reason of the water-holding-XXXX, the blisters through water-elves…). ‘Eine weitere Zeile Eorþe… [301] ist an den wæterælf als Verursacher der Wunden gerichtet’ (300-1). Return hither. Translate.

*Schrader, Otto 1 (Berlin–Leipzig 1917–23), 22-23 re wyrm as house-protectors. Looks interesting, if you ever find the book…

*Schrader, Richard J., ‘Sacred Groves, marvellous Waters, and Grendel’s Abode’, Florilegium, 5 (1983), 76–84

Schram, Kristinn, `Borealism: Folkloristic Perspectives on Transnational Performances and the Exoticism of the North' (unpublished Ph.D. thesis, University of Edinburgh, 2011). https://www.era.lib.ed.ac.uk/handle/1842/5976.

Schram, Kristinn, `Banking on Borealism: Eating, Smelling, and Performing the North', in Iceland and Images of the North, ed. by Sumarliði R. Ísleifsson (Québec: Presses de l'Université du Québec, 2011), pp. 305--27. 'Can one draw a line between marketing and tradition?' she asks herself; and 'can one base identity on irony?' (305).

Hannes Smárason as reported in Schram, A. 2007. Spútnik Íslands. Krónikan, 1(1): 30-33XXXXX útrásarvíking stuff.XXXXX

Schramm, Gottfried, Namenschatz und Dichtersprache: Studien zu den zweigliedrigen Personennamen der Germanen, Ergänzungshefte zur Zeitschrift für vergleichende Sprachforschung auf dem Gebiet der indogermanischen Sprachen, 15 (Göttingen, 1957). 166 disusses element *-rúnó [macrons], usefully enough if briefly. Citable. Also 135–36 on the same. Sees to be into syntagmatic relationships meanings…

Schrijver, Peter, ‘The Rise and Fall of British Latin: Evidence from English and Brittonic’, in The Celtic Roots of English, ed. by Markku Filppula, Juhani Klemola and Heli Pitkänen, Studies in Languages, 37 (Joensuu: University of Joensuu, Faculty of Humanities, 2002), pp. 87–110. Basically argues that although there’s loads of Latin loans in Welsh, they almost always preserve classical vowel-length distinctions. So either they’re all really early, or they’re assimilated to Brittonic phonology or both. This doesn’t imply structural influence from Latin to Brittonic. But he also argues that lots of Welsh sound changes and even more Cornish ones reflect influence of Romance phonology. So he argues that the loans come at an earlier stage but before Romance totally takes over, it crumbles because of fall of Empire. Phonological influence would then be because Romance-speakers displaced by A-Ss move West, and their Romance dialects have a substrate influence on the Brittonic that they learn. Either they’re powerful or very numerous, so their pronunciations stick. He prefers numerous but not powerful to explain lack of loanwords. Somewhere implicit in this argumentation is the idea that the south east must have become Romancetastic. ‘It is generaly assumed that the Brittonic influence on Old English is limited to a handful of loanwords, none of which express elementary notions, and a series of toponyms. ... [103] it seems to be agreed that Brittonic influence of a more structural nature is wholly absent in Old English. English morphosyntactic and phonological features that have been ascribed to a Brittonic substratum do not emerge in the written record before the Middle English period, as the other articles presented in this volume amply illustrate. This chronological dimension is accompanied by a geographical dimension: Brittonic features do not surface in the Southeast and East nearly as densely as in the Highland Zone (cf. David White’s contribution to this volume). It is therefore no surprise that Middle English, the focus of which lies in Anglian teritory, shows Brittonic features, whole Old English, with its West-Saxon bias, does not. In view of what has been discussed in section2, the reason for the geographical difference becomes clear: South and Southeast England were primarily Latin-speaking areas at the time of the Anglo-Saxon settlement, while in the northern and western Highland Zone Brittonic had managed to survive’ (102–3). Then redevelopes previous arguments based on the similarity of North Sea Germanic vowels and Brittonic vowels just before the new quantity system. Previously used Brittonic evidence to argue for early Celtic substrate in the region. Now prefers to see influence on OE transmitted through British Latin substrate, itself influenced by Brittonic substrate! But then goes for an earlyromance influence on North Sea Germanic generally (102–8). How would he explain the similarity of Finnish monophthongs to OE then?! 109 has a handy summary of the arguments.

Schrijver, Peter, Language Contact and the Origins of the Germanic Languages, Routledge Studies in Linguistics, 13 (New York: Routledge, 2014). Work on contact linguistics has helped us develop an understanding of the kinds of changes that happen to languages in these circumstances. This book is a rather grand experiment in trying to use changes to past languages to reconstruct the kinds of contact that might have produced these changes. Regarding the explanation for the cultural shift from Roman to Anglo-Saxon culture, 'To a large extent, it is linguistics that is responsible for thinking in terms of drastic scenarios' (p. 16). 19-20 on rarity of British Celtic loanwords and place names, citing Oliver's North American model. 20-22 on the possibility that Celtic influence only becomes visible in ME. 'The weight of evidence in favour of Middle English convergence towards British Celtic is such that it cannot reasonably be denied anymore' (22) -- though this depends on assuming similar causes for similar developments in Continental West Germanic. 31-34 (and more widely 31-48, which takes in inscriptions etc.) on how Latin may have been more prominent than Celtic in eastern England (partly because attested Celtic languages undergo such rapid and romancetastic changes, which look like influence from an influx of Latin-speakers) -- what Schrijver calls 'Latinate Celtic' on p. 32. Schrijver argues that because Latin loan-words in Welsh are earlier, this reflects interference from relatively low-status speakers switching from Latin to Brittonic without influencing the vocab of the target language. 'This linguistic scenario evokes images of [33] large numbers of destitute Latin-speaking refugees from the Lowland Zone entering the Highland Zone before the gradual advance of the Anglo-Saxon warrior-settlers in the fifth and sixth centuries' (32-33). And concludes that maybe we shouldn't expect to find Celtic influence on early OE because A-Ss are meeting Latin-speakers. Celtic elements in English place-names always monothematic or qualifiers of dithematic names and could therefore be Celtic place-names fossilised in Latin usage -- a contrast with Latin loans that become generics like ceaster, stræt, etc. 49- on the case for Lowland British Celtic being more like northern Gaulish than the common ancestor of the medieval Brittonic languages. 'The traditional claim that the Old English language was not influenced by the language of pre-Anglo-Saxon inhabitants of Britain is based on a confrontation of Old English and Highland British Celtic, which has turned out to be irrelevant ... The correct way of positioning the question is to ask whether Old English was infuenced by Lowland British Celtic and/or by Late Spoken British Latin' (which is tricky as we have no direct evidence for either!) (58). 50- argues that OE vowel system changes in surprising, non-trivial ways that nonetheless are consistent with developments in British Highland Celtic. Drift is enough to show the the presence of i-mutation is not caused by Celtic, but the precise process might be influenced by it. But doesn't think that attested evidence for Gallo-Romance or Highland British Celtic fits the bill for explaining what happens in OE. Argues that the dramatic set of changes in Irish C5-6 are surely because Irish was rapidly expanding in Ireland at that time and being affected by local substrates (with Irish first arriving c. first C AD) -- daring but interesting (81-82 for key statement, continues up to p. 87). 82-83 re loanwords in Irish in p- as being from a pre-Irish language; moreover Latin loan in Irish before it developed its own p sound change p to kw > k , so the p-loans must be quite late. Thus 83- 'Old Irish is Proto-Irish': lack of dialectal diversity doesn't just seem to be because of a literary standard but, Schrijver reckons, because it really was uniform -- and if so a newish arrival (maybe provoked by the Roman conquest of Britain?). Reckons Irish and British Celtic were still identical first-century AD. Which would mean that Old Irish gives us a good idea of what British Celtic had been like. 87-91 argues that OE is Gmc with an 'Irish'-type Celtic substrate: i-mutation (cf. palatalisation), breaking (re velarisation). Interesting. I.e. OE sounds influenced by British (Lowland) Celtic or 'Latin with a heavy Celtic accent' (quoting 93). Even gets into the detail of arguing that posh Latin-speakers fled Anglo-Saxons west into highland Britain, while the Celtic/heavily-accented people stayed behind to assimilate to OE. Sees Verner's Law as a copy of Finnic rhythmic gradation and tentatively suggests that the first Gmc sound shift was triggered by 'new speakers' inability to cope with the difference between voiced and voiceless plosives' (quoting 179). Argues firmly that Germanic changes from IE because of being adopted by Finnic speakers (and the reason why vowels don't change is that Gmc doesn't have any that aren't already in Finnic speakers' repertoires) -- doesn't talk about Gmc vowel harmony, perhaps curiously. Meanwhile, Saami is known to have borrowed lots of words from alost language as it moved north ('Lehtiranta (1989) estimated that about 40 to 50 percent of the earliest Saami lexical stock lacks an etymology' (p. 193)). It has some changes to its vowels strikingly similar to those in early North and West Gmc (but not Gothic). Schrijver reckons we're not seeing contact between Saami and Germanic as in both cases the languages are innovating in surprising ways, but rather that they're both coming into contact with the same lost language (or different languages with similar characteristics).

Schröder, Arnold, Die angelsächsischen Prosabearbeitungen der Benediktinerregal, 2nd ed. (Darmstadt, 1964)

Schröder, Franz Rolf, ed. Hálfdanar saga Eysteinssonar. Altnordische Saga-Bibliothek 15. Halle a. S.: Niemeyer, 1917.

*Schönbach, A. E., Studier zur Geschichte der altdeutschen Predigt., II: Zeugnisse Bertholds v. Regensburg zur Volkskunde, Sitzungsberichte d. philos.-hist. Classe d. kaiserl. Akad. d. Wissenschaften 142 (1900), pp. 1–156. 18 and 22 app. has the night nachtfaren/maren bit.

Schulte, Michael, 'The Phonological Systems of Old Nordic I: Old Icelandic and Old Norwegian', in The Nordic Languages: An International Handbook of the History of the North Germanic Languages, ed. by Oskar Bandle and others, Handbücher zur Sprach- and Kommunikationswissenschaft, 22, 2 vols (Berlin: de Gruyter, 2002--5), i pp. 882--95.

Schulte, Michael, 'Phonological Developments from Old Nordic to Early Modern Nordic I: West Scandinavian', in The Nordic Languages: An International Handbook of the History of the North Germanic Languages, ed. by Oskar Bandle and others, Handbücher zur Sprach- and Kommunikationswissenschaft, 22, 2 vols (Berlin: de Gruyter, 2002--5), ii pp. 1081--96.

Schulz, Katja, Riesen: Von Wissenshütern und Wildnisbewohnern in Edda and Saga, Skandinavische Arbeiten, 20 (Heidelberg: Winter, 2004). 'Umstritten ist die Interpretation der darauf folgenden Strophen 23-26, die den ersten Krieg beschreiben, und ihr Zusammenhang mit den Strophen 21f., der Gullveig/ Heiðr-Episode. Aufgrund der Erwähnung der Wanen ... haben weite Teile der Forschung diese Strophen als Beschreibung jenes Kriegs zwischen den Asen und den Wanen aufgefaßt, den Snorri in Ynglinga saga k. 4 und Skskm. k.4 (57) überliefert. Bei einer solchen Deutung bleibt jedoch ein Bruch in der Strophenfolge 21-26: Faßt man Gullveig also Wanin auf, bleibt die Auslieferung von Óðs mær (= Freyja) an die Riesen in 25 unverständlich. Faßt man hingegen Gullveig als Riesin auf, würde zwar erklärt, daß die Götter eine ihrer Frauen als Entschädigung für die Mißhandlungen Gullveigs an die Riesen ausliefern sollen, eine Auseinandersetzung mit den Wanen aber bliebe ohne jeden Zusammenhang. // In einen plausiblen und bruchlosen Zusammenhang lassen sich sie Strophen 21-26 nur bringen, wenn man Vsp. 24 nicht im Sinne eines Kriegs zwischen Asen und Wanen auffaßt, sondern als gemeinsamen Kampf der Asen and Wanen gegen [109] die Riesen. Das Durchbrechen der Verteidigungsanlage um die Asen burg (brotinn var borðveggr / borgar ása "durchbrochen war die Plankenwand / der Burg der Asen" 245-6) wäre dann nicht Ergebnis eines Angriffs der Wanen, die die Befestigung von außen einreißen, sondern ihr Ausmarschieren als besonders kampfkundige Vorhut gegen einen Angriff durch die Riesen. Auch sprachlich ist siese Deutung besser mit Vsp. 24 zu vereinbaren, da sonst die Abfolge 'Niederbrechen der Plankenwand'--'betreten des (außerhalb der Befestigung liegenden) Kampffeldes' als syteron proteron aufgefaßt werden müßte. Gullveig wäre bei dieser Interpretation eine Riesin, für deren Mißhandlung die Götter Schadenersatz zu zahlen haben (235-6) Der erste Krieg fände dann statt, weil die Götter den Riesen diese Vergeltung (die Übergabe von , vgl. 257-8) nicht leisten wollen, sondern im Gegenteil Wiedergutmachung für den durch Gullveig/Heiðr erlittenen Schaden einfordern.odin will den Krieg dadurch entscheiden, daß er seinen Speer in die angreifende Schar der Riesen schleudert (241-2), doch es gelingt den Angreifern, die Befestigung um die Asenburg zu durchbrechen. Die Wanen, die den Ausgang des Krieges vorassehen (vgl. vígspá 247), betreten das Schlachtfeld (245-8). Da die Gotter die Schlacht verloren haben, suchen sie nun, diejenigen (hverir) ausfindig zu machen, die Óðs mær den Riesen versprochen haben bezeihungsweise für die Niederlage verantwortlich seien (vgl. hverir hefði lopt alt / lævi blandit "wer die ganze Luft / mit Unheil vermischt hätte" 255-8). Einzige Möglichkeit, die Übergabe Freyias an die Riesen zu verhindern, ist die Nichteinhaltung der mit den Riesen getroffenen Vereinbarungen, und es ist allein Thor, der dazu in der Lage ist, mit Gewalt die Abmachungen zunichte zu machen (26). Auch für die Strophengruppe 24-26 liegt es also nahe, einen Angriff durch die Riesen anzunehmen, ein Eindringen auf die Welt der Götter vor den Ragnarǫk, das aber noch abgeweht werden kann' (108-9). [Saga-book 29 (2005) has a review by Larrington: 'Embedded in the survey of giant activity in the Poetic Edda is the arresting proposal, following the proposition of Eugen Mogk (1925), that the conflict traditionally labelled as the war between the Æsir and the Vanir in V†luspá vv. 23–26 is actually fought by both tribes of gods in alliance against the giants (p. 108). This interpretation hinges on Gullveig–Heiðr being a giant (analogous to the giant-maidens of v. 8) and explains the giants’ demand for Freyja in v. 25 as compensation for the woman they have lost. When the wall [140] of Ásgarðr is broken the Vanir advance against the giants on the plain. That they are vígspár enables the Vanir shrewdly to position themselves on the side of the victors. Though Snorri’s treatment of the war as occurring between Æsir and Vanir is mentioned, Schulz does not explain satisfactorily why he mis- understands V†luspá so radically.']

Schulz, Monika, Magie oder: Die Wiederherstellung der Ordnung, Beiträge zur Europäischen Ethnologie und Folklore, Reihe A: Texte und Untersuchungen, 5 (Frankfurt am Main: Lang, 2000). ‘Magic or the re-establishing of order’ I fink. XXXXcheck out, c. pp. 62–85 seem to be re charms and have elf-refs.XXXX based on Corpus der deutschen Segen und Beschwörungsformaln (CSB). ‘of prayers and adjurations’ or somesuch.

*Schütte, G., Our Forefathers, the Gothonic Nations, trans. by Young (Cambridge, 1929-) [MG. 17. 1-]. Bonser 1963 (148): Schütte says that sorceresses on the Continent ‘are always called by professional names, never by personal ones: Veleda, Albruna, ganna, Waluburg. The name veleda is borrowed from Celtic; Old Irish fili, gen. filed, from the root vel ‘to see’. Ganna is probably connected with Old Norse, gandr, ‘Stick, wizard’s wand’ … Waluburg is probably connected with Gothic walus, ‘stick’ ‘ (i, 237). Hmm, sounds a bit dodgey but also v. interesting. esp. Albruna.

Scott, David Clement, A Cyclopædic Dictionary of the Mang'anja Language Spoken in British Central Africa (Edinburgh: Foreign Mission Committee of the Church of Scotland, 1892). Author actually given as 'Rev. David Clement Scott / B.D. F.R.S.G.S. / Church of Scotland, Blantyre'. For biog see http://www.mundus.ac.uk/cats/1/56.htm; DOI 10.1080/00358530500303650; Ross 1995 seems to have a ch. on him too. 'PREFACE. / _____ / THE MANG'ANJA / for part of the great River and Lake branch of the Bantu race, and Chimang'anja is the language of the River or Lake (nyasa, nyanja, ng'anja, , meaning lake, river, or water). The dialects of Chikunda, Ambo, Chipeta, Anguru, are but slightly modified Mang'anja. // The Mang'anja are related more closely to the Zulu, Kaffir, and Congo tribes than they are to the Coast tribes, as represented by Swahli, migrative Yao, Lomwe, and others; and their River and Lake descent is well indicated by their name. The first general outlines of the movement and branching of the race are seen in the relation of the languages above mentioned. The movement seems to have been from North Central Africa along Lake and River to the south, and the separation from the Coast tribes must have been long anterior to the comparatively late separation of Zulu and Congo tribes, and the quite recent branching of Mang'anja into its various dialects. [NB implicit migration and stammbaum model?] The history of the people is written in their languages, [vi] and the elucidation will come in reverent comparing of this "scripture with scripture". [Whatever that means--no reference at any rate!] // Enough is known of the languages to get at the heart of the people. We wholly believe that language is the poetic or creative attempt of a people to incarnate will and spirit in sound and word, and this it is neither a copy of nature, nor an unconscious reproduction of it, nor spasmodic sound. The consciousness by which it is formed is poetic and prophetic, not interpretative; it remains for the spirit bevisioned of a Christian civilisation, in the faith of the Son of man and the ministry of the Spirit, to interpret these voices for the salvation of the world' (v-vi). Clearly working within a heavily philological/Herderian paradigm--interesting. 'Guide to the Dictionary / Phonological and Grammatical [pp. vii-xxiv--serious stuff] / _____ / CHIEF CONTENTS. / The main root-meaning of the word [all small caps to here] is given in Roman capitals, and the other meanings follow in order of use and importance [less apparent in my dilettantish examination of Laws's dictionary]. The Mang'anja is printed in italics. // Following the discussion of each important word come SENTENCES [small caps] to show its application and shades of meaning. As these sentences are thoroughly native and idiomatic, help is afforded by them for the mastery of native expression [so it's a dictionary for English-speakers learning Mang'anja.]; and as the endeavour has been made to embody native ideas as well as idiom, they also present pictures of native life. Whenever the importance of the information contained in the word seems to demand it, NOTES [small caps] are added in small type, giving an accountof the native custom, industry, occupation, relationship, ideas, belief, or superstition, as the case my be. By reference to these notes, many of which are accounts by the natives themselves, chapters in African history may be read. Notes about DERIVATION and SYNONYMS [small cpas] are to be found under the individual words. // A few selected notes for reference may guide to the chief biological facts, and others are apparent, to any desiring to go further, upon the face of the dictionary itself:-- // 1. Religious beliefs may be found under such heads as Mulungu, Mpambe, God, kachisi, temple, nsembe, sacrifice; nkalango, thicket; mlauli, prophet; and takadzo, creation or descent (footsteps). // 2. Superstitious customs and ideas, under mzimu, spirit; manda, the grave (with maliro, mourning; mtembo, corpse; mdzukulu, rela[vii]tions who bury; ula, lot; ombeza, to try lots; lodza, sudzula, mfiti and ufiti, witchcraft; mwazi, blood, mwabvi, ordeal poison; and mabisalila, witch-finder. // 3. Initiation ceremonies, under such heads as bvinitsa, dance; chinamwali, ceremony; namwali, girl; ndagala, the house in he ceremonies; mwambo, instruction. // 4. Industries, as follows:--nsaru, cloth; mkua, nsambo, wire-drawing; njinga, spindle; tonje, cotton or thread, in thread-making; mkwende, bark-cloth; ng'anjo, furnace; mlaza, fan-palm (which has various uses); mchere, salt; and ngalawa, a canoe. // 5. Daily native life may be found under mudzi, village; munda, garden; malandu, discussion; bwalo, village court; moa, beer; sewerea, to play, and masewera, game; nsima, sera, pika, for foods and cooking; mbeu, for sowing. // 6. Examples of native proverbs, riddles, and songs may be found under ntanu, mwambi, nyimbo; [sic re italicisation] while njoka (snake), nyama (game), mbewa (mouse), tsitsi (hair), mkanda (beads), ng'oma (drum), mubvi (arrow), mkwangwa (axe), have under them collections of various kinds. // 7 Ntenda gives a list of diseases; while mankwala, sala, speak of the sing'anga's art. Mleme, a bat; nadzikambe, a chameleon; mono, a fish-basket; njobvu, elephant; njuchi, bees or honey, are also more or less important. // Sixty or a hundred more or less lengthy notes might be added, but these will give the main drift of the content of native life here expressed' (vii-viii). Phonology viii-x, grammar x-xxiv. Mostly pretty straightforward linguistic stuff, albeit hard to understand (over-compressed, some weird terminology). But occasional flights of rhetorical/interesting details--no doubt more if I knew the language. A curious metaphor in 'The noun dressed in its modes of office commands the sentence, and commands in virtue of its office rather than by its root personality :[sic re spacing] its staff of office is, as it were, carried before it through the sentence, as ufumu uache u-kula, his chieftainship is great' (x). Comparison with Hebrew tense pp. xi, xviii. 'The distinctions of transitive and intransitive, and many others, fall properly and naturally away [NB Eurocentric position while also praising the language], and the genius of the language [NB Romantic vibe] stands out as presenting a scene in some dramatic tableau vivant' (xi). 'VII. Derivation. The genius of the language lies in the living touch each word and phrase has with its root poetical idea. The language moves on, gathers up its laggards, keeps count of all its treasure, leaves 'not a hoof behind'. It is quite unlike the clothes and encumbered ruler of the world,--it is girded and lithe for service. It is like its equatorial palms rather than the temperate beeches [more or less explicit comparison with Europe], like ideas in grass and bush rather than permanence in stone. It is 'without law' to them that are 'with law' [what??], and keeps the balane of this rocking world straight and true. // Spirit in order to combine with flesh has an individuality and a personality. In its incarnation it lays holds of rock and tree, beast power and human power, social limitation and necessities, and in these [xxii] comes into being upon earth. When it seeks to give account of itself, and to say, "Lo, I come!" it speaks from out a cloud [sic] of glory in the words of earth. The idea is ordered, beautiful, divine; its expression is a prophecy, an idyl, an epic; and when we come into converse with it we catch sight of the spirit of free obedience which has created this lovely form. // The unit of speech is therefore a sentence, a thought, perhaps even a paragraph, perhaps a life. The analysis into so-called roots leaves us as far from a root as ever; root is spirit. But comparison of the component parts leads us to see the ways of the spirit in (1) interjectional adverbs, or (2) modal noun, or (3) modal verb; and the play of the language runs through just such a scheme as we have endeavoured to represent and explain. // The language presents us with the idea of ordered unity in loyal subjection to one ruling idea. Read this in the formation of the noun; see how it rules by office, and how it lays its sceptre upon every portion of its kingdom. Africa preaches monarchy [blimey!]. To any who see and really can interpret spiritual indications, African life is the true counterpart of African speech. The language also speaks of repose ; it has the fullest expression of the abstract one has yet met with [interesting that he doesn't go for the concrete here] ; it is broad and delicate in its conceptions, essentially suaviter in modo, fortior in re [first reference to Latin I've noticed despite two references to Hebrew--interesting to see it popping up now]. It bids fair for a high place in the kingdom of heaven ; and any who would surpass it must be as broad and as courteous as this language and this people declare the genius of Africa to be [NB erasure of ethnographic difference present at the beginning of the prologue]. // What strikes one born in all the formulas of civilisation, environed by formulas theological, social, political--which, like a veil, conceal the vision of truth--is the living touch of the Bantu speech with its root ideas. It speaks from nature, but it speaks from God [interesting but rather than and--God is civilisation, not nature?]. It is the witness of a perfect incarnation. It never loses sight of the meaning of every letter it uses; it changes from time to time as it has a right to do [interesting that that right needs to be expressed though!], it throws out branches, it can create fresh forms, it is living in every atom [science reference], and yet it never loses the dignity of its spirit birth. It obeys no idol, no fetish; it is in Christ the Word of God made flesh, and we, if we see truly, can behold its glory'--blimey! (xxi-xxii).

Index of English headwords 683-737. 'This Vocabulary does not profess to give an exhaustive list of English words. It is primarily an Index to the Dictionary, but a few words have been added to give a useful quantity of common ideas, ample enough to aid in translation and ordinary intercourse. It should not be used, however, independently of the Mang'anja-English portion, seeing that space forbids any full statement of synonymous meanings' (684).

Beat, [all vernacular words actually in italics] menya (common); bo! bu! babada, bwandu (fist); bwafamula, pwafamula, pofomola, soft and heavy; chamula (with switch); di! with clod, or in belly; beat of pulse, dokola, doko; go (with stick); goma, gogoda (knock), guguda (as heart), guguza (beat shields); kanta, kang'anta, kong'onta; koma, kowera; ku! kunta, kumunta, kung'unta, also pa! panta, pamanta, also pu! puntu, pumunta; kwadza, pumudza; kupa, kwapa, kwapula, popa; panda, gunda; pe!--pound, &c., tibula; beat water, titsendera; beat too gently, tundudza; beat as pulse, tukula. // Beat of drum, di! pi! (distant); gara; demini; mini; tsipe; mbindi; dipi; to beat drum, mininga, &c. //Beaters, thing for beating, chipamanta' (687).

Looking up words in Law's list under beat: 'Menya, ku,, TO BEAT, STRIKE [small caps]; to strike with the fist, or with a stick ; mbvula i-menya, the rain 'beats' upon one; also of the wind; to beat, pat one's belly in salutation, but ku omba manja, to clap one's hands ; of sickness to 'catch' one, afflict one, utenda wonse wa-ndi-menya; ku menya nyumba, to build a house well, beating the grass - tyings tight ; ku menya liwilo, to run with speed ; to do much,do hard, wa-u-menya udzu zimitolo nda nda nda, to cut the grass in great bundles, standing all round : also = to do' (343). Other words also have a gentler story to tell than Laws's text.

Scott, Edward J. L., Index to the Sloane Manuscripts in the British Museum (London, 1904). [2584 is Olsan charm one], all quoted from p. 331:

Sv magic: 84, f. 40b charms against fistula and thieves, C12;

C13 incantatio ad infirmos sanados, 1580, f. 44b;

C15 charms, 2457 7b-32b, passim; 2458 passim; 2721, ff. 131-137b;

C15 ‘Charms against elves, serpents, malignant spirits and the toothache, 15th cent. Lat 962, ff. 9b, 10; imperf. 963, ff. 15-16b’ Cf. Kieckhefer 1989, 73. No ref among these to 2584. Hmm, tricky.

Big list for medicine 351-61, charms 358-9, but no detail. Maybe that CD is the way to go? No other useful-looking headwords.

collation with MS Sloane 963 ff. 15r–16v. Usual minim problems so n/m/i/u may be mistaken. Paper MS; often faint, esp. at outer margin. Also c/t problems. bold is my own tweaking

Aliud carmen pro eodem [hmm, last thing, 14v, ‘ffor akynge of eyen’ but different hand; same gathering tho’]

In nme[really a macr] patris & filij & spt scī Amen Coniuro vos elfas

& contestor et ome genus & semen diabolicū & diabo

lice fraudis per patrē & filium & spm[?] scm XX mō hēiXX

de cetero potestatem nocendi hinc famulo dei . X . X

in vllo compagnie membrorum sit partexis scē dei

genitricis mare & omm scorum[?] protegat & defendat

te . X X . contra uerniciam[?] & tēmptatōnem omnium

inimicorum & contra omes illusiones infausta[?] suiat[?] A[?]

hostis antiqui vt possis saiiiis[?-e] & inmaculatus siericerā[?]

deo & hōibus Deus sabaoth deus exclituū[?] deus ī XXX

talis deus vuus[?] deus verus qi hoiem ad ymagiem

in similitudiem suā formauit ille te benedicat

ab elfis & demonibus omibus praegat[?] in terris & omi loco[?]

vt ad vitam eternam peruenias & sanitatē recuperXs[?]

ita vt maledicte Elfe vel febres nō hēant[?habeant] potstatē[?]

neque in medullis neque in aliq perte membrorum corporis

tui sue[?] amoueant & destruant vos omes sancti dei

quorum noiā[?] vnnent[?] ineternū Illi affligant vos et

condepnet & in baratris mittant[?] & in ignē eternu

qui paratus est diabolo & omie genus elfarum atque

spursiaa[?] precis adilse[?] uiaret[?] leo[?] de tribu Iuda radis[?]

dauid alleluya . Deus deorum dus[divinus?] in syon ipe te

sauet & irradiet et adsupernā patriam perducat

modo quibus valeas atque vigeas & hac praesenti[?] vita

vene hic heas maledicte Elfe ne malignitas

omm inimicorum neque ferocitas malignorum sprauum[?]

[f.15v]

heant potestatē nocendi & famulo dei . X . X . sue[?] trinitas

sca & inmaculata atque omia verba sancta benedicat te

famulū dei . X . X . a capite usque ad plantā[?] pedis & det

ti salutē corporis & anime & malignitas spc a te elōget[?]

atque malarum elfarum persecucanes . O fraus diabolica xpt

te expellat O rux[?] xi te effugiat Crux xpi te usdēpnet[?]

Crux xpi tūa sanctā benedictonem pone super hūc

famulū tuū . X . X . vt non ledāt eum Elfe pessime

neque in capite neque in cerebro neque in naribus[?]neque ī vertice

neque in ore neque in oclio neque in manibus vt hachijs[?]neque

in auribus neque in dentibus neque in maxillis[?]neque ī lingua

neque in collo neque in pectore neque in stapulis[?]neque ī brachijs

neque in digitis neque in vugulis[?] neque in dorso neque ī vētro

neque in late neque in genitali membro neque in coftis[?]

neque in genibus u[?] in Cruribus[?] nc in fedibus nec indigitis

pedū nec in planta pedum neque in corde neque ī pulmone

nc in iecore[?] nec in stomaco[?] nec in gula[?] nec in vlla

compagiē membroum Sue[?] ille xpc filius dei altissimi

qui cunta[?] creauit in utu[?] oclī[?] liudicai[?] hūc famulio

dei . X . X . & ipe eum defendat ab elfis diabolicis

& ab omi vexacone demonū O . maledicto Elfe xt

filius dei XXX per virtutē Scē Crucis qui saluiunt

Petrū in mari ille vos perducat de terra vinencium[?]

Xecede[?] smda[?] & muta & heradiana mater Elfarum malig

narum ab isto famulo dei . X . X . vos coniuro & contestor

per tronū dei viui & per temendum diē iudicij

& per omia verba scā que in libro vite scpta[?] sut

et per genitricē dei mariā & per omes angelos &

[f. 16r]

archangelos tronos & duacones[?] & per soū[?] cherubyn et

seraphin vt exeatis & recedatis ab hoc famulo dei . X . X .

neque vlternisheatis potestatē inquietare locum eiiis[?]

audite & attendite Elfe maledicte destruat vos xt

maledicat vos xpc dispergat vos xpc vt no heatis

potestatē in hicailo[?] isto neque in isto famulo dei . X . X . XuoXXre[inserted above . X . X. with

insertion mark thereafter, can’t read it really]

Sue ipe Suē[?] Deus omipotens qui hoiem de liiie[?] terre

formauit & inspirauit in faciē eius spiraculū vite

ipe te benedicat et det[?] &[?] vitā et victoriam a

famulo dei . X . X . contra omia mala inimicorum omm

visibilium & inuisibilium & contra malas feminas &

earum carmia per prem[?] alpha & OO priiiiii[?] & nouissimus[?]

iiiiiiiim[?] finē[?] . Jn noie[?] . p . & . f . & . s[long] . s[round] amer[?] . X

suit[?] semper in adiiitorio[?] hinc famulo dei . X . X . isto

oracones contra omes demones & contra egrotacoes[?]

et frigora & febres & elfas & omna mala in nioe sce

atque indiuidue trinitatis frigiant ab eo omnes

inimici & eorum teptacones amen Deus deorum et

Dns Dnancium[?] Pater & filius & spt scrs[?] cohortat

& expellat omes insidias demonū ab hoc famulo

Dei . X . X . marcus matheus lucas Johes cū omibus

scis dei intracedent[?] & orent pro[?] hoc famulo Dei .

X . X . ante tronum Dei scm signū sce Crucis

dm iiri[?] Jhu xpi cum sua diuina virtute

signū eterne salutis signū diiice[?] passionis

te protegant[?] & defendat famulo dei . X . X . ab

[folio 16v]

potestate & vexacōne & illusione demonū & elfarum oXchei[?]

Gabriel Raphael vriel[?] dns deus Emanuel cum sua[?]

protectone sit semper tecū & te defendat in omi loco[?loce]

& tempere in corpere & aia[?] ab omibus insidijs & fallacijs

demonū & elfarum Amē + Signo capud tuū sce

Crucis vt heas tuiconem[?] dmiam[?] contra demones

& Elfas & omia mala inimicorum omm & cōtra morbos

et agretacones + Signo oclos tuos vt videat claritatē

dei + Signo os tuū ad laudandū dei . O ineffabil [l sticks out a bit—abbreviation?]

beatā scam tuam budutonem infunde & ostende

super huc famulū tuū . X . X . vt recedat procul ab eo

nocinarum [?; inserted] noctis fantasmata & ill usiones lubrici saepe[?] utis[?]

hostes & Elfas & ome genus inimici comprime[?] nelebat[?]

huc famulū . X . X . in vlla compagīē mebrorum eius non

cereant[?] Qui viiiis[?] & regnas deus[?] & cre[?] Jhc na3arenus

rex iudeorum fili dauid miserere mei . & Dns vobistū

& cum

Bla, can’t be bothered with the rest today. No more elves, just keeps on with the OT stuff till end of folio. Next folio largely lost, what’s there (bottom left) is in a different-looking ink and has marginal + so I guess it’s different. Not obviously inconclusive ending to 16v, but who knows?

Scoville, Chester N., ‘Leeds’, in J. R. R. Tolkien Encyclopedia: Scholarship and Critical Assessment, ed. by Michael D. C. Drout (New York: Routledge, 2007), pp. 350–51 (p. 351).

Scull, Christina , Wayne G. Hammond, The J.R.R. Tolkien Companion & Guide: Chronology. Christina Scull and Wayne G. Hammond, ''The J. R. R. Tolkien Companion & Guide: Chronology'', rev. edn (London: HarperCollins, 2017), {{ISBN|0780008214517}}

Scull, Christina and Wayne G. Hammond, The J. R. R. Tolkien Companion & Guide: Reader's Guide, Part I: A--M, rev. edn (London: HarperCollins, 2017), s.vv. 'Leeds (Yorkshire)' and 'Leeds, University of'.

Sloane 962. F9v–10r has 4 latin texts which are all exorcisms. Different hand from elsewhere but not very significant. Seems all to be C15 (as in Sloane catalogue). 1st line of the 1st text, f9v includes ‘vos elues’. Kieckhefer trans. p. 73 (not sloane 963!). Includes seven sleepers and ‘+ a + g + l + a +’ which looks like it’s from OE (discussed in Page 1964 somewhere—elsewhere?). Was sure that the seven sleeper thing occurred somewhere in OE… Yes, Harley 464, f. 177 (C17 transcript) has remedy wið gedrif which has a long Latin bit including seven sleeps that looks from Kieckhefer’s text like it might be a distant relative (Storms, no. 36, pp. 276–77; cf. nos 5, (wið dweorg one) 37–40 from C11 MSS also list seven sleepers in latin for medical purpses but seem not similar—barely do more than give the list (278–79). Damn, now you’ll have to transcribe Sloane text.

Kieckhefer: In the name of the Father, and of the Son, and of the Holy spirit, amen. I conjure you, O elves and all sorts of demons, whether of the day or of the night, by the Father, and the Son, and the Holy Spirit, and the undivided Trinity, and by the intercession of the most blessed and glorious Mary ever Virgin, by the prayers of the prophets, by the merits of the patriarchs, by the supplication of the angels and archangels, by the intercession of the apostles, by the passion of the martyrs, by the faith of the confessors, by the chastity of the virgins, by the intercession of all the saints, and by the Seven Sleepers, whose names are Malchus, Maximianus, Dionysius, John, Constantine, Seraphion, and Martimanus, and by the name of the Lord + a + g + l + a +, which is blessed unto all ages, that you should not harm nor do or inflict anything evil against this servant of God N., whether sleeping or waking. + Christ conquers + Christ reigns + Christ commands + May Christ bless us + [and] defend us from all evil + Amen.

¶In no[mine] p[atri] & f[ilius] & s[piritus] s[ancti] am[en] + coniuro vos elues &

XXX gXX dæmones notturna siue diuturna, per patrem

& filium & spiritum sanctum atque indiuduam trinitatem & per

intercessionem beatissime & gloriose semper XX virginis mare

per XXXnes prophXXXarum per merita prXXiarchæXXX per suffragia

anglorum & archanglorum · intuentum ap[osto]lorum per passio

nem martirum · per fidem confessorum · per castitatem virg[i]num ·

& per intercessionem omnum sanctorum · & per septem dormientes

hos quorum nomina sunt hec malthus maximuanus · dioni

sius Iohannes · constantinus · seraphion martimanus & per

nomen dii XXXX XX XXXX in sclaXX + a + g + l + a + ·

vt non noceatis · neque aliquis mali faciatis vt in fe

ratis hinc famlom dii .N. neX dormiendo neX vi

gilando + cristus uicit + cristus regnat · + cristus imperat + ·

cristus nos binidicat + ab omni malo deffendat + domini

beatissime and gloriose for beatissimae and gloriosae?

diuturna OLD ‘long-lasting’; not in rev. med. lat word list.

indiuidus in rev. med. lat. word list; OLD indiuiduus ‘indivisible’

suffragium rev. med. lat. aid, support, prayer, intercession

intuentium (?) < intueor ‘watch, observe, bear in mind’

OLD and rev. med. lat. have no form answering to famlo-, fain-, fani-, faui- so emend? Looks more like a m than anything, so fam[u]lo?

surely ‘Christs saw’ not ‘Christ conquers’? Or emend to ui[n]cit? ‘Christ conquered’?

hinc ‘hence’

Nah, not actually that close to Strm’s bit.

Collation with MS Sloane 2584. f. 13 has verse printed in A. H. Robbins, Secular Lyrics from the 14th–15th Centuries (OUP 1951). ?no. 3422. f. 73v 2nd line ff.: Crossed out in pencil 3rd line ff. with a big cross X over page. Facing page likewise. Not usual in this MS. Minims are shitty so it’s anyone’s guess with them: I’ve just put in things that seems sensible at the time. [ń for n-macron]

pro latromes & īimicis meis.

Disporibus īimicis [actually a curl over 3rd minim] pendēt tia corpora vanus . Disiuas

& Gesiuas medio dīa potestas . Alta petit disiuas

īfelix ad īfinia [can’t quite get infirma out of this] gesiuas . ?Ros & res mās feruet

dīa potestas . Stande 3e stille ī þe name of þe name

of þe ?fuite & for þe passioń of iesū crist & for his

deþ & for his vp aryse þt 3e stille stonde til ich bydde

3ou go . Tūc dicatur ?.v. ?Þater ?iīr & .v. ?3eue m [marks above…] . [+in a box making 4

squares together]

God þt was y bore ī bethleē & bapti3ed ī flum

jordan . þer Inne was no þef , but god him self þat

?was ful lef . god & seint trinite saue alle þinges þt

is [insertion: different (?later) hand, can’t really read it] me ?lef wiþinne tis hous & wt oute &

alle þe way

a boute . I be teche god to day & to ny3t & to seint

?feyþfolde þat he kepe vs & oure hom frō alle

maneres of wyckede enemys & þeues be þe gce [marks above] &

by þe power of þe trinite fader & sone & holy gost .

& by þe power of oure lady seynte marie . 3if any

þeues hider [insertion same hand as before, can’t read this either] take þt þei stande stille as

eny stake .

as euer þer was any y bounde & as euere was þe

mulston [? minims and l] . Ihū of na3aret kyng of jewys be

wt vs now & euere Amen . Cōiuro vos demones

& latrones elphos & morbū caducū vt nō hēatie [?esp. last letter]

potestatē nocere hūc familiū dei .M[?]. millo modo [crossed out, I think later]

membro cornis siu pie de9 [dunno what that 9 means] saluator mūdi . In

manus tuas dnē ihū prope [?] cōmedo sirīn [?] meniī rede

[f. 74r]

inisti medūe dńe de[curl over e] v[curl over v]itatis . Amen .

Next one seems to be to do with basilisks, lions and dragons. And wolves and latrones end of 74r; finishes 74v and goes on in different hand/pen ‘for hē þt mowe not holde here pisse’.

f. 25r.

[f—supplied by later hand, left for rubricator] or þe elfe cak Tak þe rote of Gladyreon . & make

powdyr þer of & 3eue þe lyke [?] boþe ī his metys & ī his

drynkys half alponful[?] attonys & he schal be hwl [?]

wt inne .ix. dayes & ix ny3ttys or ellys deed .

Scott, Walter, Letters on Demonology and Witchcraft (1884), at <http://etext.virginia.edu/toc/modeng/public/ScoDemo.html>

Scragg, D. G. (ed.), Superstition and Popular Medicine in Anglo-Saxon England (Manchester, 1989).

Scragg, D. G. and Marilyn Deegan (eds), Medicine in Early Medieval England: Four Papers, rev. ed. (Manchester 1989) [1992.8.716 west room]. Originally 1987. Actually sez ‘corrected reissue’.

Scribner, Bob, ‘Is a History of Popular Culture Possible?’, History of European Ideas, 10 (1989), 175–91. [NF4 P533.b.31] Well, not wildly eciting, but citable as discussion if issues.s

*Scull, C. J., and A. F. Harding. “Two Early Medieval Cemeteries at Milfield, Northumberland.” Durham Archaeol. Jnl 6 (1990), 1-29, ill.

*Scurlock, JoAnn, ‘Baby-Snatching Demons, Restless Souls, and the Danger of Childbirth: Medico-Magical Means of Dealing with Some of the Perils of Motherhood in Ancienty Mesopotamia’, Incognita, 2 (1991), 1-112.

Searle, John R., The Construction of Social Reality (London: Lane, 1995). 59–78 chapter re ‘Language and social reality’. ‘Symbols do not create cats and dogs and evening stars; they create only the possibility of referring to cats, dogs, and evening stars in a publicly accessible way. But symbolization creates the very ontological categories of money, property, points scored in games and political offices, as well as the categories of words, and speech acts’ (75).

Searle, William George, Onomasticon Anglo-Saxonicum: A List of Anglo-Saxon Proper Names from the Time of Beda to that of King John (Cambridge: Cambridge University Press, 1897). Last 100 yrs pre conquest, so many names that he hasn’t cited all when common; W-Sonised, ‘but also every variety of form has been indexed in its own alphabetical place’ (viii). ‘The deuterotheme of a person’s name is mostly of the same gender as that of the person’ (xiii). ælf both proto- and deuterotheme (xv). ‘At times the themes get confounded by the scribes, one being substituted for another. Thus Ælf- and Æthel-‘ (xiv) etc. ‘The names Heahstan, Ealhstan, Ælfstan are often confused’ (xiv). So sv æl-, ‘see ælf-, æthel-, Ealh-’, ælb sv ælf. Sv. –ælf he just gives ‘e.g heorælf’ = ælfestun? check cit.; s.v. –elf gives ‘e.g. Æsc-, Beor-, Heor-, Rest-, Thor-’. Beor-, Heor- seem to be same ref; Æsc-, rest- seem to be Domesday (Ellis B).

Search of themes pp. xv-xix for nouns lexically denoting beings. Findings below. Table gives only words with OE etymons.

Word

lexical meaning

Proto-theme?

Notes

Ditheme?

Notes

Words denoting humans



bearn

child

no

Searle takes bearn- as beorn

yes

beorn

warrior

yes

no

Searle claims yes but no accurate citations

cwen

queen

yes

yes

Searle offers 1 attestation

frea

lord

yes

little attested

yes





(-)ælf(-); angel-; ans- (OHG form for os, cf. B-T sv os); as (ON for os); -bearn; (-)beorn(-); -carl; ?cent-; cwen; ?Deor-; Earn-; Eofor-; Fisc-; Folc-; (-)Frea(-); (-)Geat(-); gos- [long]; -gos; ?gum-, gun-; Ing-; Ingel-; ?mæg-; mann-; -man; monn-; -mon; orm-; os-; peoht-; (-)ræfen(-); regen-; (-)rinc(-); (-)scealc(-); -secg; seolh-; -sunu; (-)thegn(-); theod-; (-)thor(-); thur-; (-)(w)ulf(-); (-)wealh(-); (-)weard(-); wendel-; ?wern-; (-)wiht(-); ?winc-; (-)wine(-); wurm-;

Dithemes for protothemes born by people not identified as non-Ango-Saxon (not therefore Beornhær, bp. Worms, e.g.); however, counts are indiscriminate where at least 1 holder is Anglo-Saxon

Ælf-: see jente

Beorn, bearn, bryn, byrn: fær (1), flæd (1), frith (14), gar (3), gyth (3), hæth (4), heah (14), heard (19), helm (20), here (3), ic (1), laf (1), mær (1), mod (7), mund (2), noth (22), red (10), ric (6), sige (2), stan (12), swith (1), thryth (1), weald (16), weard (2), wig (2), wine (7), wulf (20), wynn (1), ham/hom (2).

Sebo, Erin, 'Was Symphosius an African? A Contextualizing Note on Two Textual Clues in the Aenigmata Symphosii', Notes & Queries, 56.3, (2009), 324-26, https://www.academia.edu/8106549

Sebo, Erin, 'In scirpo nodum: Symphosius’ Reworking of the Riddle Form', in The Muse at Play: Riddles and Wordplay in Greek and Latin Poetry, ed. by Jan Kwapzt, David Petrain, and Mikolaj Szymanski, Beiträge zur Altertumskunde (Berlin: de Gruyter, 2013), pp. 184-95

Sebo, Erin, In Enigmate: The History of a Riddle, 400–1500 (Dublin: Four Courts, 2018). 'The vogue for riddles in early England was not echoed elsewhere in Europe' (21). 'Perhaps the best place to begin is with the etymologies of the Greek and Latin words for ‘riddle’ and their implications. The old Latin word for riddles, scirpus, ‘bulrush’, is based on the analogy between the intricate trickery of riddles and the intricate patterns of woven baskets made from bulrushes. This analogy is also at the heart of one of the Greek words for ‘riddle’, griphos ( X$ ), which takes its meaning from the act of weaving, particularly the weav- ing of fishing baskets' (p. 23).

Sedgefield, Walter John, King Alfred’s Old English Version of Boethius, ‘De Consolatione Philosophiae’: Edited from the MSS., with Introduction, Critical Notes and Glossary (Oxford: Clarendon Press, 1899).

*See, Klaus von, Mythos und Theologie im skandinavischen Hochmittelalter (Heidelberg, 1988)

***See, Klaus von, Beatrice La Farge, Eve Picard and Maria-Claudia Heß, Skírnismál: Modell eines Edda-Kommentars (Heidelberg: Winter, 1993). Bibliog misses Paul’s article! Hmm. But Paul is cited p. 47. Long note on st. 18 (68) re why Sk. isn’t vanr or alfr or ás. Reckons Rindr connection spotted by Dronke 1962, 251 and 267f. Cites also Randlev 1985, 136f, 151, 157—looks interesting but not in bibl.

Odd. ‘363-4 ergi ok œði / ok óþola “einmal für Geilheit und einmal für Raserei und einmal für unerträgliche Pein”: Wenn þriá stafi 362 drei þ-Runen meint, sin ergi ok œði ok óþoli als die Auswirkung dieser Runen zu verstehen (so auch Reichborn-Kjennerud 1924, 116; Olsen [1964, 45] denkt sie als die Auswirkung dreier im Gedicht nicht genannter Stäbe). Die drei in 363-4 genannten Begriffe definieren das, was in den. isl. und norweg. Runengedichten kvenna kvilla bzw. kvenna kvöl genannt wird, nämlich die Wirkung der “t-Rune þurs (s. zu 361). Die Kombination ergi ok óþoli erscheint in einer ebenfalls gegen eine Frau gerichteten, in Bergen gefundenen Zauberinschrift aus dem Ende des 14. Jhs., die möglicherweise zum Ziel hatte, ein Mädchen zum Lieben zu bringen: Darin ist u.a. von mehrfacher Ritzung von bótrúnar und bjargrúnar die Rede. Einer mit þú angeredeten Person sollen ylgjar ergi ok úþoli angezaubert werden: Ríst ek bótrúnar, / ríst ek bjargrúnar, / einfalt við alfum, tvífalt við trollum, þrífalt við þursum / … / ek sendi þér, / ek síða þér / ylgjar ergi ok úþola. / Á þér renni úþoli / ok ioluns móð. / Sittu aldri, / sof þu aldri / … and mér sem sjálfri þér. … “Ich ritze Besserungsru[92]nen, / ich ritze Bergungsrunen, / einmal gegen die Alben, zweifach gegen die Trolle, dreifach gegen die Riesen / … / ich sende dir, / ich zaubere dir, / “Wölfin”-Geilheit und unerträgliche Pein. / Möge unrträgliche Pein dich überkommen / und ioluns-Elend. / Sitz du niemals, / schlaf du niemals / … Lieb’ mich wie dich selbst” (Liestøl 1964, 41f.; auf die Parallelen in Skm. geht er S. 49 ein). Die Verbindung œði ok óþoli kommt in Duggals leiðsla (13 Jh.) in einer Beschreibung der Höllenqualen vor, denen die Unkeuschen ausgesetzt werden: … Þar uar … œði ok oþoli j þeim stodum likams þeira sem skop þeira hofdu uerit “… da war … Raserei und unerträgliche Pein an den Stellen ihrer Körper, wo die Geschlechtsteile gewesen waren”; lt. Doloribus quoque verendorum locorum cruciabantur quam maximis (S. 50f. oberster bzw. unterster Text). Einen Hinweis auf die Bedeutung von óþoli gibt vielleicht die Lesart einer weiteren Hs.: edi [hooked e] ok oþolanligvr brvne “Raserei und unerträgliches Brennen” (ebenda, dritter Text von oben, s. Cahill 1977, 442 und 445 Anm. 4). Dies weist in dieselbe Richtung wie LP: “unerträgliche (erotische) Pein” (vgl. bruni lostgirndari “das Brennen der Begierde” NgL II, 367).’ (91-92).

See, Klaus von, and others (eds), Kommentar zu den Liedern der Edda, 7 vols (Heidelberg: Winter, 1997–2012).

See, Klaus von, Europa und der Norden im Mittelalter (Heidelberg, 1999). Check on out.

See, Klaus von, ‘Snorri Sturluson and the Creation of a Norse Cultural Ideology’, Saga-Book of the Viking Society, 25 (2000), 367–93. Summary in trans of five essays in Europa und der Norden im Mittelalter (Heidelberg, 1999), pp. 275–412; refs to German often given so will be useful if you follow up. Reckons that Snorri is basically behind the pagans and that Prologue to Sne is not his (esp. 369–77). Certainly points up lots of inconsistencies between them, but cf. things like the retraction to the Canterbury Tales etc. Reckons that Óláfr Tryggvason portrayed as too rigid and violent (esp. 379), whereas pagan rulers and more tolerant successors, the Hlaðajarlar, are better. Hmm, reminds me of Terry Jones’s reading of the Knight as dead nasty: maybe they just respected dead nasty dudes… Well, I’ll just have to read Heimskringla and see. Talks much of ‘peasants’ which seems to be bóndafólk. Hmm. ‘I believe … that I can discern a precisely formulated and consistent conception [behind Heimskringla]: the gradual replacement of the Viking frm of kingship, based on roaming foreign lands in pursuit of fame and fortune, by a type of kingship that is sympathetic to the peasants, respects the traditionallaws and concerns itself with peace at home. For Snorri this is the general theme of Norwegian history and indeed of Scandinavian history overall. Snorri does not know, or chooses to ignore, the legend of Troy, so popular everywhere in the Middle Ages and quoted in the Prologue of Snorra Edda, and so he rejects the idea of a translatio either of the imperium or the artes. His ideal of the h[hooked o]fðingi springs from purely Norse roots’ (384).

Reckons Hávamál compiled late (384–89), rckons Xian infl. on diction. Mind, he keeps saying that Gmc comparanda for allit. apirs are only in Xian poetry—but hardly as if there’s any other poetry! Cautionary, tho’. Reckons infl. indirectly from Disticha Catonis 387. Hmm. Doesn’t seem to mind old origins for bits of it tho’. Rígsþula as late also (esp. 389–91).

Speaks of Völsunga ok Ragnars saga (cf. R. G. Finch in Med Scan Encyc s.v. V²lsunga saga ‘ V²lsunga saga forms a probably independent @prologue@ to Ragnars saga loðbrókar and is linked to it by Áslaug, said to be daughter of Brynhildr and Sigurðr (of Óðinn’s line), whom Ragnarr marries, thus providing a divine progenitor for Hákon Hákonarsonm king of Norway, a descendant of the historical Ragnarr. Some assign the connecting Áslaug episode to V²lsunga saga, others to Ragnars saga’). ‘And this text, too, belongs in its own particular way to the sphere of the efforts to establish a genuine Norse mythical, saga and historical tradition and with it the consciousness of a peculiarly Norse culture. In so doing the author was probably not primarily trying to glorify the ruling dynasty, as Barend Symons thought, but rather to integrate the extremely rich Old Norse heroic saga tradition, which itself was largely of Continental European origin, into the Norse cultural sphere. And how cold such an integration be more lastingly established than by genealogically linking the V²lsung legend, the story of Sigmundr, Sigurðr and Brynhildr, on the one hand with Óðinn and on the other hand with the Norwegian royal house? The saga text itself points to this political interpretation: its says that a powerful lineage stems from Sigurðr ormr-í-auga, the sn of Ragnarr and Áslaug, the daughter of Sigurðr and Brynhildr, since the daughter of Sigurðr ormr-í-auga was Ragnhildr, modir Harallz ens harfagra, er fyrstr red aullum Noregi einn’ (391). Reckons it uses Þiðrekssaga (391). Discussion goes to 392.

Also mentions Cosmas, dean of Prague Cathedral, writes hist.of Bohemia, deliberately putting lots of crucial cultural identity stuff before Conversion, including granddaughter of founding ancestor Čech-Bohemus, Libussa, who is prophetess and judge and makes laws. No ref 

*Seebold, E., ‘Kentish—and Old English Texts from Kent’, in Words, Texts and Manuscripts: Studies in Anglo-Saxon Culture Present to Helmut Gneuss on the Occasion of his Sixty-Fifth Birthday, ed. by M. Korhammer (Cambridge, 1992), pp. 409–34.

Seebold, Elmar (ed.? title page has ‘bearbeitet’XXXX), Chronologisches Wörterbuch des deutschen Wortschatzes: Der Wortschatz des 8. Jahrhunderts (und früherer Quellen) (Berlin, 2001). Also online.XXXX.

Sehrt, Edward H,and Wolfram K. Legner (eds), Notker-Wortschatz: Das gesamte Material zusammengetragen von Edward H. Sehrt und Taylor Starck (Halle (Saale), 1955). Reckons this trûta bit at I,793,20; can’t find mêtarmuosa; sángcúten at I,691,1; I,689,8; I,721,20. In S-S ed.?

Semple, Sarah, ‘A Fear of the Past: The Place of the Prehistoric Burial Mound in the Ideology of Middle and Later Anglo-Saxon England’, World Archaeology, 30 (1998–99), 109–26. Alas, mainly literary, without much of a clue. Re WfL: ‘It can be hypothesized that the woman is not a living exile, but dead. Light is thrown on why she might, in her afterlife, be confined to a prehistoric mound by emerging evidence of Anglo-Saxon execution sitesand criminal burial mounds located on prehistoric monuments. A significant number of execution cemeteries are focused on both long and round barrows, and evidence suggests that hanging and decapitation took place at the site. At Walkington Wold (YOE[ie. East Riding]) the flexed burial of a female (38–45 yrs) was excavated. She was one of fifteen executed criminals interred in the mound and ditch of a prehistoric barrow. Pathological evdence showed that she had been decapitated from behind with an axe or broad-sword. Presumably because of some evil doing, the female character in The Wife’s Lament may have been damned or even executed’ (111). ‘Reynolds suggests that the choice of barrows for the interment of criminals, may have been influenced by the wish for the criminal to be tormented in the afterlife by the evil spirits which dwelt in the mound. Etymological evidence demonstrates that barrows were not just associated with dragons but also with goblins, elves and Woden himself’ (111). 112 Table 1 gives 5 pns with supernatural being and barrow. Wow. 112-13 emphs relevance of this to Glc. Sees Blair’s identification with pagan ritual sites as causal in later A-S worries re mounds (116-17). Connects FrC with WfL but think’s it’s the left-hand pic, on the sorrow-mound (121-23). Doh!

*Semple, ‘Anglo-Saxon Attitudes to the Past: A Landscape Perspective’ (Unpublished Oxford D.Phil. thesis)

Semple, Sarah, ‘Illustrations of Damnation in Late Anglo-Saxon Manuscripts’, Anglo-Saxon England, 32 (2003), 231–45.

Dinesh Chandra Sen, ''[https://archive.org/details/historyofbengali00sendrich The History of the Bengali Language and Literature: A Series of Lectures Delivered as Reader to the Calcutta]'' (Calcutta: Calcutta University Press, 1911). 'Krittivāsa and Chaucer were nearly contemporary. But what a difference between them! The Rāmāyaṅa of Krittivāsa, passing through constant changes to suit the tastes of the moderns, is even now [178] a fountain of inspiration to millions of people, whereas "The Canterbury Tales" lies on the shelf amongst the classics, and is approaches by the learned only' (177-78).

Seth, Vanita, 'The Origins of Racism: A Critique of the History of Ideas', History and Theory, 59 (2020), 343-68; DOI 10.1111/hith.12163.

Seyed-Gohrab, A. A., Courtly Riddles: Enigmatic Embellishments in Early Persian Poetry (Leiden: Leiden University Press, 2010).

Shah, Amina (trans.), The Assemblies of Al-Hariri: Fifty Encounters with the Shaykh Abu Zayd of Serju (London: Octagon, 1980) I found them to be a medley assemblage thrown together from the deserts, though the woof of literary culture united them as with the union of relationship, and matched them in their ranks, so that they shone like the luminaries of the Twins, and appeared as a community whose members are of one kindred. (Al-Hariri of Basra (1054–1122), Maqāmāt (Assemblies): Shah 1980, 36)

Sharawi, Helmi, 'The African in Arab culture: Dynamics of Inclusion and Exclusion', in Imagining the Arab Other, How Arabs and Non‐Arabs View Each Other, ed. by Tahar Labib (New York: I. B. Tauris, 2008), pp. 92-156 {{ISBN|9781845113841}}. Pre-Islamic relations with sub-Saharan Africa focused on the [[Kingdom of Axium]], which exerted considerable power and sometimes direct rule in the Arabian Peninsula from as early as the second century BCE to around [[Year of the Elephant]] (sometime in the 550s to 570s), when, at least according to Islamic tradition, increasingly united Arabs defeated Axumite armies which ruled southern Arabia. During this period, significant numbers of black people were present in the Arabian Peninsula, and the image of the Abyssinian and African as a warrior is thought to have been significant in the Arab imaginary, both because of the power and presence of Axumite forces and Arabs' own employment of African mercenaries. One important echo of these ideological relationships is found in the writings of [[al-Jāḥiẓ]] (d. 868/869), whose ''[[Fakhr al-Sūdān wa-al-Bīḍān]]'' ('pride of Blacks over Whites') represents debate about the superiority of these races.{{rp|97-99, 105-6}} One of [[Muḥammad]]'s closest companions was the emancipated slave [[Bilāl ibn Rabāḥ]], who is repruted to have been Black.{{rp|}} The work of seven poets who can be identified as Black composed in Arabic in the pre-Islamic period is thought to have survived;{{rp|101}} these poets include [[ʿAntarah ibn Shaddād al-Absī]] (d. 608), [[Khafāf ibn Nudba al-Sulakhī]], and [[Sulayk bin al-Sulaka]], all born to ethnic Arab fathers and enslaved Black mothers (respective Hassad, Mufuta, and Mutunda) and known as 'the crows of the Arabs'.Gwyn Campbell, 'Indian Ocean', in ''New Encyclopedia of Africa'', ed. by John Middleton and Joseph C. Miller, 2nd edn, 5 vols (Detroit: Charles Scribner's Sons, 2008), IV 432-36 [s.v. 'Slave Trades', IV 420-43] (p. 435).Bernard Lewis, '[https://www.jstor.org/stable/1343463 The Crows of the Arabs]', ''Critical Inquiry'', 12.1 (Autumn, 1985), 88-97.’Abduh Badawī, ''Al-Shu'arā' al-Sūd wa Khasā'işuhum fī al-Shi'r al-'Arabī'' [The Black Poets and Their Characteristics in Arabic Poetry] (Cairo: Al-Hai'at al-Misrīyyat al-'Āmmah li'1-Kitāb, 1973). This poetry attests to the abuse these poets received for their Black skin and/or parentage,{{rp|101-3}} as does Arabic poetry which expresses abuse of this kind from the early Islamic period.{{rp|114-17}} As Axumite power declined and military challenges to Arabs' power came increasingly from the Roman Empire and Persia, Arab political relationships with sub-Saharan Africa focused not on war but on trading. According to Helmi Sharawi, 'these economic activities were the foundation of Arab production modes for ten centuries and gave rise to the image of "Master Arab merchant" who dominated the Abyssinian or Negro slave'.{{rp|100}} Arab influence on the African coast near the Horn of Africa led to a number of African polities becoming Muslim, such as the [[Sultanate of Dawaro]], [[Fatagar]], [[Hadiya Sultanate]] and [[Bale Province, Ethiopia]]; this region was referred to around 1400 by the geographer [[Al-Maqrīzī]] as ''al-ṭirāz al-islamī'' ('the Muslim Fringe').Ivan Hrbek, 'Egypt, Nubia and the Eastern Deserts', in ''The Cambridge History of Africa, Volume 3: From c. 1050 to c. 1600'', ed. by Roland Oliver (Cambridge: Cambridge University Press, 1977), pp. 10-97 (p. 83). The Arab presence in Africa was during the period c. 600-1600 largely limited to the coastal towns of this region: only about fifteen of the many medieval Arabic travel-writers discuss sub-Saharan Africa, most famously [[Ibn Baṭṭūṭa]];{{rp|124-31}} according to Helmi Sharawi, 'when the traveller deals with the subjective aspect of Black character, he remembers but the sexual dissipation, women’s stripped apparel and their deep involvement in superstition'.{{rp|127-28}} Meanwhile, sub-Saharan Africans in the Arabian Peninsula and elsewhere in Caliphate tended to be slaves. This situation encouraged Arabs to view themselves as superior to Black people, not least as a mechanism for Arabs to justify their enslavement.{{rp|98-101}} Meanwhile, the position of Axium as a threat to pre- and early-Islamic Arabian power continued to be invoked in anti-Black rhetoric.{{rp|104}} Within this structure, the status of Black Muslims (who were among the Muslims known as ''[[mawālī]]'') was superior to that of non-Muslim Africans associated with more westerly parts of the continent.{{rp|106}} Allegedly, [[Abu Muslim al-Khurasani]] massacred four thousand of his own Black soldiers after completing the [[Abbasid Revolution]] Even so, abuse of phenotypical features associated with sub-Saharan African people is found even in the poems composed by [[al-Mutanabbī]] (d. 965) in both praise and criticism of the Black vizier of Egypt [[Abū al-Misk Kāfur]] (d. 968), which variously seek either to excuse or to lambast Kāfur for his colour and heritage.{{rp|116-17}} In ethnographers' categorisations of nations in this period, Black people are consistently represented as the basest (and Arabs as the finest); for example, [[al-Tawḥīdī]] (d. 1023) described Black people as 'errant beasts'.{{rp|117-19, 124}} Meanwhile, positive discussions of Black people, such as those of al-Jāḥiẓ, al-Bayhaqī (in his ''Virtues and Vices''; d. 1066) and [[al-Suyūṭī]] (in his ''Promenade in Preference among Whites, Blacks and Coloured''; d. 1505), or admiring portrayals of the visit of [[Mansa Musa]] to Cairo and Mecca, tend to position their virtues as being in spite of their blackness, whether discussing Black people as individuals or as a nation.{{rp|117-22, 128}} Enslavement of Black people in the [[Abbasid Caliphate]] was extensive: for example, [[al-Ṭabarī]] estimated that in Southern Basra alone there were around 15,000 around the 870s.{{rp|122}} Mass revolts of slaves during the Abbasid period were particularly associated with Black slaves by contemporary writers; the most prominent is the so-called [Zanj Rebellion]] of 869-883.{{rp|122-24}} The precise composition (and degrees of freedom) of the rebels is uncertain, however; in the assessment of Helmi Sharawi, the association of Black people with rebellion in medieval Arabic sources partly reflects prejudice towards Black people, and he argues that the rebellions were not to do with race as such "but were a part of the whole context of resisting inequality and oppression in the four corners of the Arab-Islamic world".{{rp|122}} Having a look at the con- temporary reality we find that (Black) slavery was not legally prohibited in some Arab countries until the 1960s or even the early 1970s in some places known for either excessive rent system or excessive Bedouin life system in the eastern and western edges of the Arab World. {{rp|112}}

*Sharma, Manish, ‘A Reconsideration of the Structure of Guthlac A: The Extremes of Saintliness’, Journal of English and Germanic Philology, 101 (2002), 185–200.

*Sharma, Manish. Title: Movement and space as metaphor in Old English poetry. Other Entries: University of Cambridge. Department of Anglo-Saxon, Norse and Celtic. Published: University of Cambridge : Ph.D. Dissertation. Notes: Date approved: 15 January 2002. Format: Archival/Manuscript Material

*Sharpe, R., ‘Hiberno-Latin Laicus, Irish Láech and the Devil’s Men’, Ériu, 30 (1979), 75–92.

*Sharpe, Richard, ‘Latin in Everyday Life’, in Medieval Latin: An Introduction and Bibliographical Guide, ed. by F. A. C. Mantello and A. G. Rigg (Washington, D. C.: Catholic University of America Press, 1996), pp. 315–41. H Ref Bibl 807 Medieval

*Sharpe, Richard, ‘ Martyrs and Local Saints in Late Antique Britain’, in Local Saints and Local Churches in the Early Medieval West, ed. by A. Thacker and R. Sharpe (Oxford: Oxford University Press, 2002), pp. 75–154. Apparently with discussion of possible continuities of SS cults, even in the S and E.

Shaw, Katy, ‘ “Capital” City: London, Contemporary British Fiction and the Credit Crunch’, The Literary London Journal, 11.1 (spring 2014), 44–53. Online at http://www.literarylondon.org/london-journal/spring2014/shaw.pdf.

Sheehan, Sarah, 'Matrilineal Subjects: Ambiguity, Bodies, and Metamorphosis in the Fourth Branch of the Mabinogi', Signs 34 (2009), 319-42 DOI:10.1086/591089 Stable URL: http://www.jstor.org/stable/10.1086/591089. 'After his initial transformation of Gwydion and Gilfaethwy, Math never refers to the brothers by name (Williams 1951, 75, 76). While the brothers are in animal form, Math addresses them with reference to their current form, their provisional and, for one of the brothers, provisionally sexed, animal body. (Throughout their punishment the brothers alternately embody female and male animals: Gilfaethwy becomes a doe, a male boar, and she‐wolf, while Gwydion becomes a stag, a female boar, and a he‐wolf.) Because they lose their names, it becomes hard to keep track of which brother is which, which brother is the male animal and which the female' (330); 'In the First Branch’s opening scene, the protagonist Pwyll, prince of Dyfed, meets Arawn, king of Annwn, the Otherworld realm, and magically changes places with him. Arawn sends Pwyll in his stead to fight his Otherworld adversary, Hafgan, and throughout his time as Arawn’s stand‐in, while he is enchanted to look like Arawn, Pwyll is not named, but is designated solely by pronouns. Most tellingly, during the combat with Hafgan, where a masculine pronoun would not serve to distinguish him from his adversary, Pwyll still is not named; instead, he is twice called “the man who was in Arawn’s place” (Williams 1951, 5, 6).25 In both the First and Fourth Branches, the text refuses to name by his own name a man who is “in” a different rith, a different form or body' (331); 'This peculiarity of Blodeu(w)edd’s metamorphosis—the fact that her (modified) name will be fixed to her transformed body—supports the theory that metamorphosis in the Mabinogi is distinct from metamorphosis in learned, mainstream medieval culture: it involves losing one’s name and identity when one finds oneself in a different rith (shape), a different cnawt (flesh), a body not one’s own'' (335).

*Sheldon, Suzanne Eastman, ‘Middle English and Latin Charms, Amulets and Talismans from Vernacular Manuscripts’ (Unpublished PhD diss., Tulane University, 1978).

Shepherd, Deborah J., ‘The Elusive Warrior Maiden Tradition: Bearing Weapons in Anglo-Saxon Society’, in Ancient Warfare: Archaeological Perspectives, ed. by John Carman and Anthony Harding (Stroud: Sutton Publishing, 1999), pp. 219–43.

Seshia Galvin, Shaila, 'Interspecies Relations and Agrarian Worlds', Annual Review of Anthropology, 47 (2018), 233-49 https://doi.org/10.1146/annurev-anthro-102317-050232

Shimmin, A. N., The University of Leeds: The First Half-century (Cambridge: Cambridge University Press, 1954).

Shippey, T. A., The Road to Middle-Earth, 2nd edn (London: Grafton, 1992) [repr. from .

Shippey, Tom, ‘Wicked Queens and Cousin Strategies in Beowulf and Elsewhere’, The Heroic Age, 5 (2001), <http://members.aol.com/heroicage1/homepage.html>, accessed 31–1–2005. Paras 13–15 on political use of exogamous and endogamous marriage. ‘If one returns now to the parallel with Beowulf, one could argue that the successful strategy for Hrothgar might have been not to waste Freawaru on a foreign and less immediate threat, by having her marry a stranger, but to have her defuse a closer threat by marrying her first cousin Hrothulf.’ (para 15).

Shippey, Tom, ‘Alias oves habeo: The Elves as a Category Problem’, in The Shadow-Walkers: Jacob Grimm’s Mythology of the Monstrous, ed. by Tom Shippey, Medieval and Renaissance Texts and Studies, 291/Arizona Studies in the Middle Ages and the Renaissance, 14 (Tempe, AZ: Arizon Center for Medieval and Renaissance Studies, 2005), pp. 157–87. Various minor mistakes. ‘Use of the word ylfig to gloss fanaticus or comitiales suggests that epilepsy may have been thought to be caused by elves’ (170), but it doesn’t gloss fanaticus! Dear me.

Shonwiler, Alison, and Leigh Claire La Berge, 'A Theory of Capitalist Realism', in Reading Capitalist Realism, ed. by Alison Shonkwiler and Leigh Claire La Berge (Iowa City: University of Iowa Press, 2014), pp. 1-- 'Perhaps the most crucial political-economic term is "neoliberalism". Although capitalist realism shares an articulation with neoliberalism, it is not coterminous with it. If postmodernism names a depressing moment of truth produced by the loss of sptial-temporal coordination, neoliberalism names those aspects of globalization that, under the auspices of the market, limit social functioning and naturalize structures of inequality. Its rise dating in most accounts from the early to mid-1970s, neoliberalism typically refers to an economic and political paradigm in which freedom is conceived almost entirely in market terms, as the ability to operate unhampered by state regulation or political interference, even as the production [5] of the conditions of market organization and construction of citizenship that complements it are often seen as the state's "proper" function. The central features of the neoliberal state, besides privatizing wealth, deregulating markets, and reducing social spending, include preoccupation with supporting the interests of an unfettered global financial system and, as recent critics have extensively argued, taking advantage of crises to advance market-based, free-trade-oriented, and even financially imperialist agendas. One need not even necessarily accept David Harvey's capsule description of neoliberalism as a "programmatic" restoration of capitalist class hegemony, under the guise of the promise to the masses of increased individual freedoms, to concede a drastic shift in the past four decades towards greater concentrations of wealth in the hands of an elite few, with those few "controlling power over large sections of the economy" ' (pp.4-5). 'Mark Fisher's critique of postmodernism as an analytic or a periodization is not that it is (or was) incorrect but that it no longer contains the referential capacity required for contemporary analysis. He explains that "some of the processes that Jameson described have become so aggravated and chronic that they have gone through a change in kind" (7). These processes have become spatially and temporally intensified---always the method of capital. Thus when Jameson in 1984 claimed that the "Unconscious" had been captured by circuits of multinational capital, he surely couldn't have predicted [...] that epidemics of "bipolar disorder" would sweep through whole preschool populations and require---of course---new, expensive, brand-name pharmaceuticals for treatment. Postmodernism is not enough to describe this neoliberal scene. Fisher suggests that capitalist realism might be' (5). 'For capitalist realism or any similar theoretical concept to be of service to the present it must articulate (1) the violence produced by a capitalism that constantly seeks to expand its sources and strategies of accumulation; (2) the lived economic, social, and affective instabilities of an entrepreneurial risk society; and (3) how these are together transformed into a widely accepted brand of Gramscian "common sense", in which an inequitable, winner-take[sic]-all system of casino capitalism has seemingly achieved popular consent. Hence we arrive at some of the limitations of the term "neoliberal" for describing the realization of market imperatives at an ideological level. If neliberalism appears to describe a structural basis or reference for the account of postmodernism as a cultural dominant (though in fact the global expansion of market logic is no less cultural than anything else), and might seem to function as a complement to Jameson's articulation, this term too suffers from inadequacies: first, to account for the role of representation and belief in producing that which becomes reality; second, to register capitalism's ability to double down upon those sites of reality to insist that "there is no alternative". Capitalist realism denotes the site upon which the limit of the imaginary is constructed' (p. 6). 'Whether or not contemporary fiction writers nostalgically seek to reprise a nineteenth-century Balzacian realist framework, there is no doubt that the realisms of today do not operate in the same world of conditions and demands as a nineteenth-century novel and cannot make the same kinds of claims to truth. Even viewed from entirely within a literary-historical context, modes of realism today are not clearly or straightforwardly alignable with the realisms of previous literatures' (7). 'And yet surely both journalism and film are likewise limited by the same complicities and inadequacies that cause literary realism to be, as Jameson argues, ontologically commited to the status quo as such' (9).

Siewers, Alfred K., ‘Landscapes of Conversion: Guthlac’s Mound and Grendel’s Mere as Expressions of Anglo-Saxon Nation-Building’, Viator XXXXX. ‘In applying ecocritical approaches to early Insular narratives, we can see a distinct (though far from monolithic) emphasis in Anglo-Saxon construction [sic] of literary landscape, one supporting the appropriation of nature for nation-building, which is based in the emerging Augustinian theology of western Europe. This ideological project involved a significantly different orientation toward natural landscape overall than was found in the neighboring early literatures of Wales and Ireland, where regional cultures were positioning themselves as native by constructing a more positive engagement with pre-Christian ancestral tradition and nature, amid a different ecclesiastical context’ (2). With a long fn (n. 5) on ecocriticism with quite a lot of bibl. and fn 6 mentioning ‘The imporance of formative ideological emphases is ecemplified on a large physical scale by the influence of 18th-century Jeffersonian Enlightenment cosmology on the national landscape of the Unites States...’ interesting point. Bwf. and Glc hagiog ‘are contemporary literary equivalents of the construction of Offa’s Dyke, defining a new cultural pattern of landscape on the island of Britain’ (2). Re Augustine 3. Incl. ‘Somewhat paradoxically, Augustianian theological emphases on the corruption of nature, extended to natural landscape and its ancestral associations with indigenous culture, empowered the Anglo-Saxon ideological project of superimposing a new cultural landscape on Britain’s most fertile land areas, in narrative landscapes based on a sense of Anglo-Saxon culture as God-chosen and hegemonic that erased textually the presence of earlier inhabitants as thoroughly as Old English linguistically replaced Romano-Celtic languages in those areas. The presence of indigeonous Romano-Celtic linguistic cultures that were Christianized long before those of the Anglo-Saxon realms, and which exerted a large continuing influence on the latter, was thus conveniently erased or subsumed’ (3).

4 fn 11 discusses how ASs lack words for landscape (itself a Dutch loan borrowed originally re paintings: 4). They have gesceaft. ; natura and physica also have metaphysical components.

9 goes for C8 Mercian provenance for Bwf—on the basis of Newton and Wormald, and Offa etc. Ho hum. 10 cites Newton book 142-43 which lists similarities between Bwf and Glc vita.

‘In Guthlac A, we are told that the demonic residents of the barrow-island came there weary to rest for a while, enjoying the temporary quiet granted to them in that wild place (lines 205–216a)’: conflates setting of Latin with the poem (13); likewise ‘In fact, one of the ways in which the spirits try to terrorize Guthlac is by telling him that there won’t be anyone to feed him in the middle of a bog (line 274)’ (13). Speaks of the ‘Grendelcyn mere’: 1 arrrgh; 2 not a mere (14). ‘The descriptions of the saint’s early home as a barrow in a grove in the Fens in Guthlac A (line 429), as a mysterious and inhospitable island grove with a barrow in Felix, and as an island in Guthlac B (line 507), are all reminiscent of Insulat traditions of sacred islands that parallel pre-Christian Germanic tradition. However in the Guthlac and Beowulf narratives (the latter included if considering the mere cave as a type of otherworldly island) this native cultural landscape is described in hostile, alien terms’ (14).

Lots of woolly thinking on barrows and traditional places and Celtic vs AS 15–17. 21–28 re ‘The haunted barrow’. Including some bizarre statements. ‘In Old English poetry, burial mounds [22] with treasure were described as dragon hills’ (citing Davidson article p. 178—weird); ‘In the Welsh story of Pwyll, the male ruler of the land ascends the mound and thus finds the goddess of the land with whom she mates, a necessity for the fertility of the land also in Irish tradition’ (22). ‘The approach of the [Guthlac] A poet to the landscape is more general than Felix’s, not even the few details about the cistern and hut and plundered treasure that Felix provides’ (23). Reichardt vs Wentersdorf on mountain or barrow, going for barrow—no refs to Gelling etc. (23–24).

Sif Ríkharðsdóttir, ‘The Imperial Implications of Medieval Translations: Old Norse and Middle English Versions of Marie de France Lais’, Studies in Philology, 105 (2008) 144–64.

Sif Rikhardsdottir, Medieval Translations and Cultural Discourse: The Movement of Texts in England, France and Scandinavia (Cambridge: Brewer, 2012)

Sigrún Davíðsdóttir, Samhengi hlutanna ([Akranes]: Uppheimar, 2011). Main character (Arnar): ' 'Svo sjóðirnir endurspegla sama hugarfarið og var í bönkunum?' // [Steinn:] 'Algjörlega! En það er alla vega eitt sem ég hef lært og það er að okkur hættir til að einblína á þessa sem þurftu að sýna allri [272] þjóðinni hvað þeir væru klárir. Við hliðina á þeim voru svo meðreiðarsveinarnir. Þessir sem stukku til ef það þurfti leppa. Í mínum huga er ekki hægt að skilja íslenskt þjóðfélag öðruvísi en út frá goðaveldinu.' // 'Náði Noregskonungur ekki Ísland undir sig 1262? Ég hélt að goðaveldið hefði liðið undir lok þá!' // 'Formlega séð', sagði Steinn. 'En strúktúr goðaveldisins leið ekki undir lok. Goðaveldið byggðist á að ráðamenn hafa í kringum sig handgegna menn sem hafa svo aðra í kringum sig. Þannig greinast völdin um allt þjóðfélagið. Eftir stríð stýrðu stjórnmálaflokkarnir úthlutun gæðanna svo að völdin lágu þar. Mjög áhugavert að í kruppunni eftir að síldin hvarf um '67 riðlaðist margt. Upp úr því kom vinstri stjórn, aðrir fengu aðgang að fé og völdum um hríð. Þá ná Sjálfstæðisflokkur og Framsókn aftur dyggilega völdum og kóróna einkavæðingarferlið með einkavæðingu bankanna.' // 'Áhugaverðar pælingar. En hverju breytti einkavæðingin?' // 'Ég var á sínum tíma hallur undir einkavæðinguna því ég hélt að hún myndi hleypa nýjum aðilum að í umhverfi þar sem pólitísk sambönd skiptu engu og viðskiptafærni öllu. En nei, óvart ekki. Einkavæðingin innsiglar bara nýtt skömmtunarkerfi og það fylgir áfram pólitískum línum. Nýir aðilar borga sig inn í flokkskerfið. En fyrirgefðu, ég ætla ekki að messa yfir þér!' // 'Þú þarft sannarlega ekki að afsaka það.' // Ég er líklega með þetta svolítið á heilanum. Einkavæðingin olli mér algjörum vonbrigðum. En ég hef alla vega kynnst Íslandi upp á nýtt eftir hrunið. Ekki alveg eins og ég hélt.' Steinn leit á mig, örlaði á brosvotti í óðru munnvikinu. // 'Ég er sjálfur að kynnast Ísland upp á nýtt.' // 'Er ekki bróðir þinn lögfræðingur og á kafi í því að vinna fyrir ýmsa í atvinnulífinu? Og pabbi þinn hæstarréttardómari? Og þú þekkir ekki Ísland?' // Mér fannst Steinn líta á mig eins og við værum ekki í sama liði. [273] 'Pabbi er nú reyndar kominn á eftirlaun. Ég hef búið łi útlöndum síðan 2000. Ég flutti ekki til útlanda til að fylgjast með Íslandi, ekki mitt viðfangsefni þótt ég fylgdist að sjálfsögðu með gegnum Huldu.' // bla bla' (271-73).

'Djöfull er hún falleg,' sagði Rafn, varla stiginn út á gangstéttina. Klukkan var langt gengin í ellefu. Ég ætlaði að fara með honum niður á Goldsmith's Row þar sem hann gæti fundið leigubíl. 'Eins og álfkona, bara ekki af þessum heimi. Af hverju sagðirðu mér ekki að hún væri svona falleg? Ég hef örugglega gónt á hana eins og auli.' // 'Mér fannst það bara einhvern veginn ekkert koma málinu við.' Mér var skemmt, vissi ekki að Rafn gæti verið svo skáldlegur að líkja einhverjum við álfkonu.' (367). Íþróttaálfur 128.

Sigrún Davíðsdóttir, `Iceland, Russia and Bayrock – some facts, less fiction' (30 May 2017), http://uti.is/2017/05/iceland-russia-and-bayrock-some-facts-less-fiction/. 'During the Icelandic boom years Griffith was not the only one to question how the tiny economy of tiny Iceland could fund the enormous expansion of Icelandic banks and businesses abroad. The Russian rumours were persistent, some of them originating in the murky London underworld, all to explain this apparently miraculous growth. Most of this coverage was however more fiction than facts (the echo of this is found in my financial thriller, Samhengi hlutanna, which takes place in London and Iceland after the collapse, published in Iceland in 2011; English synopsis.)'

Sigurðsson, J. (ed.), Edda Snorra Sturlusonar/Edda Snorronis Sturlæi, 3 vols (Copenhagen 1848–XXXX). Name of editor comes from Glasgow lib vol 2 [D 845.L 1848-S]. Collate ev.

Sigurdson, Erika Ruth, 'The Church in Fourteenth-Century Iceland: Ecclesiastical Administration, Literacy, and the Formation of an Elite Clerical Identity' (unpublished Ph.D. thesis, University of Leeds, 2011), http://etheses.whiterose.ac.uk/2610/ http://academia.edu/1795158/The_Church_in_Fourteenth-Century_Iceland

Sigurdson, Erika Ruth, `Violence and Historical Authenticity: Rape (and Pillage) in Popular Viking Fiction', Scandinavian Studies, 86 (2014), 249--67. DOI: 10.1353/scd.2014.0027.

Erika Sigurdson, The Church in Fourteenth-Century Iceland: The Formation of an Elite Clerical Identity, The Northern World, 1569-1462, 72 (Leiden: Brill, 2015)

Sigurður Gylfi Magnússon, Wasteland with Words: A Social History of Iceland (London: Reaktion, 2010).

Sigurgeir Steingrímsson, Ólafur Halldórsson, and Peter Foote (eds), Biskupa Sögur I, Íslenzk fornrit, 15 (Reykjavík: Hið Íslenzka Fornritfélag, 2003)

Sigurjón Baldur Hafsteinsson, Phallological Museum (Zürich: Lit, 2014). Post-crash analysis of the hegemony of Iceland’s neo-liberals. Culminates in an analysis of elves 149–63. 'Instead of considering language, literature and nature as the ultimate sources of Icelandic identity, the Icelandic Phallological Museum posits that Icelanders should consider that maybe the real national trinity is a penis and two balls---and that Icelanders are not "Icelandic" but rather "Icelandic(k)". This became evident in the wake of the economic meltdown in 2008, when business tycoons and cultural critics characterised Icelandic society and culture as a failed neoliberal experiment' (10); more on masculinity 10-12. Phallological museum as fitting with neoliberal globalisation of Icelandic identity (I guess he means because it's not about Iceland-specific stuff), but also standing as a critique rather than endorsement of patriarchal masculinity (12-16). 'The Phallological Museum seeks to use mediaeval attitudes that have been qualified [I think he means this in the sense 'proscribed'] as literary pursuits, which blends together myths, fantasy, obscurity and firsthand observations' (16)--i.e. a vision of the medieval as postmodern before its time, by contrast with the Wolfowitz kind of understanding of the medieval. Maybe I could make some use of this: 'neomedievalism' at a level of statecraft recognises that the Middle Ages were postmodern before their time; but Wolfowitz etc don't recognise this at a cultural level. By recognising that, we partly defuse their use of 'medieval' as a term of abuse; but are also at risk of the usual pitfalls of postmodernism as having no leverage to actually improve people's wellbeing. Good survey of the critique of Icelandic society in the boom as being too masculine: 17-19. 17-18 reads Icelandic collapse as failure of neoliberal policy, but Sjálfstæðistypes spin it as a failure of implementation, not of policy; 'Icelandic media continued to successfully scapegoat a few business leaders and politicians, while the neoliberal political structure remained unscathed and intact' (18) I guess people like Bjarni are trying to pull away from that failure, but by going in a nostalgic direction they cause themselves problems. Neoliberal policy takes state out of cultural sector, but instead encourages business to enter, and cultural sector to promote entrepreneurship, be more entertaining, have results-driven management, etc. (20-28). Some good refs. Globalisation allows museums to rethink themselves and for people to make unthought of museums cutting across traditional national/moral lines. Globalisation as from above but also from below, as a force for homogenisation but also heterogenisation; globalisation from below finds leverage in globalisation to do good things. 'The e-mails, Mitchell's correspondence and the festival in Berlin are examples of the intensified processes of globalisation from below where individual ideas, desires and cultural forms have placed themselves in contemporary cultural practices, re-enforced by neoliberal cultural policy schemes' (36). Changing attitudes to sexual mores in the 1990s made the public penis museum possible; decent survey of expansion of sex economy in Iceland and sexualisation of Icelandic marketing and image abroad (37-47). Masculinity and crisis: 10-12, 17-19; cf. 37-47.

Siikala, Anna-Leena, ''Mythic Images and Shamanism: A Perspective on Kalevala Poetry'', FF Communications, 280 (Helsinki: Suomen Tiedakatemia, 2002).

Silja Bára Ómarsdóttir, 'Framboð Íslands til öryggisráðs Sameinuðu þjóðanna: Orðræða utanríkisráðherra 2003-2008', Rannsóknir í félagsvindum: Stjórnmálafræðideild, 12 (2011), 127--35, accessed from here

**Simek, Rudolf, ‘Die Quellen der Eiríks saga víðförla’, Skandinavistik, 14 (1984), 109-114. Re Elucidarius.

Rudolf Simek, 'Völundarhús -- Domus Daedali Labyrinths in Old Norse Manuscripts', NOWELE: North-Western European Language Evolution, 21-22 (1993), 323-68 DOI: https://doi.org/10.1075/nowele.21-22.23sim

Simek, Rudolf, Dictionary of Northern Mythology, trans. by Angela Hall (Cambridge, 1993). ‘The Eddic lays only say that Skaði is the daughter of the giant Þjazi (Hyndluljóð 30) and that she lives in Þrymheimr (Grímnismál 11); Lokasenna (49. 51, Pr) names her as the wife of Njorðr [hooked o] and one of the Æsir’ s.v. Skaði. ‘Skaði is called ondurdís [hooked o] by the skalds (Eyvindr, Háleygjatal 4 and Bragi Ragnarsdrápa 20); she goes hunting armed with a bow and arrow and as such she is the counterpart to the Greek goddess Artemis. On the other handm the comparison with the Nordic god Ullr, similarly a ‘ski-god’ (onduráss [hooked o]), suggests itself’. handy looking bibl.

s.v. Bergdis, ‘As giantesses’ names based on –dís are otherwise only frequent in the sagas of the 13th and 14th centuries … it may be concluded that the real characteristics of the female goddesses known as Dísir were no longer known and had been mixed up with the concept of giantesses’.

s.v. Elves ‘The West Germanic concepts concerning these beings begin to differ from the Scandinavian ones even in the early Middle Ages, and in Anglo-Saxon areas an independent tradition in folklore about elves soon developed, perhaps as a result of Celtic influence’ (73).

**try s.v. cosmography.

**Simek, Rudolf, Altnordische Kosmographie: Studien und Quellen zu Weltbild und Weltbeschreibung in Norwegen und Island vom 12. bis zum 14. Jahrhundert, Ergänzungsbände zum Reallexikon der Germanischen Alterumskunde, 4 (Berlin, 1990) [461.01.c.15.4].

Simek, Rudolf, Religion und Mythologie der Germanen (DarmstadtXXXXXcheck: Theiss, 2003). 124-28 seems happy with dís as 'die allgemeinste Bezeichnung für "verehrungswürdigste" oder "mythologische Frau" ' (124) encompassing fylgja, norn etc. 'Etymologisch verwandt mit den altnordischen dísir ist alhochdeutsch idis ("verehrungswürdige Frau")' (127)--so that idea's still circulating then. 'Erschwert wird die Sachlage zusätzlich dadurch, dass offenbar im Mittelalter, vieleicht aber schon in der späteren Wikingerzeit, andere Gruppen mythologischer weiblicher Wesen mit den Disen vermischt wurden, sodass schließlich Disen zu einem Übergriff für fylgjur und spákonur, Nornen und Walküren, und schließlich sogar für die eigentlichen Göttinnen wurden; ihre ursprüngliche, eigentliche Bedeutung als verehrungswürdige weibliche Ahnen, also eben Matronen, entfiel und sie wurden einfach "mythologischen Frauen" ' (127). Check on this--is he saying that previously distinct concepts got mixed up? Certainly sees Walküren as having different origin (127-28). Seems to accept use of monster-words for Saami as pretty much accepted (167). Several citations of charms related to the blykors vs elphos which I didn't know about p.169.

Simek, Rudolf, 'The Vanir – an Obituary', in Herzort Island. Aufsätze zur isländischen Literatur- und Kulturgeschichte. Zum 65. Geburtstag von Gert Kreuzer, ed. by V. Thomas Seiler (Lüdenscheid, 2005), pp. 140-155. A potentially plausible argument that the term vanr and the category of the vanir is Snorri's invention. Rather forcibly and elliptically put, which provokes scepticism; although the article makes the possibility clear, it doesn't show convincingly why we need to write off the vanir except insofar as it shows that the word is very rare. So respond to that when citing.

Simek, Rudolf, 'The Use and Abuse of Old Norse Religion: Its Beginnings in the High Medieval Period', in pp. 377-80. Makes good claims for the innovative character of many of our mythological texts, with a handy first page outlining some fundamental points that I agree with. 'In Shakespeare's plays we are so used to allusions and usage of classical ythology that nobody ever seems o raise the questions whether William Shakespeare really was a good Christian believer. Later on in modern times, even Protestant German authors found nothing wrong about taking their matter from classical mythology, neither Christoph Martin Wieland in his Symposium of Gods [sic re italics], nor Friedrich Schiller in The Gods of Greece or Goethe in Prometheus. The same could be said of Protestant English and Scandinavian authors of the eighteenth and nineteenth centuries. // However, when talking about medieval Scandinavian mythological poetry, we often find that the degree of "heathen-ness" of a poem is often meant to give a clue to its dating. In short, if it talks seriously about heathen gods, it can't really have been written by a good Christian Icelander, unless it makes fun of the old gods (like Þrymskviða or Hárbarðsljóð or possible Lokasenna, in which case no good heathen can have written it. // Often, we tend to think of Old Norse religion within a time continuum that books everything up to the Reformation, or the end of the Middle Ages anyway, as "sources" and everything afterwards as "reception"' (377).

Simensen, Erik, 'Lexical Developments in the Late Middle Ages', in Bandle vol 2, pp. 1161--71

Simeonova, Kristina, 'The Aesthetic Function of the Carnivalesque in Medieval English Drama', in Bakhtin: Carnival and Other Subjects: Selected Papers for the Fifth International Bakhtin Conference, University of Manchester, July 1991, ed. by David Shepherd, Critical Studies, 3.2--4.1/2 (Amsterdam: Rodopi, 1993), pp. 70--79.

*Simmons, Clare A., Reversing the Conquest: History and Myth in Nineteenth-Century British Literature (New Brunswick: Rutgers University Press, 1990)

Sims-Williams, Patrick, 'The Settlement of England in Bede and the Chronicle', Anglo-Saxon England, 12 (1983), 1–41. "On the other hand, Hengest could be traditional and Horsa could be an accretion, either taken from an independent tradition or simply invented by storytellers to provide Hengest with a similarly named companion-in-arms (compare Romulus and Remus, or Cerdic and Cynric)" -- interesting that Sims-Williams sees Cerdic and Cynric this way (p. 23). 26: 'the Chronicle's Ceawlin, whose enigmatic career may be based in part on a lost Old English poem', citing Henry Sweet, 'Some of the Sources of the Anglo-Saxon Chronicle', Englische Studien 2 (1879), 310-12; K. Sisam apud Aileen and Cyril Fox, 'Wansdyke Reconsidered', Arcbf 115 (i960), 1-48, at 46; cf. Janet Bately, 'The Compilation of the Anglo-Saxon Chronicle, 60 BC to AD 890: Vocabulary as Evidence', PBA 64 (1978), 93—129, at 102—3. 'The Anglo-Saxon Chronicle, in the earliest form in which we know it, was compiled in the late ninth century. 109 It is clear, on general historical grounds, that some entries from about the mid-seventh century onwards were drawn from contemporary annals, perhaps kept in Latin,110 but it seems quite uncertain when the story of England was extended back to cover thefifthand sixth centuries', citing Chadwick, Origin, p. 25; Stenton, Preparatory to 'Anglo-Saxon England', pp. 119—20; Harrison, Framework, 133~34 and 140; David Dumville, 'Latin and Irish in the Annal sof Ulster, A.D. 431-1050', Ireland in Early Mediaeval Europe, ed. Whitelock etal., pp. 320-41, at 333-4. Re possible archaisms Sims-Williams says 'On Wihtgara see Chadwick, Origin, p. 21, n. 1; and Campbell, Grammar, p. 247'--worth a look. "As annals the fifth- and sixth-century entries are peculiar. There are none of the eclipses and natural disasters one expects from contemporary records, apart from a couple of entries (538 and 540) taken over from Bede. Rather, the Chronicle gives us the origin legends of Kent, Sussex and Wessex, cast in an annalistic framework. The beginning of the other kingdoms is ignored, except for the accession of Ida in 547, taken from Bede. No strife between the English is recorded until 568, which is just conceivably an early entry made at Canterbury. 112 The stress on Anglo-British fighting is best explained, not by positing hypothetical British sources, 113 but by taking the Chronicle at face value as a southern English view of the English conquest of southern Britain. Shiploads of invaders successively defeat the Britons of Kent, Sussex and southern Wessex, before moving north to the Thames valley and beyond, and their progress is marked - and perhaps inspired - by conspicuous antiquities: the Saxon Shore Fort at Anderida (Pevensey), the hillforts at Old Sarum, Barbury Castle and Dyrham, 114 and the Roman cities of Gloucester, Cirencester and Bath. The geography is beautifully consistent internally' (28). P. 30 fn 132:' I agree with Stenton that Cerdic is probably not derived from the place-names. The reverse may be true, in that they (and the attested use of Cerdic as a personal name in eighth-century Wessex, along with Cynric) may reflect the fame of Cerdic in legend.' Interesting to think about where the name ''Cerdicesora'' and ''Cerdicesford'' might come from.

Sims-Williams, P., ‘The Visionary Celt: The Construction of an Ethnic Preconception’, Cambridge Medieval Celtic Studies, 11 (1986), 71–96. ‘In this lecture I want to concentrate on a particular racial steoreotype, the Visionary Celt. I use this as shorthand for the conception of the Celt as an abnormally visionary or imaginative being whose mind is fixed to an unusual degree on the spiritual, the occult, or the ideal’ (78). Nothing about otherworldly beings, but good stuff on otherworld etc. Citable blanketly as the most relevant study of Celticity you’ve found so far for fairy stuff.

Sims-Williams, Patrick, Religion and Literature in Western England 600-800, Cambridge Studies in Anglo-Saxon England, 3 (Cambridge: Cambridge University Press, 1990) p. 54 re elf latin thing, cf. North 54. [NW1 717:5.c.95.79]. Ed. Kuypers. ‘An eighth-century prayer book from Worcester contains a number of charm-like texts—Christian equivalents of the amulets with which some Hwicce were still being buried in the seventh century, and of the pagan fylacteria and incantationes forbidden by the Council of Clofesho in 747. One page of this prayer book begins with a prayer asking Christ’s protection on every limb of the body. Then, after a doxology in garbled Greek, it concludes: [/] I adjure thee, Satan, devil, elf (satanae diabulus aelfae), by the Living and True God, and be the terrible Day of Judgment, that it may flee from the man who goes about with this writing with him, in the name of the Father, Son and Holy Ghost. [/] The word for the pagan Germanic sprite may be included to explain or reinforce the Christian demonology’ (54). Cfs Grattan and Singer 50. 275-80 re MS: ‘Perhaps it was the writing down of loricae in seventh-century Ireland that paved the way for the compilation and composition in eighth- and ninth-century England of the more varied private prayer books such as R, H, N and C’ (ours being R, given p. 275 as s. viii2, after *Lowe, Codices Latini Antiquiores, 12 vols, ii, #215 (other MSS 204, 199), and p. xiii; cf. P S-W p. 298, n. 103, ‘Morrish, ‘Dated and Dateable Manuscripts’[, MS, 50 (1988), 512-38], pp. 519-21, mistakenly derives the metaphor from Alcuin’s Confessio peccatorum pura … and uses it as a major criterion for dating R and N to the ninth century’). English MSS are the earliest private prayer MSS around, it seems (276-7). ‘H and R are the earliest prayer books of their kind in Europe’ (327).

‘While the image of the “breastplate of righteousness” (lorica iustitiae) had been used by St Paul in his injunction to Christians to put on the armour of God (Thess. v. 8; Ephes vi. 11-18; cf. Isiah lix. 17), Paul did not specifically equate that armour with prayers. Such an interpretation is already clear, however, in a letter Columbanus sent to his disciples at Luzeuil in 610: [/] And do not hope that it is men alone who persecute you; there are devils in those who envy your possessions; against them take up that armour of God to which the apostle points, and make a path to heaven, hurling those arrows, as it were, of earnest prayer. [Ep. iv. 2, ed. and trans. Walker, Columbani Opera, 26-7].

R as Worcester provenance: C17 connection (279); Ker noted C12 worcester addition (*catalogue 248) (280). Dial. and Pal. ev also 280. ‘It is likely, then, that some of the prayers in R and H were originally designed for use in a daily round of prayer, as reccommended in the Carolingian prayer-books. Nevertheless, they are not arranged in the manuscripts with this in mind…’ (285, cf. 282-5). ‘Unlike N and C and sme of the Caroligian prayer collections, R and H show no clear plan and appear to be devotional miscellenies. Yet one theme recurs too often to be coincidental, and distinguishes them from the continental books: alongside prayers of considerable theological and literary sophistication, as advanced as anything in the Carolingian collections, R and H return again and again to the theme of protection against [286] illness, death and supernatural adversity. The books themselves, as physical objects, may even have had a prophylactic function’ (285-6). Pseudo-Cyprianic prayer equating Goliath with devil. Cool. (288).

‘The Royal Prayer Book is more clearly a miscellany than the Harley Fragment, perhaps because of its greater length (52 folios), yet here too te teme of physical and supernatural protection is prominent, particularly in the opening and closing pages, where a few texts cross the boundary from religion to magic’ (290). ‘Although R contains the greatest amount of magical material, some is found in all four early English prayer books. It is significant that it tends to occur at the peripheries of the codices—at the beginning or end, or at the ends of quires—and that it disappears almost entirely from the ninth-[302]century continental prayer-books. Both these facts sho that the compilers were aware of a distinction between magic, even Christian magic, and religion’ (301-2). ‘The Harley Fragment and Royal Prayer Book, once they have been fully studied, should offer an insight into the religious mentality of the Hwicce fully equal to the monk of Wenlock’s more sensational contribution in the kingdom of the Magonsætan’ (327).

Sims-Williams, Patrick, ‘The Submission of Irish Kings in Fact and Fiction: Henry II, Bendigeidfran, and the dating of the Four Branches of the Mabinogi’, Cambridge Medieval Celtic Studies, 22 (Winter 1991), 31–61.

Sims-Williams Patrick, ‘The Early Welsh Arthurian Poems’, in The Arthur of the Welsh : The Arthurian Legend in Medieval Welsh Literature, ed. by Rachel Bromwich, A. O. H. Jarman and Brynley F. Roberts (Cardiff: University of Wales Press, 1991b), pp. 33–71. re Pa gur? which mentions that ‘On the top/upland of Ystawingun / Cai pierced nine witches’ (ll. 79–80), quoted pp. 44–45. ‘The nine witches here recall the Nine Witches of Gloucester in Peredur. Nine is also the number of the maidens in Preiddeu Annwn and elsewhere, and was evidently a conventional figure (three threes) for supernatural females. In particular, however, we can compare the nine witches in the seventh-century(?) Breton-Latin Life of St Samson, I.26–27. (A version of this Vita was available in Wales in the early-twelfth-century Book of Llandaf.) The episode shows close similarities with the Peredur episode, including the geographical area (south-east Wales or the border). Can Ystawingun be localized in the same general area? So far it has defied identification, but in view of the reference to Anglesey in line 81, it may be connected with Porth Ysgewin (Portskewett), in the extreme south-east of Wales, which is so often contrasted with Anglesey in the extreme north-west. An Old Welsh spelling of Ysgewin such as *Yscauguin might easily be corrupted to Ystawingun’ (45).

Sims-Williams, Patrick, ‘The Uses of Writing in Early Medieval Wales’, in Literacy in Medieval Celtic Societies, ed. by Huw Pryce, Cambridge Studies in Medieval Literature, 33 (Cambridge: Cambridge University Press, 1998), pp. 15–38. Romantic myth of Celtics as inherently oral (rebranding as cool what had been stigmatized) a leitmotif in the paper, but esp. pp. 15–18.

Sims-Williams, Patrick, The Celtic Inscriptions of Britain: Phonology and Chronology, c. 400--1200, Publications of the Philological Society, 37 (Oxford: Blackwell, 2003)

Sims-Williams, Patrick, Irish Influence on Medieval Welsh Literature (Oxford: Oxford University Press, 2010). 'It must be admitted that the motif of the hidden warriors is an ancient and international one, as Jackson pointed out, comparing the ancient Egyptian story (p.280) about how Joppa was captured by warriors hidden in sacks (two hundred of them in fact, just as in Branwen!).63 In the eleventh century a similar story about a prince disguised as merchant entering a city with a hundred and sixty warriors hidden in chests is told in Persian by Firdausi.64 Similarly in the twelfth‐century chanson de geste, Le Charroi de Nîmes, the heroes get into the Saracen city hidden in merchants' barrels, giving rise to much double entendre as to the ‘goods’ (avoir) inside them.65 Even closer to Branwen (but not to the Bórama) is the Arabian Nights story in which the clever servant kills the robbers one by one by pouring boiling oil into the jars in which they have been smuggled into Ali Baba's house. Jackson duly compares this, while Glyn E. Jones cites a Scottish Gaelic folktale in which a general examines the sacks of ‘merchandise’ that the villain has brought inside, praising it sarcastically (like Efnisien), and eventually having all the sacks' occupants killed.66 Alaric Hall notes a vague parallel in Hrólfs saga, where warriors are hidden in a hall's wall‐hangings, and a closer parallel in Sigrgards saga frækna, in which one suspicious character ‘probes around with his hooked spear’ in a ‘stone building which has been assigned to them’, and another notes that the wall‐hangings are bulging out:

He sets his hump up against the wall and it turns out that there are armed men concealed there but he manages to crush them to death and repeats the procedure further up the hall. In all thirty dead men are revealed afterwards….67
It seems probable that the author of Branwen knew this type of variant in which the stategem is thwarted. On the other hand, it is difficult to attribute the overall similarity with the Bórama to chance.68 The explanation, here and elsewhere, may be that the Welsh author picked up hints from Irish material (here the Bórama story), but developed them in terms of his own knowledge of storytelling' (280). Fn 68 says 'This is a dangerous type of argument, however; Hall, ‘Gwŷr y Gogledd’, p. 33, uses it unconvincingly in favour of influence on Branwen from Hrólfs saga, which shares the ‘Ali Baba’ theme (see Eirik the Red and Other Icelandic Sagas, translated by Jones, pp. 294–95)'. Did I actually argue that?? Check.

Sims-Williams, Patrick ((2016). "Dating the Poems of Aneirin and Taliesin". Zeitschrift für celtische Philologie. 63 (1): 163–234. Patrick Sims-Williams, ‘Dating the Poems of Aneirin and Taliesin’, Zeitschrift für celtische Philologie, 63 (2016), 163–234

Singer, Charles, ‘Early English Magic and Medicine’, Proceedings of the British Academy, 9 (1919–20), 341–74. ‘Native Teutonic magic and medicine may be distinguished from imported elements of Classical, Ecclesiastical, or Salernitan origin by the presence of four characteristic elements: the doctrine of specific venoms, the doctrine of the nines, the doctrine of the worm as the cause of disease, and lastly the doctrine of the elf-shot’ (cited Bonser, with approval apparently, I wonder where it was?) (353). Wow! Doctine of the elf-shot! And the compund never even occurs in Old English… Citing Tacitus re 9 herbs cahrm, ‘The nine twigs that Woden takes up must be these twigs of fate which are to bring a better lot to the sick man on recitation of the magic song’ (355). Hmm, I wonder if he’s right? Interesting idea. ‘The term geblæd which we have translated blast, but which might be rendered blister, is formed from blæd, a common term for a breath or spirit, and the description of disease as a blæd, blast, or blister is encountered not infrequently in Teutonic folk-lore’ (356). ‘But there reamins an English doctrine concerning disease, which we have not yet discussed, a blief which the English shared also with the continental Teutons and with the Celts. It would appear that the Teutonic peoples had not the belief in possession by demons which was so characteristic of the near East where Christianity took its rise. Nevertheless a large amount of disease was attributed not to occupation by, but to the action of supernatural beings, elves, Æsir, smiths or witches whose shafts fired at the sufferer produced his torments. Anglo-Saxon and even Middle English literature is replete with the notion of disease caused by the arrows of mischievous supernatural beings. This theory of disease we shall, for brevity, speak of as the doctrine of the elf-shot. // The Anglo-Saxon tribes placed these malicious elves everywhere, but especially in the wild uncultivated wastes where they loved to shoot at the passer-by. There were water-elves, too, perhaps identical with the Nixies of whom we learn so much from Cletic sources. Such creatures were perhaps personifications of the deadly powers of marshes and waterlogged land. A water-elf is perhaps thought to have attacked on waterlogged with dropy in the following passage: [12 D. xvii f. 124v]’ (357). Notes analogue in Varro, Roman geezer (358). ‘The doctrine of the elf-shot was, however, a view of disease that could hardly persist in its purity. On the one hand the shafts of the elves were so easily confounded with the “flying venoms”. On the other hand the attacks of elves presented a close similarity to the constant assaults of demons and possession by them, from which the Christian aesthetic suffered so sorely. In the later Anglo-Saxon material we therefore encounter a fusion of the ideas of demoniacal possession with the attacks of elves, witches, and other beings of the Teutonic mythology, and with the effects of flying venoms. But though the human patient tended to become possessed by demons rather than merely elf-shot, the elves continued to make their malignant attacks on the lesser creation, the cattle, whom the more self-respecting demons might be expected to regard as providing but a poor field for their accomplishments. Accordingly we find numerous references to elf-shot cattle’ (358).

Re Royal 2 A. xx, fo. 45v, ‘The Greek in this passage is an attempt to transliterate XXXXbla Greek, well you know it’s here nowXXXX’ (371). ‘The italicized word ælfa is the elf who is equated with Satan’ (371).

**Singer, C., ‘A Review of the Medical Literature of the Dark Ages, with a New Text of about 1100’, Proceedings of the Royal Society of Medicine, 10 (1917), 107-60.

*Singer, Charles and E. Ashworth Underwood, A Short History of Medicine, 2nd ed. (Oxford, 1962). Looks not too handy.

*Singer, C, From Magic to Science (New York, 1958), p. 149 cited by Braekman re worms and poisons as main causes of disease.

Sjöberg, Maria and Anton Tomilov, 'Iron-Making in Peasant Communities', in Iron-making Societies: Early Industrial Development in Sweden and Russia, 1600--1900, ed. by Maria Ågren (New York: Berghahn, 1998), pp. 33--60.

Sjöblom, Tom, Early Irish Taboos: A Study in Cognitive History, Comparative Religion, 5 (Helsinki, 2000). 18 introduces his concept of ‘cognitive history’ on the basis of cognitive archaeologye etc. (see also n. 22, actually on p. 198; pp. 10–46 generally set out what he thinks it is and how it works). Points out that it’s like in many ways the histoire des mentalités on which he has some useful discussion (18– ). Main man seems to be Le Goff, handily a medievalist. ‘However, for the present discussion let us describe it as an approach which is interested in the collective representations and structures of belief (usually unconscious), affecting the expressive acts of people living in the same historically defined time and place. In line with this general interest, the historians of mentalities have directed themselves to the apparently irrational beliefs of past collectives without the need for resorting to any vague notions of empathy, i.e. the need to re-live and re-enact the historical conditions affecting the behaviour of people’ (18). ‘According to Peter Burke [1997 and much cited so probly useful], the French term mentalité has often been objected to on the grounds that it is thought to be some kind of impersonal force or entity, especially in the English-speaking world. He also makes it clear that this objection should not be taken too seriously, as none of the historians of mentalities think of their object of study in these terms. Rather, the term mentalité is a characterisation of the culturally specific relationships between beliefs within a particular system’ (18). ‘…mentalities are not “prisons” from which individuals cannot escape … but work like contraining frameworks guiding the mental habits of an individual’ (20), citing Burke again—probably an interesting dude. This also rings nicely true of language and might provide a basis for some fruitful mixing.

23–24 interesting on point that if literacy changes cognition (from savage to analytical), and you have a soc with some literate and some illiterate, you may have two different sorts of cognition in play. Scary prospect. But also NBs that huge grey area in middle ages because literature is so often conveyed orally, and designed to be.

‘According to Pascal Boyer, the fact that a scholar can extract “meaning” from a particular text or cultural representation seems sufficient evidence for the argument that meaning is to be found. However, the difficulty is that in using ritual acts as “texts” or statements concerning certain propositions about gods, spirits, cosmic forces and their relationship to the ritual participants, scholars tend to ignore or forget that rituals are not a series of explicit statements, but actions. The second difficulty is that even when the method of revealing the meaning of ritual is sound, this would not guarantee that the “meanings” extracted by the scholarly analysis have anything to do with the representations actually entertained by the participants. This is why I have decided to take the other direction in my analysis. Instead of discussing the meaning of taboos [42] for the early Irish community and its individual members, I will consider the cognitive conditions that led people to believe in the power of taboos to influence the lives of human beings to the extent that violating them is inevitably followed by a death’ (41–42). Hmm, good point.

‘In the third section of the present chapter it was pointed out that the most basic form of historical documentation used by modern historians is written data. The nature of data is probably the most basic and most natural kind of constrain that a historian can have. As pointed out by Beverly Southgate, for instance, the analysis of written documents implies that historians in practice study past language use (Southgate 1996, 70). For cognitive history this simply means that the channel to past minds is through language. Therefore, while many historians working within the traditional paradigm might find language-based analysis of historical documents “mystifying and dull” (to use the phrasing of Robin Chapman Stacey), cognitive history promotes the view that in reality historians cannot “stand aloof, and aspire to remain immune to the challenges present to all language-based subjects by the comparatively new discipline of linguistics” (Stacey 1994, 3; Southgate 1996, 70). This is a view that cognitive history shares both with the traditional approaches in the history of religions, and with historians doing research with early Irish documents’ (44).

Cahpter 1 done. The rest to go.

‘Mark Turner has argued that humans tend to imagine and construct their environment as organised wholes, as stories, independently of the origins of the information processed (Turner 1996, 5). Therefore, instead [50] of making categorical distinctions between what belongs to a Christian world-view and what does not, we might be better off if we start to think in terms of belief environments instead of world-views and ideologies. “Belief environment” is a term I have borrowed from Daniel Dennett (1991, 452). He describes it as a fragile collection composed of parts that are interconnected by both historical accidents and well-designed links. As a heuristic term, it emphasises the fluid and flexible naure of our beliefs and their processing, instead of viewing them as structured and solid wholes. The use of this term emphasises that my main interest is not in the development of mental representations, although some of the questions involves will certainly be discussed. Rather, what is attempted here is a discussion of the mental make-up of the early Irish tradition from a synchronic point of view, although this does not mean that diachronic processes can be completely ignored, as long as they participate in the organisation of mental representations in the form of “traditions” .’ (50). ‘As the great French medievalist Jaques Le Goff has pointed out, no serious historical study of concepts is possible until the semantic field of the object of study has been circumscribed. In historical scholarship, this is done by comparing our own vocabulary with that of the historical society being investigated (Le Goff 1988, 27)’ (51). Respec’ to him for clocking the semantic issue, but his discussion is a bit weak (51–55). Ultimately goes for skipping the semantic end of things—‘Instead, what I want to do is to discuss a certain concept present in early Irish sources, which can be described by the heuristic label “taboo”. This does not mean that terminological questions are altogether bypassed’ (55). A culture doesn’t need a word to express a concept; a modern concept may usefully be applied to a past culture. Hmm. 3 problems with functionalism [as a sole explanation]: 1, that a thing is what it does. This is obviously reductive; 2, circularity: explain functions from texts and texts from functions; 3. not good at explaining social change, he reckons, e.g. being why maintain motifs which are no longer functional (57–58). Hmm, not sure about the last one. ‘The idea that religious representations like taboos are irrational, that is, without any cognitive basis, was the classical answer prevalent among [60] the anthropologists of the late nineteenth century. However, as Pascal Boyer points out, which this was theoretically (if not morally) elegant, it posed more problems than it solved, as the people believing in taboos did not seem irrational in most situations (Boyer 1994, 52). Most modern scholars have therefore abandoned this as a misguided approach to other cultures’ (61). With interesting note re dude who argues for irrationality of some inherited taboos, but also for the necessity of concomitant rationalisation—good point.

Discusses concept of tradition 61–72; ‘Together with Boyer and some other scholars, I will try to show that … our understanding of “tradition” has very real consequences for our understanding of human cultures’ (63).But this actually mired me entirely. Need lunch. But not very useful I don’t think.

Clerics’ literacy alone may have caused differences between their patterns of belief and other Anglo-Saxons’ (Sjöblom 2000, 23–24).

Sjöblom, Tom, ‘Early Irish Taboos as Traditional Communication: A Cognitive Approach’, Celtic Cultural Studies: An Interdisciplinary Online Journal (2003)

http://www.cyberstudia.com/celtic-cultural-studies/papers/sjoblom/early-irish-taboos.html#fn3section 2: 'There is little doubt among modern scholars that taboos or ritual injunctions (geis sg. , gessi pl.) existed in pre-Christian and early medieval Irish society. Despite the scholarly agreement on this, the evidence for taboos has survived only in early Irish narratives.' with fn 1: 'This claim is actually a slight exaggeration, as some references to gessi can be found e.g. in legal commentaries and also in poetry. However, only narratives provide us with the necessary contextual information that makes an scholarly discussion of the topic possible.' Hmm.NB bird thing in TBDD: 'The event takes place following the death of king Eterscél, the king of Tara, and the election of a new ruler in a meeting held by the men of Ireland. In a prophetic ritual called the "bull feast" (tairbfeis) one of the participants eats his fill of bull-meat and drinks the broth made from the meat. Afterwards, when he lies down to sleep, an "incantation of truth" (ór fírindi) is placed on him, and in his sleep the identity of the future king is revealed to him (TBDD §11). In his dream he has a vision of a naked young man approaching Tara. As it happens, Conaire is at that moment approaching Tara. On the way, he sees unusual birds and starts to pursue them, but the birds always stay a spear's-cast away. Finally, the birds shed their birdskins and turn out to be síd people related to him. One of them, Nemglan, points out that it is taboo for Conaire to kill birds, because they are his relatives. Conaire replies that he has not been aware of this taboo. Nemglan then tells Conaire how to become king of Tara: he must approach the place naked at the end of the night, with his sling and a stone in his hands. This is what Conaire does, but the crowd gathered in Tara cannot believe that Conaire could be their new ruler: "It seems to us that our bull-feast and the incantation of truth are spoiled, since a young and beardless boy has been displayed to us." However, Conaire reminds them that he is the son of Eterscél, and he is subsequently accepted (TBDD §§12—15).'

Sjöblom, Tom, ‘Mind-stories – A cognitive approach to the role of narratives in early Irish tradition’, A paper read at the 12th International Congress of Celtic Studies 24-30.8 2003; URL XXXX. C:\Texts\Sjoeblom 2003.htm ‘Modern ethnographic and psychological research has proven, for example, that we do have a tendency to create meaningful environments by attributing events outside our own control to culturally postulated superhuman agents (see Guthrie 1993; Lawson & McCauley 1990; Boyer 1994) [4]. It has also been demonstrated that this habit of ours is truly universal and grounded in the evolved processes of the human mind. In fact – and returning back to the beginnings of my paper – I think that by his references to “mythological power”, and “revelatory truth” of narratives, Alwyn Rees implicated that what makes stories meaningful for us is an underlying mythic structure of some kind and shared by all human beings alike (Rees 1963, 60). Unfortunately, mythologists usually downplay this aspect of the argument and focus instead on how cultural and environmental factors (i.e. language, technology, social institutions, climate etc.) constrain and guide mental habits (See e.g. Burke 1997). This is unfortunate, because it leads to a view, where – oddly enough – individual human memories play no role in the formation of cultural memory, and therefore – in the words of Dan Sperber – the mythological approach “does not explain; at best it helps to clarify what needs to be explained” (Sperber 1996, 47).’

Sjoestedt, Marie-Louise, Gods and Heroes of the Celts, trans. by Myles Dillon (London: Methuen, 1949) [9460.d.1085 RR] originally 1940

Sjón, Skugga-Baldur: Þjóðsaga (Reykjavík: Bjartur, 2003( [The Blue Fox, trans. by Victoria Cribb (London: Telegram, 2008)].

Skapti Hallgrímsson, 'Á ekki að vera harmagrátur', Morgunblaðið, 14 November, 2010, http://www.mbl.is/mm/mogginn/blad_dagsins/bl_grein.html?grein_id=1356480

Skeat, Walter W. (ed.), Aelfric’s Lives of Saints: Being a Set of Sermons on Saints’ Days Formerly Observed by the English Church, Early English Text Society, 76, 82, 94, 114, 2 vols (London: Kegan Paul, Trench, Trübner, 1881–1900). III 218–IV 313 re St Martin (being text 31). IV 232, lines 188–200:

He ferde þa ongean to italian lande .

and on mediolana [ie. Milan] him on mynster arærde .

forðan-þe se foresæda hilarius was [sic] afaren to wræc-siðe .

for þam ylcan ge-dwylde þe þa dwollicre asprang [Arian heresy] .

ac þa gedwol-men sona hine adrifon þanon .

and hé ferde swá þanon to sumum ig-lande

gallinaria ge-haten . mid anum halgum mæsse-preoste .

se leofode on wæstene be wyrta morum [ie. desert] lange .

Martinus þa on þære tide on his mete þigde

þa ættrian wyrt . þe elleborum hatte .

and þæt attor sona hine swiðe þreade

fornean to deaðe . ac he feng to his ge-bedum .

and eall seo sarnys him sona fram ge-wát .

No more about the hellebore. The codeswitching here paralleled earlier on by ‘and bead him þæt he wære / gehadod to exorcista . þæt we hatað halsigend / þe ðe bebyt deoflum . þæt hi of gedrehtum mannum faran .’ (228, lines 140b–42).

Skeat, Walter W., The Place-Names of Suffolk, Cambridge Antiquarian Society, Octavo Publications, 46 (Cambridge: Cambridge Antiquarian Society, 1913). ‘Elveden, or Elden (Kelly). To the S.W. of Thetford. Splet Elveden, H.R.; T,N.; R.B.; Elvedena, D.B., p. 156. From the A.S.Ælfan denu ‘Ælfa’s valley’; where Ælfa is a pet-name for a name beginning with Ælf-, such as Ælf-rēd or Ælf-rīc. An example of the name Ælfa (ill-spelt Ælffa) occurs in Thorpe, Diplomat., p. 562, l. 2.’ (16).

*Skjelbred, Ann Helene Bolstad, Uren og hedning. Barselkvinnen [childbirth-] i norsk folketradisjon (Bergen-Oslo-Tromsø, 1972).

Skjelbred, Ann Helene Bolstad, ‘Rites of Passage as Meeting Place: Christianity and Fairylore in Connection with the Unclean Woman and the Christened Child’, in The Good People: New Fairylore Essays, ed. by Peter Narváez, Garland Reference Library of the Humanities, 1376 (New York: Garland, 1991), pp. 215–23. Norwegian stuff. Into economy of fortune, which has be be shared not only with people but fairies; ‘Fairies can be seen as mediators between the powers of nature and humans’ (215); ‘The fairy world was believed to be peopled by creatures with many characteristics similar to those of humans, but also some distinctive difference. Most important was fairies’ inability to obtain salvation’ (215). ‘Among the protective, magical elements used in the rites are some derived from Christianity. Elements connected with the church and the servants of the church are incorporated into fairylore. They do not outnumber other elements used in magic, but they can be said to be among the strongest. Their power must be seen in connection with the dominant spiritual role of the church in Norwegian society, where the church, through the sacraments, administers salvation. This is true especially for the sacrament of christening which represents the decisive transition from heathen to Christian. The terms “heathen” and “Christian” also consitute a set of binary oppositions used to characterize two structural categories’ (216). Indeed—and you can hardly expose a baby/have it taken by fairies after the socialisation of the christening; so the period before is necessarily particularly prone to that. Concomitant issues re liminality of women who have given birth but have ‘not been thorugh the ceremony of “churching” and therefore, in Norwegian folklore, are characterized as “unclean” or heathen’ (216). Woman not only in danger but also somewhat dangerous (216). ‘The danger is not, however, represented by the Devil as it is in Christian rites of passage. Instead, the danger in this vulnerable period is posed by [217] the fairies. By this, a stage in a Christian rite of passage is interpreted within the context of a completely different system of belief, namely the belief in the fairies’ (217). (This seems to be based on Skjelbred 1972).

Churching has roots in Gen. 3.16. Re “unclean” and “heathen” (I wish she’d give Norwegian terms): ‘The two terms of characterization are not equal and interchangeable and relate to different sets of binary oppositions. This has caused confusion in the understanding of the folklore connected with the custom’ (217). ‘In spite of the fact that the church ceremony had the concept of impurity as its background, the belief that the woman was unclean and therefore dangerous constitutes a small part of the folklore tradition documented in our archives. It is also clear that the belief in sexual impurity has a very weak standing in Norwegian folklore seen totally. Moreover, it has no roots in Norse mythology and life. // In most Norwegian folk tradition, the woman in confinement is characterized as heathen. In a Christian frame of reference, the term “heathen” means un-Christian. In Christian faith it follows that to be heathen means to be in danger from the Devil. However, the folk belief has transferred this evil to the fairies’ (217). Woman effectively winds up needing to be rebaptised, by incorporation into the church (218). Here is an interesting example, then, of Xian paradigms trying to squeeze in with popular Xian ones.

Changelings 219-21. 219 survey of scholarship so far (just re Scand? Not clear)—might be importy. ‘In spite of its dramatic and heartbreaking content, folklore of the changeling has not been subject to extensive analyses’ (219). ‘The fairies were said to want human children because they were so much prettier than their own. To be saddled with a changeling could also be the result of an act of revenge by the fairies, as is seen in the two migratory legends “Tricking the Fairy Suitor” and “The Interrupted Fairy Wedding” (Christiansen ML 6000, ML 6005). // The changeling is described as having both abnormal looks and behaviour. It is ugly, black, with an abnormally big head and with a pale, wrinkled skin as that of an old person. The changeling cries frequently and is always hungry. It is slow to learn to speak and walk and to keep itself clean, if it ever reaches such normal stages of development.’ (220). ‘There are two misleading approaches in analyzing the folklore tradition concerning the changeling. One is the obvious approach of looking at this tradition from the angle of medicine. Clearly, there are traits in our folklore which point to illnesses such as rachitis, mongolism, malnutrition, chronic diseases, and mental retardation. But when the folklore on hand is scrutinized in detail (refs…), it is extremely difficult to draw conclusions from the singular traits of description to specific illnesses. It would likewise be wrong to conclude that the maltretment of the sick, mentally retarded, and ugly child spings from a lack of medical knowledge. Moreover, Norwegian folk medicine tells of no cures for the changeling. The folklore of the changeling, therefore, cannot be interpreted within the frame of folk medicine and [221] definitely not within the frame of scientific medicine’ (220-21). Presumably because the issue is not really the state of the baby, but whether the family can handle it? But don’t forget that it may just be a way for a parent to excuse herself for producing a handicapped baby etc. ‘The other misleading approach in analyzing the folklore of the changeling is to connect it with Christian faith and the belief in a protective rite of passage indicating a transmission from the status of heathen to that of Christian, even if folklore itself points in that direction. In a further analysis of the folklore, we find that christening gives no final security against the fairies and their longing for a human child’ (221). changeling may become apparent after christening or christening may not help. Changeling is given sufficient dodgey features to mark is as non-human in that miðgarðr/útgarðr system and justify its different treatment (221). NB argument by Pentikäinen that ‘baptism’ is the limit for exposure in early Scand ev. too.

Skemp, A. R., ‘The OE Charms’, Modern Language Review, 6 (1911), 289–301. [NW2 P700.c.15] 289–93 re wið fær. Vs. Grendon’s division into 5 parts: ‘I think that this view overlooks the prime characteristic of the charm. I would suggest that it is a “naming” charm; its first aim is to define the evil, and by identifying it to acquire power over it.’ (289). Doesn’t develop the point tho’. Sees the one smith as goody the others as baddies (290, 292). 290 gives a non-divisive reading; 292 essential as Hauer.

*Skjerdingstad, Kjell Ivar, ‘Between Enchantment and Mercy: The Meeting with the Other in the Ballad of Herr Byrting and in Draumkvedet’, Scandinavica: An International Journal of Scandinavian Studies, 37 (1998), 157–83. Looks like Herr Byrting met an elf, sounds like interesting analysis.

Sklute, L. John, ‘Freoðuwebbe in Old English Poetry’, in New Readings on Women in Old English Literature, ed. by Helen Damico and Alexandra Hennessey Olsen (Bloomington: Indiana University Press, 1990), pp. 204–10, repr. from NM 70 534-40

Joanna A. Skórzewska, Constructing a Cult: The Life and Veneration of Guðmundr Arason (1161–1237) in the Icelandic Written Sources, The Northern World, 51 (Leiden: Brill, 2011)

Slay, D., 'On the Origin of Two Icelandic Manuscripts in the Royal Library in Copenhagen', Opuscula, vol. 1, Bibliotheca Arnamagnæana, 20 (Copenhagen: Munksgaard, 1960), pp. 143--50. 'As for the originals that Páll Veinsson used when writing 1002--3, very little can be said at present, because most of the sagas in the two manuscripts have yet to be critically edited. But the second volume contains a copy of Njáls saga, and in this instance at least something can be done, because the early mannuscript tradition of Njáls saga has been intensively studied. The paper manuscripts are naturally not so well-known, but from some unpublished notes of his own, Mr Ólafur Halldórsson has been able to see which other manuscripts of Njála 1003 is most closely related to, and has kindly supplied the following conclusions. Briefly put, and without examples, the textual peculiarities of this copy of Njála show that it is derived from Oddabók, a 15th century cellum (AM 466, 4to); but it was not made directly from Oddabók, but from a copy of it. This is certain on textual grounds; for 1003 shares certain errors with another manuscript derived from Oddabók, a 17th century paper manu[147]script called Ferjubók (AM 163d, fol.), yet 1003 and Ferjubók can neither of them be copied from the other; the only conclusion possible is that they are derived from a common original, a copy of Oddabók. // Now although 1003 is not a direct copy of Oddabók, Páll Sveinsson did nonetheless copy it. For in the margin at the foot of f. 51v of Oddabók there is a scribbling which, brief though it is, seems to be quite certainly in the handwriting of Páll Sveinsson as it is known from 1002--3 It reads: fä þü omak so driüg sem þü ertt | þad mun þeim þikia sem epter þier klorar. This implies fairly certainly that Páll Sveinsson made a copy of Oddabók; and there is a manuscript in the Arna-Magnæan Collection, AM 396, fol., which could be this copy. Textually 396 may well be the common original of 1003 and Ferjubók and intermediate between them and Oddabók; and as far as the handwriting is concerned, 396 and 1003 might be written by the same man, i.e. Páll Sveinsson, though the handwriting is not exactly the same. // In the case of Njáls saga, then, Páll Sveinsson probably copied his own copy of a vellum that was not very far away at Oddi' (147-48).

MS sent by Björn Þorleifsson, 'who had just succeeded his father as vicar of Oddi' (148) to Danish King: '
	Stormægtiste Monarch, |
	Aller-Naadigste Arve-Herre. |
  Gamle bedriffter, Paa Gamle blade, Nedleggis | Nu udj dette Nye Aars begyndelse, Udj allerdydeste Underdanighed | for Eders konglige Majestets höÿe Throne, Med Nye og store Vel- | signelsers önske fra himmelen! Thi som Jeg haffver fundet fund | et dennen udj Eders Majestets Eget Land, Mit fattige Fæderne- | Land Island Ligesom Liggende udj Mörkhed, haffver Jeg taget | mig dend underdanigste driftighed, dennem Og mit FæderneLands | Arbeyde at fremföre til et önskeligt og klart Lius, Eders | Majestets Naadige Öyene og Aasiun; med llerunderdanigste bön | og begiering, disse tvende böger (som ere atskillige Antiqviteter) | maatte udj Eders Majestets HöÿAnseelige Bibliotecke finde det | Nederste sted. Og Jeg Forblifve med storste veneration, |

			Eders konglige Majestets |
Havniæ d. 29 Januarij	Allter-Underdanigste Arfve-Under- |
	Anno 1692					saat, og |
			Tropligtigste Forbedere til Gud |
				Biorno Thorlevius |
		Ecclesiæ oddensis Pastor et Præpositus. |
'undoubtedly' seeking prerferment to the see of Hólar, vacant at the time. Also gave AM 143 fol to the king's son and governor of Iceland, Ulrich Christian Gyldenløve at the same time. Also bound in red velvet and gold-edged so the bindings seem to be Björn's doing. 'In any case his hopes of preferment on this occasion were to be dashed the very next day fter he wrote his letter, for Einar Þorsteinsson was chosen to be consecrated bishop. However Biörn was appointed vice-bishop, and was to have whichever see, Skálholt or Hólar, fell vacant first, holding Oddi in the meanwhile. He was to wait in fact only 5 years before becoming bishop of Hólar' (150).

Slay, Desmond (1960a), The manuscripts of Hrólfs saga Kraka (Bibliotheca Arnamagnæana, Vol. 24; Copenhagen: Munksgaard).

Slay, Desmond (1960b), Hrólfs saga kraka (Editiones Arnamagnæanæ, vol. 1; Copenhagen: Munksgaard).

Slay, Desmond (1960c), 'On the origin of two Icelandic manuscripts in the Royal Libarary in Copenhagen', Opuscula, 1, 143-50.

Slay, Desmond (1970), 'Hitherto unused manuscripts of Hrólfs saga kraka', Opuscula. Vol. 4, 260-68.

Slay, Desmond (1981), 'More Manuscripts of Hrólfs saga kraka', in Ursula Dronke, et al. (ed.), Speculum norroenum. Norse studies in memory of Gabriel Turville-Petre (Odense: Odense University Press), 432-39.

Slay, Desmond (1994), 'Perhaps the last Hrólfs saga kraka manuscript', in Margrét Eggertsdóttir (ed.), Strengleikar slegnir Robert Cook (Reykjavík: Menningar- og Minningarsjóður Mette Magnussen), 59-61.

Slay, Desmond (ed.), Mírmanns saga, Editiones Arnamagnæanæ, Series A, 17 (Copenhagen: Reitzel, 1997)

Smith, A. H. (ed.), Three Northumbrian Poems: Cædmon’s Hymn, Bede’s Death Song and the Leiden Riddle (London, 1933).

Smith, A. H., English Place-Name Elements, 2 vols, English Place-Name Society, 25–26, 2 vols (Cambridge: Cambridge University Press, 1956). Sv. elf (p. 149): ‘elf (elfa gen.pl.) OE (Angl, Kt), ælf (MErc), ielf, ylf (WSax), ‘an elf, a fairy’; cf. Dickins 156. (a) Alveden La (denu), Elva Hill Cu (hyll), Elveden Sf (denu). An adj. form elfen is in Elvenfen L (fenn).’

Among the place-names which we do have, the element run might refer to supernatural females, but might also mean ‘secret council’ (as it is taken by Smith 1956, s.v. rūn), being omitted here in consequence.

s.v. -ing2 §1 ‘Its function of forming p.ns. and r.ns. in OE was recognized in such OE names are Ylfing for the R. Elbe and of Riffeng ðam beorgum for Riphaei montes in the OE Orosius, as well as in þære ylcan stowe þe is haten gorgoneus, þæt is wælkyrging ‘in the same place that is called Gorgoneus that is Wælkyrging’, where wælkyrging can only mean ‘the place of the wælcyrge or sorceress’ (i 286).

Smith, A. H., The Place-Names of the West Riding of Yorkshire, English Place-Name Society, 30–37, 8 vols (Cambridge: Cambridge University Press, 1961–63)

Smith, A. H., The Place-Names of Gloucestershire, English Place-Names Society, 38–41, 4 vols (Cambridge, 1964–65). iv 71 re reflexes of OE y [breve] ‘represented by the spellings –i–, -y-, -u-, occasionally –o-, as well as –ui-, -uy-. Tho’ gives no e.g. for the survival of o spellings.

S664

Smith, Arden R., 'Addendum to the Alphabet of Rúmil and the Valmaric Script', Parma Eldalamberon, 15 (2004) 85-88 (p. 86), https://archive.org/details/parma-eldalamberon-15/page/84/mode/2up

Smith, C 1979 'Romano-British place-names in Bede'. In: Hawkes, S C, Brown, D & Campbell, J (eds) Anglo-Saxon studies in archaeology and History I. Oxford: British Archaeological Reports (British Ser 72), 1-19

Smith, Colin, ‘The Survival of Romano-British Toponymy’, Nomina, 4 (1980), 27–40. To the surviving R-B. names 'one must add notionally thousands of names unrecorded in any ancient text or inscription. Every rivery, every lake and forest and hill, had its name, surely 100% Celtic ' (27). I like the 'notionally thousands'--sounds quotable. Picks up on earlier arguments of Myres and Alcock for extensive folk-etymologisation/renaming of R-B names by A-Ss. Pp. 32-33 explicit if short discussion of the fact that A-Ss take the first syllable of Roman names and then add epexegetic suffixes as a routine. Discusses how Binchester could have got b- for v- because it was garrisoned by Frisians whose inscriptions show confusion--interesting (31-32), though I still like my idea that it was cos of early OE [ß].

*Smith, I., ‘The Origins and Development of Christianity in North Britain and Southern Pictland’, in Church Archaeology: Research Directions for the Future, ed. by J. Blair and C. Pyrah, CBA Research Reports, 104 (York, 1996), pp. 19–37.

Smith, J. Irvine (ed.), Selected Justiciary Cases, vols 2–3, The Stair Society, 27–28 (Edinburgh, 1974). Selected Justiciary Cases [Law G10 STA2; Squire, JE.dd.26.001]

*JJS "The language of Older Scots poetry", in J.Corbett, D.McClure and J.Stuart-Smith eds., The Edinburgh Companion to the History of Scots (Edinburgh UP: Edinburgh, 2003), 197-209

Smith, Jeremy J., ‘The origins of Old English breaking’, in And Gladly Wolde he Lerne and Gladly Teche: Essays on Medieval English Presented to Professor Matsuji Tajima on his Sixtieth Birthday (Tokyo, 2002), pp. 39–50.

*JJS "The Great Vowel Shift in the North of England, and some spellings in manuscripts of Chaucer's Reeve's Tale", Neuphilologische Mitteilungen 95, (1994), 433-437

Smith, Jeremy J., ‘Norse in Scotland’, Scottish Language, 13 (1994), 18–33 [NW4 P768.c.26]. Actually Quite short; a bit more Norse infl. on N’ern eng than Scotland. ‘In some ways, and despite the labours of many scholars, we are still at the beginning of research into the impact of Scandinavian on the history of English and Scots’ (25). About the most useful thing he says.

*JJS "Dialectal variation in Middle English and the actuation of the Great Vowel Shift'", Neuphilologische Mitteilungen 94, (1993), 259-277

*JJS An Historical Study of English: Function, Form and Change (Routledge: London, 1996) (225 pp.)

*Smith, J. M. H., ‘Gender and Ideology in the Early Middle Ages’, Gender and Christian Religion, ed. by R. N. Swanson, Studies in Church History, 34 (Woodbridge, 1998), pp. 51–73.

Smith, Julia M. H., ‘Did Women have a Transformation of the Roman World?’, Gender and History, 12 (2000), 552–71. ‘Focus on “ethnogenesis” as the transformative paradigm in political change may thus perpetuate the perspective of the warrior elite and thereby exaggerate its importance’ (556)—but I integrate this with gender, woo! ; Smith 2000, 560–62 re how Germanic, incl. A-S, women have much pantser inheritance and property rights than Roman women.

Smith, Julia M. H., Europe after Rome: A New Cultural History, 500–1000 (Oxford: Oxford University Press, 2005). 'Around 850, the wife of Count Hungerius of Langres gave birth to a daughter who was both deaf and mute. Treating her ‘like a monster, a brutish animal, more wretched than the slave of one of their domestic [16] serving girls’, her parents rejected her. Somehow the girl survived and, as a grown adult, found her way to the shrine of St Martin at Chablis. Here the saint addressed her: ‘Genovefa, my daughter, be not afraid.’ As blood poured from her ears and mouth, she was healed. She had never heard speech before, and was Genovefa her name? Shortly thereafter, her brothers’ serving-girl happened to visit the shrine and recognized the woman. The servant hailed her as ‘my lady Genovefa’ and acknowledged [17] the miracle. Cured of her disabilities, Genovefa was restored to humanity' (pp. 15-17). Citing M. Coens, ‘Un miracle posthume de S. Martin’, Analecta Bollandiana, 50 (1932), 284–94, quotations at 291, 293, 294..

Smith, Thomas, The History and Origin of the Missionary Societies, Containing Faithful Accounts of the Voyages, Travels, Labours, and Successes of the Various Missionaries who Have Been Sent out, for the Purposes of Evangelising the Heathen, and Other Unenlightened Nations, in Different Parts of the Habitable Globe. Compiled and Arranged from Authentic Documents, Including the Latest Dicoveries, and Embracing Many Valuable and Curious Facts, Connected with the Spread of the Gospel. The Whole Forming a New and Complete Missionary Repository, 2 vols (London: Kelly and Evans, 1824–25). Introduction (I ix–xcii) a century-by-century summary of the spread of Christianity up to C19. xxxii C5, gets Britian-focused, mentioning Patrick; xxxiii C6 and Augustine's mission. Disses Augustine's 'intemperate and impolitic [xxxv] zeal', with which he bashes the worthy apostolically Christian Britons (xxxiv–xxxv, cf. xxxviii–xxxix).xxxv–xxxvi disses the crap and superficial conversion that ensues. xxxvii–xxxviii likes Columbanus though; 'His disciples were remarkable for the exemplary holiness of their lives, and, through the medium of their missionary labours, the northern Picts, the Anglo Saxons of mercia and Northumberland, and several of the northern nations of Europe, were converted, at least, to the name and profession of Christianity' (xxxviii). xxxix–xl more on Columb's successors, including Willibrod (so called), Aidan, Irish monks on Continent. Pauses to dis Mohammed etc. xlv Winfred etc. xlviii Ansgar etc. lii Harald in Denmrk. liii Thor mentioned as idol of the Swedes. And so on to C18 which drifts into a very long account; C19 handled briefly. No more hits for saxons elsewhere.

Smithers, G. V., ‘Story-Patterns in Some Breton Lays’, Medium Ævum, 22 (1953), 61–92. summarises Guigamor 65 and NB it has the don’t eat food of fairyland motif except that G. can’t eat food f real world having entered fairy one.Trying to identify story-types to which many of the texts don’t fit all that well etc.; only a bit re Irish, re Orfeo and Wooing of Etain 85–88.

Smyth, Alfred P., ‘The Emergence of English Identity, 700–1000’, in Medieval Europeans: Studies in Ethnic Identity and National Perspectives in Medieval Europe, ed. by Alfred P. Smyth (Basingstoke, 1998), pp. 24–52.

Smoor, Pieter, 'The Weeping Wax Candle and Ma‘arrī's Wisdom-tooth: Night Thoughts and Riddles from the Gāmi‘ al-awzān', ''Zeitschrift der Deutschen Morgenländischen Gesellschaft'', 138 (1988), 283-312, http://www.jstor.org/stable/43377840.

Smyth, Marina, Understanding the Universe in Seventh-Century Ireland, Studies in Celtic History, 15 (Woodbridge: Boydell, 1996) [343.8.c.95.161] Re idea of an antipodean world/world below the world in Irish scholarship 286–90; ‘It would not be surprising to find a native tradition of dei terreni, but it could also be precisely because of texts such as that by Hilary of Poitiers that after christianity was introduced to Ireland, scholars devised the wonderfully euhemerizing scheme by which the ancient pagan deities, known a the Tuatha Dé Danann, were believed to live beneath the ground. In any case, the belief appears to have been well established by the seventh century, so that many an Irishman would have taken for granted that they strophe of the Altus Prosator affirming the existence of people under the earth, was simply referring to the aes síde’ (289). Cites Carey 1989 as developing this sort of idea but she’s cautious.

Smyth, Marina, ‘The Earliest Written Evidence for an Irish View of the World’, in Cultural Identity and Culutral Integration: Ireland and Europe in the Early Middle Ages, ed. by Doris Edel (Blackrock: Four Courts Press, 1995), pp. 23–44. 36–40 on importance of birds in early Irish world-views, as ancestors of magicians etc. Plausible, which is a nice change.

Söderwall, K. F., Ordbok öfver svenska medeltids-språket, 2 vols (Lund, 1884–1918)

Sóley Björk Stefánsdóttir, `Er Facebook hið nýja almannarými? Greining á upplýsingamiðlun og samskiptum á Facebook' (unpublished BA thesis, Háskólinn á Akureyri, 2009). p. 17, http://hdl.handle.net/1946/3186.

*Solheim, Svale, Norsk sætertradisjon, Institutet for sammenlignende kulturforskning, Serie B, 47 (Oslo, 1952). Much cited by Alver and Selberg 1987 re hulders. They give no ref but say he reckons hulders straightforwardly destructive; but they see them to work to rules. Sounds good. Does this work for that e.european FF study?

*Solli, Brit, ‘Odin—the queer? Om det skrive i norrøn mytologi’, Universitetets Oldsaksamling Årbok, 1997/1998 (Oslo, 1998), pp. 7–42.

Solli, Brit, Seid: Myter, sjamanisme og kjønn i vikingenes tid (Oslo: Pax forlag, 2002). Long intro re vikings, religion, gender, etc. etc. which I didn’t really read exept to think, hmm, this doesn’t really look new. ‘Hva er det med seiden/sjamanismen som er så argt?’ 148–59. ‘Betegnet ergi det å opptre som kvinne, “skifte av kjønn” og/eller homoseksuelle handlinger? 148–53. Emphs gender transgression in shamanic stuff without going down the Saami road (just 152–53). Seems decent enough if a bit skimpy. ‘Betegnet ergi det ekstatisk ukontrollerte og/eller invaderende ved seiden?’ 153–54.

Solterer, Helen, ‘Figures of Female Militancy in French Literature’, Signs: Journal of Women in Culture and Society, 16 (1991), 522–49.

Somner, William, Dictionarium Saxonico-Latino-Anglicum, English Linguistics 1500–1800 (A Collection of Facsimile Reprints), 247 (Menston: The Scholar Press, 1970). ‘Berg-ælfenne. Oreades. Elves or Fairies of the mountains’ (1970 [1659], s.v.).

Sölvi Sveinsson, Íslenskir málshættir með skýringum og dæmum (Reykjavík: Iðunn, 1995)

Sontag, Susan, Illness as Metaphor (London: Allen Lane, 1979). Basically a polemic against using TB and cancer as metaphors and about building non-clinical mystiques around them. ‘Any disease that is treated as a mystery and acutely enough feared will be felt to be morally, if not literally, contagious’ (6). How happy she’d have been with Wið færstice’s response of metaphor-as-illness is not clear, but surely a valid response?

‘Illness is interpreted as, basically, a psychological event, and people are encouraged to believe that they get sick because they (unconsciously) want to, and that they can cure themselves by the mobilization of will; they they can choose not to die of the disease. These two hypotheses are complementary. As the first seems to relieve guilt, the second reinstates it. Psychological theories of illness are a powerful means of placing the blame on the ill. Patients who are instructed that they have, unwittingly, caused their disease are also being made to feel that they have deserved it’ (57).

Sourdel, D., 'al- Ḳādir Bi’llāh', in Encyclopædia of Islam, ed. by P. J. Bearman and others, 2nd edn, 12 vols (Leiden: Brill, 1960–2005) http://dx.doi.org/10.1163/1573-3912_islam_SIM_3761.

Southern, R. W. “Aspects of the European Tradition of Historical Writing.” Transactions of the Royal Historical Society, 5th series, 20 (1970): 173–96.

Southward, Elaine C., 'The Knight Yder and the Beowulf Legend in Arthurian Romance', Medium Aevum, 15 (1946), 1--47.

Spaulding, Janet Ardis, 'Sigurðar saga turnara: A Literary Edition' (unpublished doctoral dissertation, University of Michigan, 1982).

*Spearing, A. C., Readings in Medieval Poetry (Cambridge: Cambridge University Press, 1987). Apparently the end of the Orfeo essay foreshadows 2000 and the essay is good anyway.

Spearing, A. C., ‘Sir Orfeo: Madness and Gender’, in The Spirit of Medieval English Popular Romance, ed. by Ad Putter and Jane Gilbert (London, 2000), pp. 258–72. ‘The medieval fiction seems to correspond to a real experience that some cultures, though not necessarily all, would categorize as madness. However [264] loving, and however dearly loved, the subject is cut off from human contact and absorbed despite herself into an alien world, an inner world that corresponds to the medieval other world—‘inner’ and ‘outer’ both being metaphorical ways of describing it. It is a terrifying world, but it also has a seductive glitter’ (263-4). ‘Like Freud’s psychoanalytic fictions, which never achieved the objective physiological grounding he hoped to provide for them, or like Laing’s fictions of liberation, Sir Orfeo is a winter’s tale, a story of the kind we need to tell ourselves in order to help us face and overcome dangers we do not understand. The medieval poet and the founder of psychoanalysis are alike in offering the real possibility of healing by means of fictions about healing … [266] I must emphasize that I am not claiming that any of this is what the poet meant, only that the terrifying experience that he coded as being abducted by the fairies and then being brought back is one that we might code as going mad and being cured’ (265-6). ‘Feminist theory has seen, as Elaine Showalter notes, “a fundamental alliance between “woman” and “madness” ’ and has sometimes gone so far as to affirm “the impossibility of representing the feminine in patriarchal discourse as other than madness, incoherence, fluidity, or silence” ’ (268). All very interesting; reread when you deal with this text.

Spence, Lewis, British Fairy Origins (London, 1946). No elves in index tho’ the word used in the text. Unlikely to be useful but for historiog.

Spence, Lewis, The Minor Traditions of British Mythology (London, 1948) [465.1.c.90.5]. Doesn’t look directly relevant.

Spence, Lewis, The Fairy Tradition in Britain (London, 1948) [465.1.c.90.4]. ‘It is necessary to distinguish accurately between “elf-shot”, that is the wounding or slaying of persons or animals by means of a fairy bolt or dart, and what is known as “the fairy stroke”, a species of paralysis induced by a blow, or pass of the fairy hand, as these two quite separate ideas have become badly confused not only in folk-lore, but by some authorities who have given only hasty consideration to the matter’ (172). 172-5 brief and rather wobbly survey of elf-shot in Britain (mainly Scotland).

Spencer, Matthew, Barbara Bordajelo, Peter Robinson and Christopher J. Howe, 'How Reliable is a Stemma? An Analysis of Chaucer's Miller's Tale', Literary and Linguistic Computing, 18 (2003), 407-22. Hard to understand but important for describing a methodology to determine the reliability of a stemma. Includes interesting observation that no analyses are that good at dealing with contamination as yet. Mentions work which exlcudes certain kinds of variants as being unhelpful (‘containing no useful [419] genealogical information’)—e.g. variation in grammar words, as well as spelling, punctuation, etc. Some debate over this—interesting. Good bibl with lots to follow up. Seems to reckon that sampling about a quarter of the characters would do the job (this would still be 1700 words of Sigrgarðs saga though—ouch!).

Spracklen, Karl, "‘To Holmgard … and Beyond’: Folk metal fantasies and hegemonic white masculinities", Metal Music Studies, 1.3 (September 2015), 359-77 (p. 368); doi:10.1386/mms.1.3.359_1

Springborg, Peter, `Antiqvæ historiæ lepores---om renæssancen i den islandske håndskriftproduktion i 1600-tallet', Gardar: Årsbok för Samfundet Sverige-Island i Lund-Malmö, 8 (1977), 53--89. `I denne artikel skal der gøres et forsøg på i grove rids at trække et billede op af håndskriftfremstillingen i 1600-tallet, der er en central og på mange måder afgørende periode i de islandske håndskrifters historie' (54). 54-55 Reformation leads to a drying up of copying of not just Catholic lit but also worldly lit generally. Hólar XXXXX-67. Humanism spearheaded by Arngrímur Jónsson, national pride, etc. (55). `Papiret havde i stigende grad vundet indpas i løbet af 1500-tallet, først og fremmest ved bispearkiverne, og afskrivning var ved at blive en relativ enkel og billig proces i forhold til tidligere' (55). Things get going in the 1630s (55-56). `For 1600-tallet gælder det at man har betydelig større viden om håndskrifternes tilblivelse end in nogen tidligere periode'--scribes, their locations, sometimes their biogs (56). Mostly clerics and their kids (56-57). `for at belyse hvordan den fornyede afskrivningsproces sætter igang og breder sig, og under hvilke omstændigheder dette finder sted skal opmærksomheden nu rettes mod fire lokaliteter: først de to bispesæder, Hólar på Nordlandet og Skálholt på Sydlandet, dernæst egnen ved Ísafjarðardjúp på Vestfjordene og endelig præstegården Útskálar i landets sydvestlige hjørne, yderst ude på Reykjanes' (57). More on Arngrímur's experience, Brevis commentarius, etc. (57--61). Printing and how it doesn't get round to printing sagas (Springborg seems surprised) 61--63. `Den mand som Þorlákur Skúlason havde udset til at fortsætte Arngrímur Jónssons arbejde på Hólar og som han derfor støttede og opmuntrede, var den lærde og selvlærte bonde på gården Skarðsá i Skagafjörður, Björn Jónsson (1754-1655). Perspektivet var nu ikke længere rettet udud med sigte på et internationalt publikum, og Björn var ikke latinkyndig. Han udarbejdede bla. en række kommentarer til Jónsbók, og til edda- ok skjaldedigte, og gav sig i stutningen af 1630'erne i kast med nogle større opgaver' (63). Surveys other scribes, and MSS--all seem to be ÍSS/KSS/BSS--no romances. `De her nævnte skrivere tilhører den første generation af Þorlákur Skúlasons medarbejdere, hvis arbeide til en vis grad har tjent som støtte for Björn á Skarðsá's forskning. Forlæggene de har haft for sig har i hovedsagen været pergamenthåndskrifter' (65). 1640s sees a new generation coming through, working on paper mostly. Riddarasögur first turn up (in this article) in the work of Sigurður Jónsson from Svalbarð in Eyjafjörður, working for Brynjólfur Jónsson (65-66). Sees by the third generation of these scribes a bit of a family tradition going (67). What I wonder is how far doing copying for Hólar-related scholars is the main reason why these folks are writing and how far it's a sideline to a range of other writing and reading. Not sure.
Skálholt 67-71. `Hólar havde med Guðbrandur Þorláksson, Arngrímur Jónsson og Þorlákur Skúlason tilsyneladende været det igangsættende miljø, men i den dynamiske Brynjólfur Sveinssons tid kom der til at stå en særlig glans omkring aktiviteterne på Skálholt' (67). 68 more on Þorlákur's resistance at Hólar to printing sagas--Brynjólfur apparently keen on printing them, and gets involved in doing so from Copenhagen if I understood rightly. Though Þorlákur's son Þórður moves the press to Skálholt and does print some saga stuff in the 1680s (69)--Landnáma, Íslendingabók, Óláfs saga. Brynjólfur collects MSS from South, West and East Iceland. He's the guy who sends Flateyjarbók and Codex regius to the Danish king (69). Works with Jón Erlendsson who does the famous copy of Íslendingabók [and does AM 179 Fol of Konráðs saga for example] (69-70). Example (of annals) of Brynjólfur Sveinsson borrowing Björn á Skarðsá's autograph annal from Hólar, which the Bish had seen, and then lending it to mates, incl. in Westfjords (70). `Mens de afskrifter som Þorlákur Skúlason lod udføre blev holdt i kvartformat, med ganske få undtagelser, er det påfaldende at Jón Erlendssons for det meste er folianter. Han benytter sig også næsten udelukkende af en slags frakturskrift, helt svarende til Jón Halldórssons bemærkning i Biskupasögur, at Brynjólfur ihærdigt stræbte efter at skaffe de bedste folk til at skrive af, og at de skrev 'optast með stórt settletur' (dvs. fraktur). Denne skrivestil, [71] i kombination med folioformat, skulle danne skole på Sydlandet længe after' (70-71).
Westjords 71-81. `Afstanden herfra til landets kulturcentre Skálholt og Hólar er stor, de ligger næsten lige langt borte, og det er tilsyneladende en isoleret del af landet. Men dette område var i 1500- og 1600-tallet hjemsted for et frodigt kulturliv' (71). Under the secular control of the North and West region; diocese of Skálholt; lots of Low German contacts too (71). Jón Arason connects them all by being a (distantish?) cousin of Brynjólfur Sveinsson, Bishop of Skálholt, and grandson of Guðbrandur Þorláksson (and so distant cousin of Þorlákur Skúlason)--and some other links too (71-72). And Jón's son of course is Magnús í Vigur, on whome we get quite a lot. `Om Magnús Jónsson (1637-1702) skal det blot siges at han efter endt skolegang, afsluttet 1654 uden eksamen, boede hjemme i Vatnsfjörður. Efter sit giftermål 1663 var han et par år hos sin svigerfar på Holt i Önundarfjörður, der var en nevø af Brynjólfur Sveinsson, for derefter at sætte bo på slægtens gård Ögur i 1666. Siden, formodentlig 1671-72, flyttede han endelig ud på øen Vigur. Med årene fik han opbygget en meget omfattende håndskriftsamling hvori størstedelen af den gamle sagalitteratur var repræsenteret. Samlingen har hovedsagelig bestået af afskrifter [76] der var udført for hans egen regning af forskellige skrivere, efter forlæg som han skaffede til veje rundt omkring fra. Den undgik i første omgang Árni Magnússons indsamling, og så skulle det alligevel ende med at den blev grundigt spredt. Fx kom en stor del af den til England i 1700-tallet' (75-76). Magnús has flash title pages: `Forbilledet for disse titelblade skal naturligvis søges i samtidens trykte bøger, tyske som danske, og de blev atter taget som mønster af andre bogelskere på Island der lod skrive håndskrifter for sig' (76). One of Magnús's scribe is Bjarni Jónsson, Snæfjallaströnd, Ísafjörður, from whom we have 3 copies of Jónsbók, but one of them mentions that it's the eighteenth he's done! So Matthew's 6-8% surviving figure doesn't look mad... (76). 78-81 Jón Gissurson--ÍSS, FSS, laws, full range really; `Det er derfor meget nærliggende at tænke sig at de er en følge af indflydelse fra Brynjólfur Sveinsson. Hans øvrige afskrifter har dog ikke kunnet tidsfæstes med ønskelig sikkerhed og det er stadig uvist on de også er fra samme tiår som de da[79]lerede, eller om de rækker længere tilbage, så at sige bag om Brynjólfur Sveinsson. Hvad man gerne vil vide er hvorfra den afgørende impuls til denne virksomhed er kommet. Dette er af vigtighed, da det synes nært forbundet med spørgsmålet om humanismens udbredelse på Island i det hele taget' (78-79). Borrows MSS from Skálholt and from Hólar (79).
Útskálar præstegård 81-86. Mainly on Þorsteinn Bjarnarson/Björnsson, assoc. with Skálholt.

Srnicek, Nick and Alex Williams, Inventing the Future: Postcapitalism and a World without Work (London: Verso, 2015). 'increasingly, multipolar global politics, economic instability, and anthropogenic climate change outpace the narratives we use to structure and make sense of our lives ... In simple terms, the economy is not an object amenable to direct perception; it is distributed across time and space (you will never meet ‘the economy’ in person); it incorporates a wide array of elements, from property laws to biological needs, natural resources to technological infrastructures, market stalls and supercomputers; and it involves an enormous and intricately interacting set of feedback loops, all of which produce emergent effects that are irreducible to its individual components.' (13)

Stacey, Robin Chapman, XXXXX ch. 1 includes cool point that in a society where differences in wealth are less than now (and presumably also in access to reliable medicine, food supplies etc.), display and performance of status is crucial. Nice point about history of soundscapes ch. 1 too: ‘Of the (roughly) fifteen conditions that Bretha Crólige details as being forbidden in a house where nursing is being undertaken, no less than ten have to do explicitly or implicitly with fighting. 1 Including games (a medieval form of training for war) and the beating of hides.

McKitterick, Carolingians and the Written Word and McKitterick, Uses of Literacy.

McKitterick, Rosamond, 'Glossaries and Other Innovations in Carolingian Book Production', pp 21-

*Staecker 2003 in The Cross Goes North on amulets in conversion-period Scna dburials

Stafford, Pauline, ‘The King’s Wife in Wessex, 800–1066’, Past and Present, 91 (1981), XXXX; repr. in New Readings on Women in Old English Literature, ed. by Helen Damico and Alexandra Hennessey Olsen (Bloomington: Indiana University Press, 1990), pp. 56–78.

Stafford, Pauline, Queens, Concubines and Dowagers: The King’s Wife in the Early Middle Ages (London: Batsford, 1983). ‘By the twelfth century new ideals of chivalry and romantic love had evolved, and few lives of kings committed to writing after a.d. 1000 have escaped their molding influence. The tales of Edgar’s wooing of Ælfthryth, although set in late tenth-century England, survive in the twelfth-century chronicles of Gaimar and William of Malmesbury. In william’s account, Edgar sent his ealdorman and follower Æthelwold to bring Ælfthryth. Æthelwold went, inspected the lady, fell in love with her, and reported back to the king that she was “small, vulgar, and common,” then marrying her himself. When Edgar later visited the couple, Ælfthryth dressed herself to best advantage to seduce him. Fired by passion, Edgar slew Æthelwold in a hunt in Wherwell Forest. Gaimar repeats the story, with minor variations: Ælfthryth is now reported by Æthelwold, as “ugly, dark, and misshapen”; when the king realizes he has been fooled, he sends Æthelwold to rule at York and the ealdorman mysteriously dies en route’ (21).

Stafford, Pauline, ‘Women and the Norman Conquest’, Transactions of the Royal Historical Society, 6th series, 4 (1994), 221–49

Stafford, Pauline, Queen Emma and Queen Edith: Queenship and Women’s Power in Eleventh-Century England (Oxford: Blackwell, 1997)

Stafford, Pauline, ‘La Mutation Familiale: A Suitable Case for Caution’, in The Community, the Family and the Saint: Patterns of Power in Early Medieval Europe. Selected Proceedings of the International Medieval Congress, University of Leeds, 4–7 July 1994, 10–13 July 1995, ed. by Joyce Hill and Mary Swan, International Medieval Research, 4 (Turnhout: Brepols, 1998), pp. 103–25. 103–5 sketches mainly French historiog of C11 major change from cognatic to agnatic etc. etc. 105– emphs that it’s a bad idea to classify too rigidly, some kinds of kinship more prominent for some things than others etc.

Stafford, Pauline, ‘Queens, Nunneries and Reforming Churchmen: Gender, Religious Status and Reform in Tenth- and Eleventh-Century England’, Past and Present, 163 (May 1999), 3–35. ‘Abbot Ælfric stressed that the distinctions between monks and priests, clergy and laity, should be clearly visible in dress-as clearly visible as the distinction between men and women’ (9, citing Councils and Synods with Other Documents Relating to the English Church, ed. by D. Whitelock, M. Brett and C. N. L. Brooke, 2 vols (Oxford 1981), ‘Pastoral letter for Wulfsige III’ chh 114–15 i pt 1 114–15; also ‘First Old English Letter for Wulfstan’ ch. 206; i pt 1 300). ‘Women too could be chaste, hold common property and live according to a rule: monasticism offered an equality to men and women who lived monastically. This was recognized, literally, in the language of reform. A new word appeared in Old English—mynecena [sic!], a female monk—a neologism which speaks to Eugenia’s transvestism. The older general term, nunnas, was often used in a new way in the reforming literature, to denote a state inferior to that of mynecena’ (10, refs micro. concordance and Clayton 1994 25–27 which however is only about nunne. B–T give strong mynecenu only, which is weird—what gives morphologically?).

‘Here, then, is a tenth-/eleventh-century triangle: queens, who were lay, female, royal persons; linked to them, religious women whose lives were imperfectly distinguished in some respects from those of lay noblewomen and were still enmeshed with them, yet who had recently been offered some of the special opportunities and protections of religious status; and male reformers addressing both groups of women. The messages they addressed, to queen or nuns, were far from consistent and unambiguous, but for both they contained promise and potential. It was a triangle full of possibilities, but fraught with problems’ (22). On Ælfþryþ wife of Eadgar 3–5, 22–32. Citeable for complexity of gender in C10 reform primarily. Wealth cancelling out gender in some contexts. For recent focus on nuns and C10 as women in ASE fodder.

Stancliffe, Clare, ‘The British Church and the Mission of Augustine’, in St Augustine and the Conversion of England, ed. by Richard Gameson (Stroud: Sutton, 1999), pp. 107–51. Letter by Greogry implies that 'sacerdotes e vicino' of Kent aven't converted the English. Argues that these sacerdotes, as the letter is phrased, must be Kentish ones, but Bede assumes they're British ones; 'I would suggest that we need look no further than this for the origin of his belief that the Britons never made any contribution to the conversion of the Anglo-Saxons' (109).

Stancliffe, Clare, ‘Christianity amongst the Britons, Dalriadan Irish and Picts’, in The New Cambridge Medieval History: Volume I, c. 500‒c. 700, ed. by Paul Fouracre (Cambridge: Cambridge University Press, 2005), pp. 426–61. 432 notes addition of Eccleshalghforth 1471 field name at Warkworth to Eccles place-name corpus, based on Beckensall n.d. p. 26. De excidio implies few monasteries whereas fragments of later work by Gildas implies many (436–37). ‘It has been plausibly argued that what we see here is cause and effect: Gildas’ impassioned preaching in the De Excidio had perceptible results, inspiring many to embrace the monastic life [sounds a bit far fetched as the sole explanation, but I could see it as part of a trend]. De Excidio’s impact would have been considerably strengthened if the climatic disturbance around 536 and plague of the 540s followed hard upon its publication, as seems likely’ (437). Not much in the way of references for this, but interesting and would fit well with Reff 2005. Likewise ‘Major changes befell the Britons after the mid-sixth century, perhaps following on from climatic disturbance and plague’ (446). ‘Other sources corroborate or add to Gildas’ evidence. We have what appear to be penalties agreed for various offences at two British synods of approximately sixth-century date. One is headed ‘The Synod of North Britain’, and provides us with welcome information on an area not covered by Gildas. It has references to the status of a bishop, priest, deacon, doctor (ecclesiastical scholar), abbot and monk’ (437)--what’s that then? I’ve never heard of it. In Higham 2001? Sinodus Aquilonalis Britaniae 1–3 says the fn. Evidence for small bishoprics in Wales (437–38). Ecclesiastical scholars (doctores) prominent here, in Bede on Augustine and the Britons, and C7 Irish Church, so Stancliffe reckons that ‘Thus matters of the greatest significance in the British church would appear to have been the concern not simply of the bishops, but of ecclesiastical scholars also’ (438). Infers further that synods are well important and that there’s no archbishop type arrangement—plausible but unevidenced? (438). Emphs early Irish latinity (along with loanwords) as evidence for Brittonic.

Stancliffe, Clare (1992). The Miracle Stories in seventh-century Irish Saints' Lives. Le septieme siecle: changements et continuites / The Seventh Century: Change and Continuity, Warburg Institute, London.

Stanford, Jim, Economics for Everyone: A Short Guide to the Economics of Capitalism, 2nd edn (London: Pluto Press, 2015).

Stanford, W. B., ‘Towards a History of Classical Influences in Ireland’, Proceedings of the Royal Irish Academy, 70 C 1 (Dublin, 1970), 13–91 [P340.1.b.80ish SF3]. Nothing for me, alas.

*Stanley, E. G., ‘Die anglonormannischen Verse in dem mittelenglischen Gedicht “Die elf Hollenpeinen” ’, Archiv, 192 (1956), 21–32.

Stanley, E. G., ‘Spellings of the Waldend Group’, in Studies in Language, Literature, and Culture of the Middle Ages and Later, ed. by E. Bagby Atwood and Archibald A. Hill (Austin, 1969), pp. 38–69.

*Stanley, E. G., ‘Studies in the Prosaic Vocabulary of Old English Verse’, Neuphilologische Mitteilungen, 72 (1971), 385–418.

Stanley, E. G., ‘Did Beowulf Commit “Feaxfeng” against Grendel’s Mother?’, Notes and Queries, n.s., 23 (1976), 339–40

*Stanley, E. G., ‘The Difficulty of Establishing Borrowings between Old English and the Continental West Germanic Languages’, in An Historic Tongue: Studies in English Linguistics in Memory of Barabara Strang, ed. by G. Nixon and J. Honey (London, 1988), pp. 3–16.

Stanley, E. G. In the Foreground: ‘Beowulf’. Woodbridge: Brewer, 1994.

Stanley, Eric Gerald, Imagining the Anglo-Saxon Past: ‘The Search for Anglo-Saxon Paganism’ and ‘Anglo-Saxon Trial by Jury’, 2nd ed. [of the former only…styleXXXX] (Cambridge, 2000). ‘At a factual level the search for Anglo-Saxon paganism is, if conducted at all, no longer conducted naïvely; but some of the attitudes to literature and learning characteristic of those earlier scolars, who, like the Wife of Bath, were (mutatis mutandis) on the side of the elves rather than of the limiters, still prevail’ (110).

Stanley, E. G., ‘ “A Very Land-fish, Languageless, a Monster”: Grendel and the Like in Old English’, in Monsters and the Monstrous in Medieval Northwest Europe, ed. K. E. Olsen and L. A. R. J. Houwen, Mediaevalia Groningana, new series, 3 (Leuven: Peeters, 2001), pp. 79–92. nn. 34, 37 have refs re the Grendel place-names discussion.

Stanley, E. G., ‘Paleographical and Textual Deep Waters: <a> for <u> and <u> for <a>, <d> for <ð> and <ð> for <d> in Old English’, ANQ, 15 (2002), 64–72. Has raised some important doubts about Lapidge’s argument.

Stanton, Robert, 'Mimicry, Subjectivity, and the Embodied Voice in Anglo-Saxon Bird Riddles', in ''Voice and Voicelessness in Medieval Europe'', ed. by Irit Ruth Kleiman (Basingstoke: Palgrave Macmillan, 2015), pp. 29-43, doi:10.1007/978-1-137-39706-5_3.

*Starck, Taylor and J. C. Wells, Althochdeutsches Glossenwörterbuch (Heidelburg 1972) indices for Elias Steinmeyer and Eduard Sievers, Die Althochdeutschen Glossen. nb RELEVNT LATER publications sv althochdeutsches in GUL. [R.785. G103] sv. alb gives ii, 403, 33, iv, 202, 24; s.v albe followed up too

*Stark, Laura, Peasants, Pilgrims, and Sacred Promises: Ritual and the Supernatural in Orthodox Karelian Folk Religion (Helsinki: Finnish Literature Society, 2002)

Stark, Laura, The Magical Self: Body, Society and the Supernatural in Early Modern Rural Finland, FF Communications, 290 (Helsinki: Suomalainen Tiedeakatemia, 2006)

Starkey, Kathryn, ‘Imagining an Early Odin: Gold Bracteates as Visual Evidence?’, Scandinavian Studies, 71 (1999), 373-92. Karl Hauck argued that sme depict Odin: this paper reckons him dead unconvincing in his argument. Reckons it’s Odin healing a horse on the c-type bracteates. ‘Given, on the one hand, a widespread conception of female deities as healers and, on the other, the infrequent appearance of Odin as a healer in conjunction with the limited evidence for an early Odin cult, it seems unlikely that the some three hundred c-bracteates would all portray Odin healing’ (389).

Steblin-Kamenskij, M. I., ‘Valkyries and Heroes’, Arkiv för nordisk filologi, 97 (1982), 81–93. [P775.c.15] Though not huge on content, nicely opposes looking for layering and chronological changes in the stories on basis of emotional content etc. (esp. 90–91); disses Sigurðr 87–89.

Stefán Einarsson, Icelandic: Grammar, Texts, Glossary, 2nd edn (Baltimore: Johns Hopkins Press, 1949)

Stefán Einarsson, A History of Icelandic Literature (New York: Johns Hopkins Press, 1957). ‘The Icelandic lygi sögur derive both from the Norwegian school of Abbot Robert’s translated romances and from the native fornaldar sögur from the last quarter of the thirteenth century. The strand of the genre which derives from the fornaldar sögur is easily discernable from the first to the last. Here belong, in the period 1300–50, Vilmundar saga viðutan, [164] Þjalar-Jóns saga, Hrings saga ok Tryggva, and Sigurðar saga fóts; in the period 1400–1500 , Álaflekks saga, Sigurgarðs saga frœkna, Valdimars saga, and Jóns saga leiksveins. The influence of chivalrous romance on these sagas is slight for their chief characteristics are native motifs and native style’ (163–64).

Stefán Einarsson, 'Heimili (skólar) fornaldarsagna og riddarasagna', Skírnir, 140 (1966), 272. A one-paragraph letter listing where he thinks various FSS and RSS were written. On what evidence I have no idea!

Stefán Karlsson (ed.), Islandske originaldiplomer indtil 1450, Editiones Arnamagnæanæ. ser. A ; v. 7 (Copenhagen: Munksgaard, 1963).

Stefán Karlsson, `Om norvagismer i islandske håndskrifter', in Stafkrókar: Ritgerðir eftir Stefán Karlsson gefnar út í tilefni af sjötugsafmæli hans, 2. desember 1998, ed. by Guðvarður Már Gunnlaugsson, Stofnun Árna Magnússonar á Íslandi, rit, 49 (Reykjavík: Stofnun Árna Magnússonar, 2000), pp. 173--87 (repr. from Maal og minne (1978), XXXXX--XXXXX).

Stefán Karlsson, 'Islandsk bogexport til Norge i middelalderen', in Stafkrókar: Ritgerðir eftir Stefán Karlsson gefnar út í tilefni af sjötugsafmæli hans, 2. desember 1998, ed. by Guðvarður Már Gunnlaugsson, Stofnun Árna Magnússonar á Íslandi, rit, 49 (Reykjavík: Stofnun Árna Magnússonar, 2000), pp. 188--205 (repr. from Maal og minne (1979), 1--17.

Stefán Karlsson, ''The Icelandic Language'', trans. by Rory McTurk (London: Viking Society for Northern Research, 2004). Trans from Stefán Karlsson, 'Tungan', in Stafkrókar. Ritgerðir eftir Stefán Karlsson gefnar út í tilefni af sjötugsafmæli hans 2. desember 1998, ed. by Guðvarður Már Gunnlaugsson, Rit, 49 (Reykjavík: Stofnun Árna Magnússonar á Íslandi, 2000), pp. 19-75. 'A topic that requires some special mention is the influence of Norwegian orthography on that of Icelandic scribes in the thirteenth century and more particularly in the fourteenth. It was noted earlier in this subsection that Icelanders followed Norwegian example in adopting the letter › and later abandoning it. Expression of g by gh, common in fourteenth-century Icelandic writing, was also of Norwegian origin. Originally gh stood for fricative gh (as in sagha, i.e., saga ‘(hi)story’), but most Icelandic scribes, if they used gh at all, tended to employ it for the stop as well (as in flingh, i.e., fling ‘assembly’), though very rarely at the beginning of a word. Another probable loan from Norway was the use of fu medially for f before a vowel (hafua, erfua, i.e., hafa ‘to have’ and erfa ‘to inherit’), a spelling that became common in the fourteenth century. Many Icelandic scribes also followed Norwegian practice in writing æ for e, especially in the [48] diphthongs (æi, æy); and after the sounds represented by æ and oe had fallen together in Icelandic, some Icelandic scribes tried to distinguish them in spelling as the Norwegians did. u-mutation was less a feature of Norwegian than of Icelandic, and Icelandic scribes sometimes wrote unmutated forms (e.g. mannum for mƒnnum, dat. pl. of ma›r ‘man’), most often in three-syllable words (e.g. kalla›um for kƒllu›um, first pers. pl. pret. indic. of kalla ‘to call’). In Norwegian the initial h- in hl, hr was lost, and Icelandic scribes not infrequently wrote l and r in words they pronounced with hl, hr (e.g. laupa, ross, for hlaupa ‘to run’ and hross ‘horse’ respectively). An analogical v was introduced at the beginning of some forms in Norwegian, e.g. vóx for óx, first and third pers. sg. pret. indic. of vaxa ‘to grow’, vurðu for urðu, third pers. pl. pret. indic. of verða ‘to become’, and the same spelling is often found in Icelandic manuscripts. These and other features of Norwegian spelling are especially evident in the work of scribes who can probably be regarded as professionals. It was important for them to command an orthography that was acceptable throughout the realms of the king of Norway. For a time there appears to have been a lively demand in Norway for reading matter from Iceland, but after about 1350 it showed a marked decline.123 (Cf. extracts 3–6.). // 2.3 From the Black Death to the Reformation About 1400 something of a hiatus begins in the history of Icelandic spelling. This is doubtless due in part to the plague years of 1402–1404 when scribes, whatever their status, suffered like the rest of the population. We can see, however, that the Norwegian features just enumerated disappeared almost entirely, though fu (which declined in use) and forms like vur›u (for ur›u ‘(they) became’) remained. Continuing Norwegian influence on Icelandic orthography was in any case not to be expected because the written language in Norway was by now far removed from that of Iceland. At the same time certain letter-forms and spelling habits [49] that were already in decline before 1400 were now almost entirely abandoned. Some innovations in spelling that resulted from fourteenthcentury sound changes had, however, become common currency and these became established in the course of the century that followed. But in general it may be said that the changes in spelling that took place between the Black Death and the Reformation were few and slight.' ę and e collapse early; nasalisation lost from long vowels; long ǫ > á (or > ó if nasal) c. 1200 short ø and ǫ collapsing (or sometimes ø > e), and long ø > long ę (i.e. æ) begins mid C13 Late C15 y, ý begin unrounding short vowels becoming more open diphthonigsation of long vowels quantity shift by c. C16 lengthening of vowels before certain consonants (e.g. úlfr) (íng) and diphthonisationg (aung) C15 palatal glides start C13 vé > væ (sporadic and rare) c. 1300 epenthetic u gets going C14 vá > vo c. 1400 ve > vö (sporadically)

Stefán Karlsson, 'The Localisation and Dating of Medieval Icelandic Manuscripts', Saga-Book, 25 (1999), 138-58. 140-44 lists the few medieval Icelandic MSS whose scribes are known. Language and orthography stops changing for a couple of centuries from about 1400--interesting. AM 551a 4to scribe discussed 155 (late C15 I think).

Stefán Karlsson, `From the Margins of Medieval Europe: Icelandic Vernacular Scribal Culture', in Frontiers in the Middle Ages: Proceedings of the Third European Congress of Medieval Studies (Jyväskylä, 10-14 June 2003), ed. by O. Merisalo and P. Pahta, Textes et Études du Moyen Âge, 35 (Louvain-la-Neuve: Fédération Internationale des Instituts d'Études Médiévales, 2006), pp. 483-92. 'Until the late fourteenth century Icelandic was very similar to the language spoken in Norway and the other territories ruled by its king, such as the Orkneys and Faroe Islands, so that books could easily travel throughout these territories. It is clear that there was considerable export of Icelandic books to Norway well into the fourteenth century. The Norwegians were naturally interested in ecclesiastical writings in the vernacular and in stories about their kings. But in the second half of the fourteenth century demand for Icelandic books in Norway decreased for a number of reasons: the plague in the middle of the century decimates the population, the court departed from the country, first to Sweden and then to Denmark, and the old royal family died out. At the same time, Icelandic was becoming more and more distinct from Norwegian dialects, which changed more than Icelandic did, so that it became difficult for Norwegians to read Icelandic manuscripts. In other words, a new linguistic frontier came into being,[sic] // The export of books set its mark on Icelandic book production, which seems to have flourished most around 1300 and into the fourteenth century. It is clear that there were professional scribes who made more than one copy of a given work. Their handwriting is regular, and some manuscripts of ecclesiastical works and law books are elegantly decorated. // Iceland escaped the plague that ravaged Europe in the middle of the fourteenth century, but a different one reached its shores in the first years of the fifteenth century. As a result there seems to have been little book production in the following decades. By the middle of the century manuscripts were again produced in respectable numbers, but now for home consumption only. The end of the Middle Ages was a static period; [489] from around 1400, Icelanders for the most part simply copied literature which had been composed much earlier.' (487-88)

Stefanía Jónasdóttir, `Þjóð í vanda', Morgunblaðið (18 June 2014), XXXXX. http://www.mbl.is/greinasafn/grein/1513349/.

Stein, Gabriele, The English Dictionary before Cawdrey, Lexicographica, Series Maior, 9 (Tübingen: Niemeyer, 1985), pp. 36–43 re antwerp-london. [UL NW4 P760.c.561.9] 20–31 re Harley 3376. But nothing original really apart from an interesting note that Hrl. replaces doubled vowels in Corpus with accented vowels.

Laurence Steinberg, Adolescence, 3rd edn (New York, 1993)

Steinmeyer, Elias von (ed.), Die kleineren althochdeutschen Sprachdenkmäler (Berlin, 1916). 385 re alb. Gives a AHD text ‘Contra paralysin theutonice’ 384–85, and then these notes, which appear to be textual or something. ‘Z[eile] 775–91 der Ahd. Gll. 4, 385 f. beschriebenen Rolle des Grafen vMülinen zu Bern. Im Text der Rolle begegnen sonst noch folgende deutsche Worte: Z[eile]341 Eberwrz. 348 Vizvvrz. 551f. Ad feminam quam alb illudit. Femina quam alb illudit fumetur cum biberuuiz (r üergeschrieben). 553f. Contra fantasma. Quodcunque fantasma illudit hominem sumat biberwiz (= biberwrz).’ (385). S–S 4, 385ff. proves to be Bern, Familienbibliothek der Grafen von Mülinen, Eine rolle saec. xi/xii, 13 cm. breit, 631 lang… Quite a full description it seems 385–86 but seems not to quote any of the contents. Gah!

Steinmeyer, Elias von, and Eduard Sievers (eds), Die althochdeutschen Glossen, 5 vols (Berlin: Weidmann, 1879–1922). glossen ed. ii, 403, 33 (Codex Pragensis viii H 4), Faunos alp (prudentius) [Bergmann 1973: no. 785, Prag, Universití knihovna MS VIII H 4; see ***W. Dolch, Katalog der deutschen Handschriften der K. K. Öff. und Universitätsbibliothek zu PRag, I, 1909, Nr. 74, S. 74)] (C11)

iv, 202, 24 (Codex seminarii Trevirensis R iii 13), Follus, alf (Alphabetisch Geordnete Glossare. B. Nicht Bestimmte) [Bergamnn 1973: 877 Trier, Bibliothek des Priesterseminars Hs 61 (früher R. III. 13)R. Derolez, Runica Manuscripta; J. Marx, Handschriftenverzeichnis der Seminar-Bibliothek zu Trier, Veröffentlichungen der Gesellschaft für Trierische Geschichte und Denkmalpflege 4, Trierisches Archiv. Ergänzungsheft 13, 1912.] (C11/12) Presumably cognate with Fr. follet on which see Trésorde la langue française; Otia imperialia I.18 (p. 98 in recent ed)?

iii, 664, 59 (Codex Oenipontanus 711) (‘Mones Anz. 7, 589’—apparently an earlier edition), Malus malannus alpe (Sachlich Geordnete Glossare. C. Mischungen) (n. 12: das darauf von Mone angefürhte, bl. 27b beginnende Semidei dicuntur gehört nicht hieher, sondern ist eine besondere gl.: [“that cited by Mone … does not belong here, rather it is a separate gloss”] Semidei dicuntur qui non sunt celo digni sicut priamus vel qui ex consorcio hominum transiebant in deorum potestatem, die gl. Malus Malannus alpe aber kann ursprünglich nicht hier gehört haben, sondern ist vielleicht aus einer randnotiz eingedrungen. vgl. 476, 3 usw.? [the gloss … cannot have belonged here originally but has perhaps found its way in from a marginal note. cf. 473, 3 and so on] )

No sign of ælfisc under Clark Hall’s ref . But Schlutter in his Englische Studien ref gives ii 162 8–16… And it’s there! DCXXXVI Codex Ononiensis Jun. 83., re Fulgentii expositio sermonum antiquorum [Nonius Marcellus edd. Gerlach et Roth, Basileae 1842].

‘Catillare dicitur per alienas domos infrontare [surely infrontate—see Lewis-Short which cites Fulg.] ide[macr] inuerecunde girare … Hinc Catillarius nescere 40 – p. 393a Alucinare dicitur uana somniare. tractum ab alucitis quos cenopos dicimus. sicut petronius arbiter vernalia ma[~] inquid ma[macr] lucite molestabant [n. 1: Petronius ed. Burmann (Amstelod. 1743) p. 869: nam comptum me vernales alucitae molestabant]. Hos Galli Eluesce wehte uocant 41 – 397b’. (‘it is said to lick a plate through other homes impudently (the same: shamelessly) to wheel around … from this Catillarius (?) to not know. To hallucinate [ought to be deponent according to L-S] is called to dream empty things, drawn by gnats [L-S has this only in Fulg] which [wrong gender if L-S and me right] we call cenopi [not in L-S]. Thus Petronius judge …’ Bloody hell, nothing if not elliptical. See Schlutter. But interesting that elvesce seems to denote vernal hallucinations—cf. lenctenadl.

Helm ed. gives: ’52. [Quid sit alucinare.] Alucinare dicitur uana somniari tractum ab alucitas quos nos conopes dicimus, sicut [125] Petronius Arbiter ait: “Nam centum uernali me alucitae molestabant”.’ (124–25).

[trans. NW1 716:1.c.95.47 on loan ] ff. using Stark 1990 s.vv. ek magadi; skrat; slezzo, sletto; screz

ii, 580, 1: text 811, Prudentius, Codex Dusseldorp. F. 1: ‘Driadas ek magadi 39a — Contra Symm.’ (580).

ii 580 50, 51: ‘Faunos slétton 52b — 242 / Fistolarum pipano 52b — ib.’

ii 23 59 Text 519, Aldhelmus de Octo principalibus vitiis, Codex SGalli 242 ‘Larua) Larba .i. sklezzo e[MS siglum] 165 — / [no. 60] 214, 20’ Whatever that all means.

iii 489, 4: text 1011, Codex Vindobonensis 10 ‘Incubus slezo [n. 2: im context] [mxii]’ . AB-glossary.

iii 501, 30: text 1012, Rotulus comitum de Mülinen Bernensis. Oh great. ‘Incubus siluaticus slezzo[n. 16: o wahrscheinlicher als a; dies ist natürlich kein pflanzenname, sondern intubus und incubus sind in einem ansatz vereingt] v[el] ringila [mix]’ A-glossary.

iii 46, 39 may have skrez?

iii 220, 32, text: 838, Henrici Summarium Liber XI Codex Trevirensis 31 A-glossary ‘Larue screiz C[siglum] 70a [a2be]’ (220). NB 30 has lamia too.

iii 244 22–24 A-glossary ‘Larue[hooked e] … screzza. v[el] scrato ‘ bla bla. NB 19–21 has Lamia too. Just cite Stark s.vv. for all this surely? Not being used for faunus here.

NB Oice seiðskratti

Steinsland, Gro, ‘Pagan Myth in Confrontation with Christianity: Skírnismál and Genesis’, in Old Norse and Finnish Religions and Cultic Place-Names, Based on Papers Read at the Symposium on Encounters Between Religions in Old Nordic Times and Cultic Place-Names Held at Åbo, Finland, on the 19th-21st August 1987, ed. by Tore Ahlbäck (Åbo, 1990), pp. 316-28. Reckons Skn draws on the Temptation in Genesis, inverting its outcome to be positive. Relies on mention of apples and thistles in each. Seems unlikely to me, but I haven’t read the sources lately. He could have done with fuller quotation.

Steinsland, Gro, Det hellige bryllup og norrøn kongeideologi: en analyse av hierogami-myten i ‘Skírnismál’, ‘Ynglingatal’, ‘Háleygjatal’ og ‘Hyndluljóð’ ([Oslo]: Solum Forlag, 1991). 112 re Genesis A claim. Alas! The actual Genesis not the OE one. [NW4 752:21.c.95.12]

Steinsland, Gro, Norrøn religion: Myter, riter, samfunn (Oslo: Pax, 2005)

Stepanova, Eila, ‘Mythic Elements of Karelian Laments: The Case of ''Syndyzet'' and ''Spuassuzet''’, in ''Mythic Discourses: Studies in Uralic Traditions'', ed. by Frog, Anna-Leena Siikala, and Eila Stepanova, Studia Fennica Folkloristica, 20 (Helsinki: Suomalaisen Kirjasuuden Seura, 2012), pp. 257-87, https://www.academia.edu/3709480

Stevens, Martin, and A. C. Cawley, The Towneley Plays, 2 vols, Early English Text Society, s.s., 13–14 (Oxford, 1994). Henry E. Huntingdon Library and Art Galley, San Marino, HM 1. MS c. 1500; post 1475 anyway (xv). From Wakefield, tho’ that’s been debated, eds think foolishly (xix-xxi). Seems to show textual links with other Corpus Xi cycles, not nec in all plays tho’ xxi-xxii, xxvii-xxviii. MS a copy xxv. Well into ‘the Wakefield author’/ ‘Wakefield Master’ who is deemed to compose shepherds’ plays, in a very distinctive stanza xxviii-xxxi. ‘altogether the Wakefield author had a hand as either author or redactor in half the cycle as it survives … It is also possible that he had a hand in some of the pageants which, while not written in his familiar stanza, may have been revised by him. It is difficult to be sure what his full role was in editing the cycle; but even if we confine our attention to the pageants which have examples of his unique stanza, we are bound to conclude that he was a major redactor of the full cycle, if not the compiler himself’ (xxxi, plays in his stanza here listed too). 2nd shepherds’ play pp. 126-157; ff. 38r-46v; elve f. 45r; all-wyghtys 202, f. 39v. 13th play in MS.

We that walk on the nyghtys,

Oure catell to kepe,

We se sodan syghtys

When othere men slepe.

Yit me thynk my hart lyghtys;

I se shreys [shrewys? check! XXXX] pepe.

Ye ar two all-wyghtys—

I wyll gyf my shepe

A turne.

Bot full yll haue I ment,

As I walk on this bent;

I may lyghtly repent,

My toes if I spurne. (196-208)

I know hym by the eere-marke; 3 Pastor

That is a good tokyn.

I tell you, syrs, hark!— Mak

Hys noyse was brokyn.

Sythen told me a clerk

That he was forspokyn.

This is a fals wark; 1 Pastor

I wold fayn be wrokyn.

Gett wepyn!

He was takyn with an elfe, Vxor

I saw it myself;

When the clok stoke twelf

Was he forshapyn. (881-93).

vol 2 (consecutively numbered): 1st and 2nd shepherds’ plays same author, 2nd later composition 482. Formulaic forms in corpus Xti plays 482-3; ‘The Second Shepherds’ Play has no doubt attracted the widest critical response of all pageants surviving from the Corpus Christi cycles’ (494). Brief note on this 495. 196f. note: ‘These lines may be understood as follows: the Third Shepherd, whose head is full of night fears, is startled for a moment when he comes across the other shepherd unexpectedly (196-9). He is relieved to find that they are a couple of rascals well known to him (200-1) but impudently decides that they look monstrous enough to warrant his turning the sheep away from them (202-4). For thinking ill of them, he lightly imposes a penance upon himself by stubbing his toes (205-8)’ (498). 201 note” shrewys pepe: ‘rascals peeping’ (498). 202 notes: ‘all-wyghtys: J. M. manley emends all to tall. Emendation to ill wyghtys is also possible. Males (35-9), followed by MED (al-wight n.), takes all and wyghtys as a compound meaning ‘uncanny creatures, monsters’, from OE æl-with [499] (recorded only in gen. pl. form ælwihta in Beowulf, 1500). Although Malone’s derivation of all-wyghtys is adopted here, it should be pointed out that no other occurrence of this compound is known’ (498-99). Well, nearly… No note for elfe.

*Stevenson, R. B. K., ‘Further Thoughts on some Well-Known Problems’, in The Age of Migrating Ideas: Early Medieval Art in Northern Britain and Ireland, ed. by R. M. Spearman and J. Higgit (Edinburgh, 1993), pp. 16–26

*Steward, Charles, ‘Nymphomania: Sexuality, Insanity and Problems in Folklore Analysis’, in The Text and its Margin: Post-Structuralist Approaches to Twentieth-Century Greek Literature, ed. by M. Alexiou and V. Lambropoulos (New York, 1985), pp. 219–52.

Stewart, Marion, ‘King Orphius’, Scottish Studies, 17 (1973), 1–16. ‘There is, however, another, older version of the legend in which Orpheus’ journey is not in vain and he succeeds in restoring Eurydice to the world. This was the dominant verion in the classical world until the first century b.c. … By the second century a.d. the story had undergone a Christian metamorphosis … In the Patristic period there is the suggestion, in a hymn of Prudentius, that a parallel is being drawn between the descent of Orpheus into Hades to redeem his bride, Eurydice, and Christ’s descent into Hell to redeem His bride, mankind. This parallel is given clear expression in the twelfth-century sequence from Saint-Martial “Morte Christi Celebrata” ([ref]…). There also exist three eleventh-century Latin poems relating to the story of Orpheus in which the hero’s search has a happy ending’ (1). ‘It seems a strange and lengthy voyage from the Middle English “Sir Orfeo” to the Shetland “King Orfeo” and one can only speculate as to intermediary versions of the legend now lost’ (4). MS fragments of ‘around 1585’, RH 13/35. Transcription 4-8. ‘it is most noticeable that while what is here left of “King Orphius” is very close to “Sir Orfeo” in content and development, in detail the two are as different as two versions of the same story can be’ (8). Reckons not from English Orfeo (14)—maybe from same OFr original? (14).

Stibbe, Hildegard, ‘Herr’ und ‘Frau’ und verwandte Begriffe in ihren altenglischen Äquivalenten, Anglistische Forschungen, 80 (Heidelberg, 1935). Alas, too old and boring to be of any real use to me. Womenwords 71–103. No real analysis, just piled data with citations too short. Doesn’t include words for prostitute, otherworldly females, etc.  Ides studied 85–88 and this is citeable but not very exciting. Can denote young women and he seems to think older ones too tho’ that seems less obvious. NB it glosses virgo which is certainly interesting.

Kalfon Stillman, Yedida, Arab Dress: A Short History From the Dawn of Islam to Modern Times, ed. by Norman A. Stillman, Themes in Islamic Studies, 2 (Leiden: Brill, 2003).

Stokes, Phillip W., 'Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts', Al-ʿUṣūr al-Wusṭā, 31 (2023), 1-44.

Stokes, Whitley, ‘The Second Battle of Moytura’, Revue Celtique, 12 (1891), 52–130. §§16–22 (60–62) re conception of Bres: ‘Elotha son of Delbaeth, king of the Fomorians’ (§21, p. 63; ‘Elothæ mac Delpaeth rí Fomore’ p. 62) appears over the sea to Eri daugher of Delbaeth, a woman of the Tuath Dé (‘Eri ingen Delbaith’ §16, p.60 Irish, p. 61 English, can’t see the Tuatha Dé bit in Irish though…). Basically he pitches up by sea, says he wants a shag, she’s not to sure but he gets it with no trouble it seems, and leaves her with a lad and a ring. Incest, then? Either way, reminiscent of the Giants shagging women thing causing Starkaðr, Efnisien, etc. Bres doesn’t turn out too well.Elotha doesn’t come across as a monstrous dude though to be fair.rampton

Stokes, Whitley and John Strachan (eds), Thesaurus Palaeohibernicus: A Collection of Old-Irish Glosses, Scholia, Prose and Verse, 2 vols (Cambridge: Cambridge University Press, 1901–3). 4 Prud glosses from OHG MSS i 233, but nothing useful really. Suppl. Halle a. S., 1910 (repr. as 3 vols in 2 Dublin 1975).

Stoler, A.L. 2008. Imperial debris: Reflections on ruins and ruination. Cultural Anthropology 23(2): 191-219. 'a focus on “ruins of empire” provides not a melancholic gaze, but a critical vantage point on one. Asking how people live with and in ruins redirects the engagement elsewhere, to the politics animated, to the common sense they disturb, to the critiques condensed or disallowed, and to the social relations avidly coalesced or shattered around them. What material form do ruins [197] of empire take when we turn to shattered peoples and scarred places rather than to their evocations and enchantments? Situations of disparate time and place come into renewed view' (196--97). 'Imperial nostalgia plays through and sells sojourns among colonial ruins in other, predictable ways' (199). 'There may be remnants that slip from immediate vision, detritus that is harder to grasp—intimate injuries that appear as only faint traces, or deep deformations and differentiations of social geography that go by other names. There are social dislocations whose eti- ologies are found in labels that lead away from empire and push analysis away from colonial histories and in other directions: toward “urban decay,” “environmental degradation,” “industrial pollution,” or “racialized unemployment”—to analyses of those swept aside as the refuse of a capitalist market that has since moved on' (200). 'One impulse in addressing the admittedly broad sense of imperial ruin that I embrace here might be to distinguish between those processes played out in imperial centers versus those situations and sites that appear in formerly colonized regions. But more might be gained by suspending that impulse and not making such distinctions too readily' (200). 'tories congeal around imperial debris as do critiques. So does disqualified knowledge and subjugated genealogies decoupled from the processes of which they were a part. The overgrown ruins of the palace of Sans Souci in Haiti’s northern mountains, that Michel Rolph Trouillot has so powerfully described (built by its first black king after the defeat of the French in 1804) harbors a suspended, quieted history of the Haitian Revolution and the differential histories of colonial relations wedged between mortar and crumbling stone' (201). 'Looking to imperial ruins not necessarily as monuments but as ecologies of remains opens to wider social topographies. We might think here of Agent Orange in Vietnam, seeped deep in the land and in bodies disabled and deformed over three generations' (203). 'Zygmunt Bauman identifies the production of waste and “wasted lives” as the required, intended, and inevitable debris of the modern. 51 Bauman may be partially right but such a frame can only account for the fact of accumulated leftovers, of superfluous, obsolete, and bypassed people and things. It cannot, however, account for their densities and distribution. Modernity and capitalism can account for the left aside, but not where people are left, what they are left with, and what means they have to deal with what remains' (204). 'Kathleen Stewart makes it seem less so in her ethnography of those people who live among the detritus of West Virginia’s coal mining industry today. She excavates “the ruined and trashed” economy of the U.S. South, whose historical veins are coursed through with U.S. Coal and Oil Company land buyouts at the turn of the century, with hills that “became a wasteland of the unemployed” during the Great Depression, and with “over 100,000 dead in the mines since 1906.” 56 She might tell that story, as she insists in the conditional tense, but says she will not reproduce a seamless narrative. Instead she takes the “trash that collects around people’s places, like the ruins that collect in the hills” to track the composition and decomposition of people’s lives, their movement between decay, melancholy and agentive engagement. 57 As she puts it, “things do not simply fall into ruin or dissipate . . . [they] fashion themselves into powerful effects that remember things in such a way that ‘history’ digs itself into the present and people cain’t [sic] help but recall it.”' (205). Sarkozy speaking in Dakar: 'Colonialism, for Sarkozy, is a finished violence and a closed story. Most important, he reminded his audience in Dakar (and on the global stage) that colonization may be responsible [211] for “self-loathing of the colonized” but not “for all the present-day difficulties of Africa”: “It is not responsible for the bloody wars that Africans wage among themselves. It is not responsible for corruption. It is not responsible for waste and pollution.” Sarkozy and his speechwriter place “the real tragedy of Africa” elsewhere: in the fact “that the African has not sufficiently entered history.”' (210-11). Christ! 'One task of a renewed colonial studies would be to sharpen and rethink what constitutes an effective history of the present. This would not be to settle scores of the past, to dredge up what is long gone, but to refocus our historical lens on distinctions between what is residual and tenacious, what is dominant but hard to see, and not least what is emergent in today’s imperial formations—and critically resurgent in responses to them' (211).

Stolz, Michael, 'New Philology and New Phylogeny: Aspects of a Critical Edition of Wolfram's Parzival', Literary and Linguistic Computing, 18 (2003), 139-50. Doesn’t seem enormously useful to me, but worth knowing it’s out there. Superceded by Spencer, M., Davidson, E. A., Barbrook, A. C., and Howe, C. J. (2004). Phylogenetics of artificial manuscripts. Journal of Theoretical Biology, 227(4): 503–11, cited by Roos-Heikkilä 2009?

Stoodley, Nick, The Spindle and the Spear: A Critical Enquiry into the Construction and Meaning of Gender in the Early Anglo-Saxon Burial Rite, British Archaeological Reports, British Series, 288 (Oxford: Hedges/Archaeopress, 1999)

Stoodley, Nick, ‘Communities of the Dead: The Evidence for Living Populations from Early Anglo-Saxon Cemeteries’, in Authority and Community in the Middle Ages, ed. by Donald Mowbray, Rhiannon Purdie and Ian P. Wei (Stroud: Sutton, 1999a), pp. 1–17. Re early Wessex: ‘This was a fragmented society where the emphasis was firmlyon the individual settlement in which households made up the primary residential and economic units’ (3, citing Härke 1997). Survey of 17 West Saxon sites, in Old Wessex, for c. 500–700. 151 adult males inluded, 119 adult females. ‘A significant amount of energy has been devoted to examining these artefact corelates, attempting to prove that individuals could be buries with objects usually assigned to the opposite sex, thus demonstrating that gender in the early Anglo-Saxon period was not defined solely by biology. [with refs n. 19 p. 15, incorporated into bibl: brush 1988, lucy 1997] But except in a very small number of cases, the evidence really does not support such assumptions. [citing Stoodley 1997, 70–75] For Wessex no females were laid to rest with weaponry and only three males had jewellery placed in their burials. Two of these males (Harnham Hill 36 and Pewsey 19 had possible rather than probable determinations. Andover 9, though, is a much stronger candidate. A sex determination carried out separately by two osteologists gave the sex as probably male. [citing Cook–Dacre p. 67] In addition, other aspects of the burial are interesting: a large flint was places over the chest and carbonised grain was discovered under the pelvic region. The nature of the rite accorded to this male in [5] combination with a feminine identity suggests his community was marking him out in some way special’ (4–5). ‘In contrast [to males], a feminine identity could be granted from about the age of five years. But subtle age-specific differences are apparent: up to ten to twelve years, the symbolism is quite modest, usually one brooch and/or a necklace made up of several beads. A clear threshold exists at about twelve years and from then upwards individuals were elegible for a full feminine identity’ (8). Regional variation noted too (e.g. 9–10). Citable generally for arguing that gender was dead important in C5–8 A-S societies, especially early on whien things were more kin-based: later suppressed by state-formation, with super-rich barrow-burials etc. (esp. 11–13).

Stoodley, Nick, ‘Burial Rites, Gender and the Creation of Kingdoms: The Evidence from Seventh-Century Wessex’, Anglo-Saxon Studies in Archaeology and History, 10 (1999), 99–107.

Storey, John, ‘Postmodernism and Popular Culture’, in The Routledge Companion to Postmodernism, ed. by Stuart Sim, 2nd edn (London: Routledge, 2005), pp. 133–42.

Storm, Gustav (ed.), Monumenta historica Norwegiæ: Latinske kildeskrifter til Norges historie i middelalderen (Kristiania: Brøgger, 1880). pp. 69–124, 203–24

Storm, Gustav (ed.), Islandske annaler indtil 1578 (Christiania: Grøndahl, 1888), http://baekur.is/bok/000376834/Islandske_Annaler_indtil_1578

Storms, G., Anglo-Saxon Magic (The Hague, 1948). [465.1.c.90.7]. Check p. 41 for latin exorcism type charm [cites Olsen 1992, 131]. Harley 464, f. 177 (C17 transcript) has remedy wið gedrif which has a long Latin bit including seven sleeps that looks from Kieckhefer’s text like it might be a distant relative (Storms, no. 36, pp. 276–77; cf. nos 5, (wið dweorg one) 37–40 from C11 MSS also list seven sleepers in latin for medical purpses but seem not similar—barely do more than give the list (278–79). I’ve gone thru index for ‘elves’, but it’s not complete . ‘The Leechbook may be characterised as the handbook of the Anglo-Saxon medical man, the Lacnunga may be characterised as the handbook of the Anglo-Saxon medicine man’ (24). Re wið færstice, ‘This is the only time that the Aesir are mentioned in O.E., and from the fact that they are coupled with elves and hags we may infer that among the Anglo-Saxons at any rate they had gradually lost the regard in which they were once held by the germanic peoples, as is evident from a number of proper names whose first element consists of the word os: Oswold, Osbeorn, Oslaf, Oslac. The hag can scarcely be regarded as a spirit, though some qualities of spirits seem to have been attributed to her in the opening lines of the charm. // The principal representatives of the Anglo-Saxon spirit world are the elves. In the charm they always stand for evil forces [51] and certain diseases are specially ascribed to their influence: charms are sung against the waterelf-disease (No. 5); against elf-sicknesss or elf-disease (No. 17); against the shot of elves (No. 1; 22; 47); and special drinks (No. 18) and salves are prepared. In O.E. ælf us the masculine, ælfe the feinine form. The elves were not necessarily evil and they would seem to have also distributed favours. O.E. ælfsciene means ‘bright as an elf’, and the proper names Ælfred, Ælfric, Ælfwine testify to their helpfulness and excellence. Etymologically the word is not clear either. It is connected by some with Lat. albus, white’ [sic], Gr. άλφóς., ‘white spot’, Sanskr. ribhu, ‘shining’, which point to good spirits; and by others with Indo-european *lbh-, *lehb-, *lobh-, a verb stem meaning ‘to cheat, to be cunning’, which points to evil spirits’ (50-51; cf. Jente §112). ‘The exact meaning of wæterælf-adl is not clear. A possible explanation is that ‘water-elf disease’ is another name for chicken-pox, called ‘waterpokken’ in Dutch and ‘Wasserpocken’ in German. The symptoms might serve to distinguish them from other pocks. The way in which chicken-pox appear and disappear may well have given rise to the belief that a mischievous elf was playing his tricks … Pox or pocks is related to words denoting [161] goblins, imps, demons: O.E. pucel, Icel. puki, Shakespearean Puck, and the liquid suggests a ‘water’ elf.’ (160-1). NB the Du and Ger forms show water + disease elements, supporting wæter ælfadl. Tho’ presumably the word would have been ambiguous to ASs too…

‘At the end of the third book of the Leechbook a number of prescriptions are given against the attacks of elves, of nocturnal walkers (nightmares?), of the devil and of those with whom the devil has sexual intercourse (Leechbook III, lxi ff.). The means of defence consist of Masses, litanies, prayers and other Christian observances (see No. 17). Along with them the older heathen practices were preserved…’ (160).

‘”Elves” was the general name for spirits among the Germanic peoples. They are either good or bad spirits, they help or hurt’ (229).

Have a closer look at some of his comments sometime.

We WFær, ‘It serves as a cure for a stinging pain … supposedly caused by “mighty women”, hags, elves and gods’ (142). What a silly translation of esas; NB mighty women separated from hags. ‘In Germany the word Geschosz is used for a head-ache, a toothache, for general rheumatic affections and gout’ (citing a dictionary) (142). ‘Metrically the charm falls into two parts. One part (ll. 3-19; 27-28) is made up of loosely alliterative, irregular lines, possibly divided into four or five stanzas, and the other part (ll. 20-26) consists of fairly regular long lines. The explanation is that two different charms were probably mixed up, apparently caused by [143] the identical expressions Hægtessan geweorc in l. 19 and hætessan gescot in l. 24’ (142-43). Argue vs. this in literary ways, NB Storms has one bit embedded not added on. Notes 16-22 ‘a number of strokes are added by a later hand’, all but on in l. 19 seem to correlate with verses (143). ‘The directions to the exorcist at the beginning and the end … are not younger than the charm formula’ cfing Horn p. 98 (143). Hmm, sounds unlike our Storms, but he reckons on essentiality of actions which seems fair (143-44). ‘The “sudden stitch” is supposed to be caused by witches, elves or Aesir, and certain mythological figures, probably well-known to the charmer though not mentioned by name in the text (ll. 13; 16), are referred to and invoked to render assistance. They have forged the knife and the fighting spears that are used to drive out the pain’ (145). Same idea repeated 146, 147. ‘The name of the smith is not given, but it is not difficult to guess who is meant. There is only one smith in Germanic mythology gifted with preternatural powers, namely Weyland [what about entas then?], and it is a safe guess that he is meant here. The six smiths of l. 16 remain mysterious. The Vølundarkviða mentions three, Vølundr, Slagfiðr and Egil. The number six may have been caused by the alliteration: syx smidas [sic: check MS reading] sætan’ (146). ‘There must have been some connection between the knife mentioned in l. 13 and the knife actually used in l. 29’ (146) why? ‘The Gothic historian Jordanes (Cap. 13) calls them anses id est semidei, and among the Anglo-Saxons they also seem to have occupied an inferior position, because they are coupled with elves and hags’ (147), ah well, I’d argue it the other way round of course; NB Jordanes’s gloss may be on Xian basis and not original; check full context properly. ‘Strile, i.e. arrow, is used as a name for a stinging pain in the head, the ears, the teeth and so on among the Czechs’ (149, citing W. Horn, in Hoops festschr. 1925, p. 98 [775.c.91.207]). ‘Helpe ðin drihten in l. 28 is a later, Christian, addition, suggested by nu ic wille ðin helpan in l. 24, and ic ðin wille helpan in l. 26, from which it differs in atmosphere. “May the Lord help you’ is a prayer which does not fit in with the boasting promise of the magician’ (149).

Storms, G., ‘The Significance of Hygelac’s Raid’, Nottingham Medieval Studies, 14 (1970), 3–26. All about the historical reasons and happenings. Seems pretty optimistic about getting at them!

*Stott, Louis, Enchantment of the Trossachs (Stirling, 1992) re mythical things in pns.

Stracke, J. Richard (ed.), The Laud Herbal Glossary (Amsterdam: Rodopi, 1974).

530. Eptafilon .i. gelowvrt. .vii. folia. siue plantaginem.

531. Eptafolium .i. sinfulle

543. Elleborus albus .i. tunsingwyrt. uel suffunie. uel wudeleac. uel ramese

544. Elleborus niger .i. lungwvrt.

548. Eptafilon .i. seouan lef.

549. Eponfoligon .i. uerbascus.

563. Eptapilon .i. elleborum. uel centauria minor.

585. Elleborum .i. plumumdaria.

628. Elleborites .i. affronitro.

632. Elleborum leucum. uel album .i. sudor de oue subtitilla. Erba pillitrica .i. uelatrum confectio.

633. Elleborum melinum uel nigrum .i. testalia.

634. Eptafillos .i. maluesca.

777. Helliborum .i. yediberige.

Strandberg, Svante, `The Development of Proto-Nordic Place-Names', in The Nordic Languages: An International Handbook of the History of the North Germanic Languages, ed. by Oskar Bandle and others, Handbücher zur Sprach- and Kommunikationswissenschaft, 22, 2 vols (Berlin: de Gruyter, 2002), i pp. 671--85

*Strassburg, Jimmy, Shamanic Shadows: One Hundred Generations of Undead Subversion in Southern Scandinavia, 7,000-4,000 BC, Stockholm Studies in Archaeology, 20 (Stockholm, 2000). Might be good to cite re Scand broze age stuff etc.

Stroh, Wilfried, "Vom Faunus zum Faun: theologische Beiträge von Horaz und Ovid". In: Ovid: Werk und Wirkung, Festgabe für Michael von Albrecht, Frankfurt/M. u.a. 1998, 559-612. Accessed from < http://www.klassphil.uni-muenchen.de/~stroh/FAUN.htm> 24–9–2004

Ström, Folke, Diser, norner, valkyrjor: fruktberhetskult och sakralt kungadöme i norden, Kungl. vitterhets historie och antikvitetes akademiens handlingar, filologisk-filosofiska serien, 1 (Stockholm, 1954). [770.c.64.4]

*Ström, Folke, ‘Nid og ergi’, Saga och sed, 1972, pp. 27–47

Ström, Folke, Níð, ergi and Old Norse Moral Attitudes, Dorothea Coke Memorial Lecture in Northern Studies, Delivered at University College London 10 May 1973 (London: Viking Society for Northern Research, 1974). 4 n 4 cites dude with Lombardic eexamples of cognate of argr being well pejorative, cf.s Finnish loan meaning ‘afriad’, ‘cautious’. ‘The noun ergi when used about women is virtually synonymous with nymphomania [albeit citing only Skn 36], which was a characteristic as much despised in a woman as unmanliness was in a man’ (4).

Ström, Hilmer, Old English Personal Names in Bede’s History: An Etymological-Phonological Investigation, Lund Studies in English, 8 (Lund: Gleerup, 1939).

**Strömbäck, Dag, Sejd: Textstudier i nordisk religionshistoria, Nordiska texter och undersökningar, 5 (Stockholm, 1935); reprinted in Sejd och andra studier i nordisk själsuppfattning av Dag Strömbäck med bidrag av Bo Almqvist, Gertrud Gidlund, Hans Mebius, ed. by Gertrud Gidlund, Acta Academiae regiae Gustavi Adolphi, 72 (Hedemora, 2000), pp. I–209. [752.01.c.3.3]. ‘Vad angår den senare halvstrophen så har Sophus Bugge i Stud. 1: 137 f. föreslagit, att vitka skall læsas vitku och uppfattas såsom gen. av ett vitka, feminin sidoform till vitki. Detta vitka skall, enl. Bugge, vara detsamma som Saxos Wecha, namn på Oden, då han som tjänstepiga försöker ta sig in till Rind och vinna hennes kärlek (Saxo III, 78 f. ed. Holder). “Da Oden i Pigedragt kommer til Rinds Fader”, säger Bugge a. st., “kalder han sig Vecha. Dette synes at gjengive en olddansk Form Vekka. Efter min Mening er Vekka for Vetka d. e. en Kvinde, som øver Trolddom.” ’ (25), and says Bugge cf’d Kormak’s verse. ‘Derpaa betegnes den in anden Strophehalvdel omtalte Færd som kvindagtig, unsømmelig for en Mand (args aðal). Derfor antager jeg, at Loke her sigter til Forholdet til Rind, og at det rigtig skal hede: vitku (eller Vitku) líki’ (25, quoting Bugge, a. a. s. 138). Str. not happy with emend. 26—fair enough. ‘Jag tänker mig, att diktaren med Lokes ord här syftat på Odens sejd och på hans förmåga att under extatiskt tillstånd företa utflykter i olika gestalter. Sålunda anspelas först på den sejd, som Oden vid något speciellt tillfälle utövade på Samsö, men varom vi icke längre ha den ringaste kunskap och sedan på någon hamnfärd, som Oden företagit’ (26). st. 33 of Hyndluljóð 27-31, seiðberendr assoc. with völur and vitkar, jötnar. Seiðberendr hapax legomenon. Kormak’s verse 32-33. Re vanlandi 33- ‘Historia Norwegiae, vilken sannolikt utgår från en konungalängd, som är nära besläktad med eller identisk med Ares äldre, förlorade Konunga ¥fi, har här blott följande uppgift: [35] Iste (d. v. s. Swedthir) genuit Wanlanda, qui in somno a daemone suffocatus interiit, quod genus daemoniorum norwegico sermone mara vocantur. // Den grundval på vilken dessa bada prosaberättelser vila, är Þjóðólfs strof…’ (34-5). Source crit 35-6 harder to read…

**Strömbäck, Dag, ‘Ein Betrag zu den: alteren Vorstellung von der mara’, Arv, 32/33, 5–22.

Strömbäck, Dag, ‘The Concept of the Soul in Nordic Tradition’, Arv: XXXX, XXXX (1975), XXXX; reprinted in Sejd och andra studier i nordisk själsuppfattning av Dag Strömbäck med bidrag av Bo Almqvist, Gertrud Gidlund, Hans Mebius, ed. by Gertrud Gidlund, Acta Academiae regiae Gustavi Adolphi, 72 (Hedemora, 2000), pp. 220–36.

*Guy G. Strousma, 'Dreams and Visions in Early Christian Discourse', in /Dream Cultures: Explorations in the Comparative History of Dreaming/, ed. by David Schulman and Guy G. Stroumsa (Oxford, 1999), pp. 189-212. App re how dreams and visions are not to be distinguished in early medieval material.

Strumińsky, Bodhan, Linguistic Interrelations in Early Rus’: Northmen, Finns and East Slavs (Ninth to Eleventh Centuries), Collana di filologia e letterature slave, nuova serie, 2 (Toronto: Canadian Institute of Ukrainian Studies Press, 1996). [NW4 760.c.99.1357]

Stryker, William Garlington, ‘The Latin-Old English GLossary in MS. Cotton Cleopatra A iii’ (Diss. Stanford University, 1951)

Stuart, Heather, ‘The Meaning of Old English *ælfsciene’, Parergon, 2 (1972), 22–26. ‘OE *ælfsciene, usually translated “bright, beautiful as an elf”, aroused special interest because, although its first element, ælf-, signifies a supernatural creature devoid of gender, the word is used in extant OE literature only of women, and indeed only of “holy” women. Furthermore, as far as is known, Anglo-Saxon elves were not considered physical entities, and were certainly not thought to be beautiful. That the adjective describes spiritual as well as physical qualities is plausible’ (22). NBs assoc with ides 22 n. 2 (on p 25) citing Grimm 402. Vs thun’s idea of traditions of nice elves lasting thru in OE.

Stuart, H., ‘The Anglo-Saxon Elf’, Studia Neophilologica, 48 (1976), 313–20. 313 n. 1 lists (incompletely) alf occurrences. At end says ‘The reference in Genesis seems to have arisen through MS corruption. See Cædmon’s Metrical Paraphrase of Parts of the Holy Scriptures, ed. B. Thorpe (London, 1832), p. 181, 24 and note’ (313 n. 1). ‘OE ælf, together with its variants and derivatives, is usually thought to denote a minor supernatural being of malevolent intent, capable of causing serious disease by shooting arrows into men and animals. Those who have described the Anglo-Saxon “elf” may also mention that a special female variety is recorded at least as early as the eleventh century; and that the nature of the elf changed after Christianity was introduced’ (313). ‘This paper stems from the premise that a cultural entity must be explained, in the first instance, within the limits of its own culture. That is, until we have distinguished precise and comparable concepts it is practically useless to compare the Anglo-Saxon elf with Finnish, Scandinavian, or Scottish varieties’ (313. Good point and I must be clear that I kind of agree despite layout of thesis. ‘The OE texts contain five different and equally incompatible descriptions of the elf’ (313). ‘Each of these five types of description conflicts with the others in some way. The leechbooks portray the elves as either shooting creatures or possessing spirits, but make it clear in both cases that they are able to impinge upon and affect human society. Simultaneously, however, one infers from the leechdoms that the elves were thought to be non-human. On theother hand, the Beowulf-poet depicts the race of elves as basically human, but outlawed from human society. While the elves of the leechbooks were usually considered free-ranging, the elves of the glosses were apparently confined to a special habitat; and while the latter were though to be particularly female, the gender of the former was not specified. Finally, while the elves of the leechdoms and of Beowulf were endowed with a malevolent nature, the words in group 5 above [ælf-names and alfscyne] suggest a benevolent disposition for elves’ (314). Derives possession from NT as innovative thang (314); e.g.s she says in Thun 381ff. ‘The elf was thus gradually absorbing all other supernatural disease-causing agents, whether native or imported’ (315). Groovy perspective, but relies on wobbly interpretation of ælf and insistence that because dweorgas and mære are only external and demonic possession is internal, we must be dealing with imported ideas. Christ, she makes life difficult for herself!

Re Eadwine psalter, ‘Here yet another problem arises: modern scholars identify the elves as specifically malevolent creatures, yet the Anglo-Saxons evidently considered them to be God’s avengers’ (316). Argues that man and untydras in Bwf differ in that ‘The difference between the two sets of beings is the same as that between presence and absence of a sense of morality. Man, the moral animal, can appreciate the rights of his fellow beings to life, happiness, and material comfort: elves and monster cannot. // It seems that until Christianity came along, and for some time afterwards, the elves and their relations were considered not so much immoral as amoral’ (316). ‘…when the elves happened to impinge upon the human world, the sum total of their actions could not be neatly classified as “malevolent” or “benevolent”. Sometimes they did injury, sometimes benefit’ (317). 317-19 trying to connect –ælfen glosses with wæterælfadl etc. and is rambly rubbish with a smattering of errors.

Stuart, Heather, ‘Spider in Old English’, Parergon, 18 (1977), 37–42. re the inspidenwiht job: ‘Grendon … seems to have believed that he was dealing with a charm which, though obscure, could be explained in the light of later evidence; yet the major factor on which he has based his interpretation (no doubt suggested by Black) represents no more than a misreading of the MS, and the obscurity of the charm at this point is in the first instance textual rather than conceptual’ (37). ‘Storms’ interpretation of the charm shows how the accumulation of various folkloristic fantasies can result in statements that have no relevance to the primary text’ (38). 38 shows silly and dodgy readings of the OE. No OE ev. for ‘spider’ and it’s late in ME, norse loan apparently wot ought to be OE *spiðra, nor is spiderwiht plausible. ‘But the ending -en indicates that the word underlying inspiden represents the past participle of a strong verb, while the primary stress metrically necessary for the prefix in- militates against this’ (40). Short of alternatives (suggests unspedig 40-41. Not great but it is intractable here). NB –en could be other things too.

**Stuart, H., ‘Utterance Instructions in the Anglo-Saxon Charms’, Parergon, 3XXXX (1985), 31-37.

Stuart, John (ed.), The Miscellany of the Spalding Club, Spalding Club Publications 3, 6, 16, 20, 24, 5 vols (Aberdeen: Spalding Club, 1841–52).

*Sturm, Sara, The Lay of Guingamor: A Study, UNC Studies in the Romance Languages and Literatures, 76 (Chapel Hill, 1968).

Sturtevant, Paul, 'Based on a true history?: The impact of popular "Medieval Film" on the public understanding of the Middle Ages' (PhD thesis, University of Leeds, 2010), http://etheses.whiterose.ac.uk/1117/

Sturtevant, Paul, 'Contesting the Semantics of Viking Religion', Viking and Medieval Scandinavia, 8 (2012), 261-78; https://www.academia.edu/2014514.

Sturtevant, Paul, ' "You Don't Learn it Deliberately, but you just Know it from what you've Seen": British Understandings of the Medieval Past Gleaned from Disney's Fairy Tales', in The Disney Middle Ages, ed. by Tison Pugh and Susan Aronstein (New York: Palgrave MacMillan, 2012), 77--96, http://books.google.co.uk/books?id=ljMmuV2VUXwC&lpg=PA14&dq=disney+middle+ages&pg=PA77&redir_esc=y#v=onepage&q&f=false

*Stürtzl, Erwin, ‘Die christlichen Elemente in den altenglischen Zaubersegen’, Die Sprache, 6 (75-93).

Sullivan, Karen, The Interrogation of Joan of Arc, Medieval Cultures, 20 (Minneapolis: University of Minnesota Press, XXXX). [LH 360 SUL]

Sumi, Akiko Motoyoshi, Description in Classical Arabic Poetry: Waṣf, Ekphrasis, and Interarts Theory, Brill Studies in Middle Eastern Literatures, 25 (Leiden: Brill, 2004). 1-5 on disparagement by Western Orientalists. 5-6 on uninteresting handling of waSf by classical Arabic scholars, and connotations of the word. 'Enargeia attempts to represent verbally the object before the hearer’s/ reader’s eye, transforming the listener to spectator. As for the con- cept of waßf in the Arabic tradition, Ibn Rashìq likewise claims that the best waßf is a description that represents its object in such a way that the listener almost envisions it with his/her own eyes. Ibn Rashìq further says that some of his contemporary littérateurs (al-muta"akhkhirùn) argue that the most eloquent waßf is a transformation of hearing (sam' ) into seeing/vision (baßar). According to him, the origin of waßf is “revealing” (kashf ) and “showing” (iΩhàr), as seen in the statement, “The attire described (wußifat) the body underneath it.” ' (8): this helps to articulate the distinction between waSf and riddles? 6-10 on ekphrasis and enargeia in Gk tradition as applied to waSf. 10-11 on mimesis. 11-14 oh, more on ekphrasis and waSf again.

Sundin, Olof, 'Janitors of Knowledge: Constructing Knowledge in the Everyday Life of Wikipedia Editors', Journal of Documentation, 67 (2011), 840-62, DOI 10.1108/00220411111164709; https://lup.lub.lu.se/search/publication/1693489. The experiences reported correspond quite well to my personal experience of editing Wikipedia, so that's handy. And it emphasises the rise of verifiability and providing references, and the processes people go through to provide them.

Sundquist, John D., `Variation, Continuity and Contact in Middle Norwegian and Middle Low German', in Continuity and Change in Grammar, ed. by Anne Breitbarth, Christopher Lucas, Sheila Watts and David Willis, Linguistik Aktuell/Linguistics Today, 159 (Amsterdam: Benjamins, 2010) pp. 145-65. Not working at the sociolinguistic end of things really, but looks interesting. 'The commonest explanation for the lack of MLG influence on Norwegian syntax during the fourteenth and fifteenth centuries is that sociolinguistic conditions were not appropriate for syntactic borrowing to take place', reckoning that contact with LG-speakers in Norway was suitable only for lexical borrowing (155)--okay in theory, but the evidence for morphological influence is there, and surely syntactic re genitives in Bergen; and Sundqvist's own work complicates this.

Sundqvuist, Anneli, 'Herding Horses: A Model of Prehistoric Horsemanship in Scandinavia – and Elsewhere?', in Pecus: Man and Animal in Antiquity. Proceedings of the Conference at the Swedish Institute in Rome, September 9-12, 2002, ed. by Barbro Santillo Frizell (Rome: The Swedish Institute in Rome, 2004), pp. 241--49 accessed from www.isvroma.it/public/pecus/sundkvist.pdf.

*Sundqvist, Olof, ‘Runology and History of Religions: Some Critical Implications of the Debate on the Stentoften Inscription’, in Blandade runstudier II, Runrön, 11 (Uppsala, 1997), pp. 135–74. XXXXed? Journal?

Blandade runstudier.

Other Entries: Uppsala universitet. Institutionen för nordiska språk.

Published: Uppsala : Institutionen för nordiska språk, Uppsala universitet, 1992-

Description: v. ; 25cm.

ISBN: 9150609238

Series: Runrön ; 6

Notes: Item no. 1- in volume 763:01.c.3.5.

Subject(s): Runes.

Inscriptions, Runic--Scandinavia.

Format: Book

--------------------------------------------------------------------------------

Location: North Wing, Floor 4

Classmark: 763:01.c.3.5

Number of Items: 1

Status: Not On Loan

Sundqvist, Olof, Freyr’s Offspring: Rulers and Religion in Ancient Svea Society, Acta Universitatis Uppsaliensis: Historia Religionum, 21 (Uppsala: Acta Universitatis Uppsalensis, 2002).43–52 re dating of Ynglingatal (c. 900) and localisation (eastern Scand.). 117–35 Adam of Bemen on temple at Uppsala. Source crit 117–20. Seems to reckon Adam has quite a lot going for him. Cites recent studies on the problem, some book-length, but probably enough to cite this for me. Good arguments that the ‘temple’ is also/really banquesting-hall—v. convincing it looks to me 120–21, cf. 120–23. Three cultimages 123–28 (mainly gathering evidence that such images could have existed); Holy grove 128–30; treeand well (mentioned in scholion 138) 130–33; nb fig 11 p. 132 from Hammars I,Lärbro, Gotland—rather like r/h sideof franlks casket… ‘The picture stone from Hammars, Lärbo parish, Gotland, may be evidnece of sacrifices at an ON stalli/stallr, where one victim is hung on the tree’ (131) citing Hultgard 1993, 233f.; 133–35 re number 9. 287 re death of Vanlandi, mainly valuable for refs. Quite a few short looking ones 287 n. 67—pursue if diligent. Reckons álfablót a ‘cyclical rite’ (190), in context of ritual year of feasts etc 188-91. ‘It is possible that the holy places, e.g. the vi, was [sic] marked off by a hedge or a fence, within which peace must be observed (see ch. 4 above)’ cf. WfL etc. No good refs here unfortunately I don’t think. 199–200 re austrfaravísur stanzs but not very useful  Notciteworthy, except in context of whole book and section, ‘the ruler as custodian of the cult and the sanctuary’ 196–203 putting it in a political context etc. Brilliant in that sense.

for marcus: 63 brief mention of fur-trade; 99–101 trade at Uppsala

Suomalaisen Kirjallisuuden Seura, Nykysuomen sanakirja, 6 vols (Helsinki: Söderström, 1953--61)

Suomen kansan vanhat runot, 34 vols (Helsinki: Suomalaisen Kirjallisuuden Seura, 1908–97), http://skvr.fi/

Suzuki, Seiichi, ‘A New Interpretation of the Development of Pre-OE *e[macr, br XXXX]aC­­­­­­­­o{ij[actually above one another!XXXX]} in Non-West Saxon’, Folia Linguistica Historica, 5 (1984), 257–77.

Suzuki, Seiichi, The Metre of Old Saxon Poetry: The Remaking of the Alliterative Tradition (Cambridge: Brewer, 2004).

Svanberg, decolonising viking age: The Viking Age is thus much more than an academic field of study. The mythic character of this imagined era, and its location at the core of national identities of Swedes, Danes, Norwegians and Icelanders, makes it a quite extraordinary field of implications and hidden dimensions. Its maintenance is more important that most people may think. The knowledge of Scandinavian peoples of the Viking Age, the many human destinies of this specific past and all physical remains left of it belong to the present nations. It has been made part of their deepest strata of legiti- mation and self-description. Thus the construction and maintenance of a Viking Age is not an innocent telling of anecdotic tales about adventurous ancestors, but an instrumental knowledge with specific implications, a knowledge that has served and certainly still serves very material projects in the present. The alternative he proposes is "to try to understand how people identified themselves rather than accepting identities imposed upon them by outsiders". The creation and maintenance of a Viking Age in a nationalistic mode is compared to the cultural practices of colonialism in how to approach other peoples and I claim that the basic interest and methods of incorporation of something that is another world, and the resulting self- expansion, is in all essentials the same. The Iron Age darkness on the shores of the Thames had by Conrad's time developed into light and proximity to the metropolis, while darkness still lay on the lands around the Congo. The result is that Conrad's use of metaphors works in two dimensions: the light of the metropolis is on the one hand contrasted to the African darkness and on the other hand to the historical darkness of the Iron Age. This is a most powerful double stress on the superior moral position of the metropolis or, in an extended sense, the English or even European civilization. The unique position of this civilization is thus explained in two ways, both dependent on the concept of evolution: through the description of its historical development and by comparing its present (historical) state to the states of other peoples, who have experienced only insignificant evolution or who have experienced evolution but subsequently degenerated (which was the contemporary idea about, for example, the Egyptians). Despite elaborate arguments by postmodernists, poststructuralists and the like in various disciplines, and despite their obvious logical and moral fallacies, the evolutionist tales of light and darkness are still here and their mutations are likely to remain for some time. Various "post" perspectives tend to do away with colonial discourse and nationalistic narrative too easily, exposing their different versions as just another simply-not-valid "grand narrative" or "metahistory" and subsequently dispatching them without proper discussion of what they have done and continue to do to the world. The creation of knowledge about cultures and individuals in a colonial perspective as well as the narration of nations deserves more detailed scrutiny, although theories of cultural evolution in the barbarism-civilization variety, at least to a great extent, along with theoretical and practical racism and other die-hard axioms, have gone out of style, the deep structures of the colonial world-view and the modes of representing others it entailed remain to the present day. Said quote pp 23-24 what is interesting here is the overall attitude and example of post-coloniality and the perspectives it offers. Its most common characteristics would probably include that it works to deconstruct European thought and structures of knowledge and power, particularly those of the post-Enlightenment period, by taking as its task the understanding and critique of the link between "structures of knowledge and the forms of oppression of the last two hundred years". The critique of the historicism that projected the West as History, with Europe as its main theoretical subject, has among other things led to "Subaltern Studies" (where the term "subaltern" refers to a subordinate position in terms of class, gender, race and culture), intended to achieve academic history that restores agency to subaltern classes, by attempting to go beyond colonial, nationalist and Marxist historiography. The nation is not a form of community given by nature, but a constructed or rather imagined one. Imagined, as Benedict Anderson puts it, in the sense that the members of even the smallest nation will never know, meet or even hear about more than a small minority of its other members, but still an image of their community lives in everyone's mind.10 If we agree to the abolishment of simple forms of evolutionary theories, investing time with moral significance, then the quest for origins becomes insignificant. Whether modern nations and nationalisms were partly constructed on the basis of earlier forms of ethnic consciousness or preceding forms of community or not becomes an irrelevant question, and comparing historical forms of community the interesting one. Not least through modern warfare, the participation of citizens was needed to a previously unimagined degree. The democratization of political life made European peoples more or less mobilizable citizens in states where all, so to speak, had a share of their own. The states needed homogeneity to be able to function effectively and this homogeneity had to be created out of heterogeneity. The states used their new means, most effectively public education, to create such uniformity and to construct an image of national homogeneity and a common national heritage to enforce the needed loyalty and to bind eyeryone to country and flag, which Hobsbawm perceives as a conscious and planned form of ideological engineering. In order to be able to demand loyalty or sacrifice with any authority, the nation simply cannot be occasional, incidental or historically specific, it must convey an illusion of great age and of a tradition of community — there must be continuity. The term "Viking Age", referring to the late part of late Iron Age, was not yet in common use, but became so during the early 1870s. Montelius stated that this took place during a period of time and that "the Sweden of the Viking Age" did not consist of all of contemporary Sweden. That the population of the different small lands that were to form Sweden consisted of two peoples - the Svear and the Gotar - did not make him consider their possible difference. He advocated the same idea as Hildebrand, that the Gotar had the power in the early Iron Age, but were later subdued by the Svear. There is only scanty historical actorship to be found, but the people performed that which exists.43 The main idea was that there was a Scandinavian Viking Age culture, a characteristic and specific culture in most parts of Scandinavia. This culture was perceived as rather homogeneous. There could be variations (for example in burial customs), but these were looked upon as minor deviations from homogeneous normality. ... VikingAge history, on the other hand - the narrative content of the culture - was first and foremost the history of Denmark, Sweden and Norway, or 'Danes", "Swedes" and "Norwegians". The structural features of the systemized Viking Age conform to the principles for history in a nationalistic mode that were suggested in an earlier section. Briefly, these principles were: (1) that the core of history has to be the story of us; (2) that since history has to be the story of us, cultural others have to be made us; (3) since history has to be the story of us - a tradition of community - an illusion of continuity has to be conveyed; (4) since national history is by nature selective, some things have to be remembered, other things forgotten and the selectivity in question is guided by characteristic features of group psychology. After the war, the heroism and romance of the Norwegian pre-war Viking Age was not taken up again, which was probably due to a general tiredness of propaganda and ideology. Prehistory was "de-peopled" and research on artefacts, settlement patterns and other seemingly "neutral" subjects became more appealing. The systemized Viking Age was not a short-lived construct of knowledge. Its basic structure and central axioms were to prove fit for survival to a degree that would probably have surprised its compilers. Though certainly subject to some changes during the violent twentieth century, a rather unspoiled Viking Age culture and history — having survived severe "misuse" by the Nazis, the decline of explicit nationalism in history, the rise and fall of "New Archaeology" and initial re-thinking by "postprocessual archaeology" — has continued its reproductive existence in archaeological and historical syntheses, schoolbooks, encyclopaedias, a considerable number of other media including television and newspapers, and in the imagination of millions of Scandinavians. The systemized Viking Age was not a short-lived construct of knowledge. Its basic structure and central axioms were to prove fit for survival to a degree that would probably have surprised its compilers. Though certainly subject to some changes during the violent twentieth century, a rather unspoiled Viking Age culture and history — having survived severe "misuse" by the Nazis, the decline of explicit nationalism in history, the rise and fall of "New Archaeology" and initial re-thinking by "postprocessual archaeology" — has continued its reproductive existence in archaeological and historical syntheses, schoolbooks, encyclopaedias, a considerable number of other media including television and newspapers, and in the imagination of millions of Scandinavians. In order to recapitulate briefly, the following ideas have been described as the most important: (1) There was a more or less homogeneous Viking Age culture in Scandinavia in the period circa AD 800-1050, a period seen as an age among ages in a great evolutionary system. (2) Viking Age history is generally about Swedes, Danes and Norwegians and their respective countries, which are seen as constituting the most important communities of this time and the primary subjects of history. (3) Historical' actors hip was mainly the actions of kings and in particular those of the many known kings who laid claims to, or made efforts at, the processes of "unification". (4) The main narrative themes of history were the political unifications of the three Scandinavian countries or kingdoms (homologous to the later nation states), the Viking voyages and the Christianization of Scandinavia. (5) History is primarily built on information from the written sources, which archaeological results are made to illustrate (and thus "cultural" history, or rather elaborate descriptions of various "cultural" expressions, about lifeways, customs, housing, the use of artefacts etc., being framed by the "political" history of kings, peoples and unification). I have described how the structural features of the systemized Viking In his famous analysis of the construction of the object of anthropology through temporal concepts and devices, Time and the Other, Johannes Fabian explored the origins and general effect on anthropological knowledge making of the distinctly modern concept of secularized and naturalized universal time. Fabian demonstrated the deeply ideological nature of temporal concepts and how, in theories of cultural evolution, time was not only naturalized but also spatialized: the expansive, aggressive, and oppressive societies, which we col-lect-ively and inaccurately call the West, needed Space to occupy. More profoundly and problematically, they needed Time to accommodate the schemes of a one-way history: progress, development, modernity (and their negative mirror images: stagnation, underdevelopment, tradition). In short, geopolitics has its ideological foundations in chronopolitics

Svanhildur Óskarsdóttir. 2009. To the Letter: Philology as a Core Component of Old Norse Studies. Scripta Islandica 60: 7-22. 'One of the main reasons, I believe, for the bankruptcy (if that is not too strong a word) of the Arnamagnæan approach to editing is the fact that projects have been the responsibility of individuals. The ever-increasing demands that every stone be turned have blown the edition of even the shortest of texts into a gigantic task that requires years of solitary confinement to complete. No sane person wants to spend her life like that' 16)

Sveinbjörn Egilsson, Lexicon poeticum antiquæ linguæ septentrionalis/Ordbog over det norsk-islandske skjaldesprog, 2nd edn by Finnur Jónsson (Copenhagen: Møller, 1931).[R785.I10]

Freyja, see photocopy and frægi-, hús-, snyrti-, sør-, val-

Freyr, see photocopy and dogg-[hooked o], es(as)-, él-, galdr-, glygg-, gunn-, hjor-[hooked o], hlé-, hodd-, Ingunar-, jalm-, myrði-, nadd-, sig-, sverð-, víg-, Yngvi-.

Vanr see photocopy.

Sverrir Tómasson, 'Hvönnin í Ólafs sögum Tryggvasonar', Gripla, 6 (1984), 202--17

Sverrir Tómasson (ed.), 1996, Bósa saga og Herrauðs, Reykjavík, Mál og menning.

Sverrir Tómasson, `Old Icelandic Prose', in A History of Icelandic Literature, ed. by Daisy Nejmann, Histories of Scandinavian Literature, 5 (Lincoln: University of Nebraska Press, 2006), pp. 64--73.

Swanton, Michael, ‘Die altenglische Judith: Weiblicher Held oder frauliche Heldin’, in Heldensage und Heldendichtung im Germanischen, ed. by Heinrich Beck, Ergänzungsbände zum Reallexicon der Germanischen Altertumskunde, 2 (Berlin, 1988), pp. 289–304. ‘Die erste Beschreibung, die von Judith gegeben wird, ist die einer ides ælfscinu, einer “Frau von elfenhafter Aura” (14). Auch wenn “elfenhaft” in der heutigen Sprache den Sinn von zarter Schönheit angenommen hat, besaß dieses Wort während des Mittelalters magische und somit gefährliche Untertöne’ (297). ‘An der einzigen anderen Stelle wo ælfscinu auftritt, bezeichnet es[<subject] Sarahs Zauberkraft und ihre Macht über den ausländischen Prinzen [prob. pl.?], den sie verführt und ihm somit den Tod bringt (Genesis A, 1827, 2730). Judiths “Helligkeit” … wird absichtlich durch gelocktes Haar und verfürhrerische Kleidung verstärkt. Kein Wunder, daß Holofernes so von ihr eingenommen ist!’ (297). Whew.

Michael Swanton (trans.), ‘The Deeds of Hereward’, in Medieval Outlaws: Ten Tales in Modern English, ed. by Thomas H. Ohgren (Stroud, 1998), pp. 12–60. ‘Coming across a potter, he took his jars and, pretending to be a potter, made his way to the king’s court at Brandon. Arriving there the same evening, he happened to spend the night at the house of a widow where there lodged the witch whom I mentioned earlier had been brought in to destroy those who were in the Isle. There that same night Hereward heard them discussing in French how they were going to bring about the downfall of the Isle. (They supposed him to be a peasant and unfamiliar with the language.) Then in the middle of the night Hereward saw them go out silently to a spring of water which flowed to the east near the garden of the house. So he promptly followed them, and at a distance heard them talking, questioning some unknown guardian of the spring and awaiting replies’ (48). from ch. 23.

Swanton, Michael, English Poetry Before Chaucer (Exeter: Exeter University Press, 2002)

*##Sweeny, Michael, Magic in Medieval Romance (2000). Looks good.

Sylvester, Louise, ‘Naming and Avoiding Naming Objects of Terror: A Case Study’, in Placing Middle English in Context, ed. by Irma Taavitsainen, Terttu Nevalainen, Päivi Pahta and Matti Rissanen, Topics in English Linguistics, 35 (Berlin, New York, 2001), pp. 277-92.

Symonds, Leigh Andrea, Landscape and Social Practice: The Production and Consumption of Pottery in 10th Century Lincolnshire, BAR, British Series, 345 (Oxford: Hedges/Archaeopress, 2003). (sic re 10th century!!). ‘Much of the archaeological literature on landscape focuses on ritual and monumental landscapes. While there has been some attempt to broaden the discussion of ideological landscapes through words such as ‘ideational’, landscape archaeology is still dominated by the study of built heritage rather than artefact distributions. It is ironic that by seeking to redress the concentration on politico-economic systems and settlement analyses adhered to by functionalist studies, landscape archaeologists have excluded the social practices which formed the settlements, which structured the political and economic interactions. The landscape portrayed is full of tombs and mounds, “symbolic meeting points on paths of movement”, and absent of the places in which peoplelived and interacted, in which the social structures which produced those tombs were negotiated’ (3). Disses exclusive focus on areas of high material comsumption-settlements and burials (3–4).

Symphosius, The 'Aenigmata': An Introduction, Text, and Commentary, ed. and trans. by T. J. Leary (London: Bloomsbury, 2014).

Syrett, Martin, Scandinavian History in the Viking Age: A Select Bibliography, ASNC Guides, Texts, and Studies, 2 (Cambridge, 2001).

Szerwiniack, Olivier (2008). Frères et sœurs dans l’Histoire ecclésiastique du peuple anglais de Bède le Vénérable: de la fratrie biologique à la fratrie spirituelle. Revue Bénédictine, 118(2), 239–261. doi:10.1484/j.rb.5.100571. 'Le cas le plus frappant est sans doute celui des quatre frères Cedd, Chad, Caelin et Cynibill, comme le souligne Bède lui-même : « les quatre frères germains dont nous avons parlé, Cedd, Cynibill, Caelin et Chad, étaient tous --- chose rare --- d'illustres prêtres du Seigneur et deux d'entre eux exercèrent même le plus haut degré du sacerdoce». En effet, Cedd et Chad devinrent tous deux évêques après avoir été moines, puis abbés. Pour lever toute ambiguïté entre frères biologiques et frères monastiques, Bède précise qu'ils ètaient [256] frères germains. Il avait déjà souligné une première fois que Caelin et Cynibill étaient à la fois prêtres et frères germains de l'évêque Cedd : « le fre` re germain de l'e´ veˆ que [Cedd], nomme´ Caelin, ... (il e´ tait preˆ tre) »; « Mais lui [Cedd]..., demanda a` son preˆ tre Cynibill, qui e´ tait aussi son fre` re germain, d'achever la pieuse entreprise 68 . » Contrairement a` la fratrie biologique, souvent mine´ e par la jalousie, la fratrie monastique cre´ e une saine e´ mulation spirituelle et morale. Ainsi, Chad, « fre` re du tre` s re´ ve´ rend e´ veˆ que Cedd, (...) commença bientoˆ t a` mettre tous ses soins a` promouvoir la ve´ rite´ et la purete´ de la doctrine eccle´ siastique; a` pratiquer assiduˆ ment l'humilite´ , la continence et la lecture (...). Il faisait en effet partie des disciples d'Aí¨dan et avait a` cœur d'instruire ses auditeurs par les meˆmes actes et les meˆ mes usages en suivant son exemple et celui de son fre` re Cedd 69 . » Cette e´ mulation monastique pour atteindre la perfection n'est pas le propre des fre` res : on la retrouve chez l'abbesse Hilda, qui voulut imiter sa sœur biologique He´ reswid, moniale au monaste` re de Chelles.

T

Taavitsainen, Irma, 'Middle English Recipes: Genre Characteristics, Text Type Features and Underlying Traditions of Writing', Journal of Historical Pragmatics, 2 (2001), 85–113, DOI: 10.1075/jhp.2.1.05taa. p. 103 re using prayers for timing.

*Talbot, C. H., ‘Some Notes on Anglo-Saxon Medicine’, Medical History, 9 (1965), 156-99.

*Talbot, C. H., Medicine in Medieval England (London, 1967).

Talib, Adam, ''How Do You Say “Epigram” in Arabic? Literary History at the Limits of Comparison'', Brill Studies in Middle Eastern Literatures, 40 (Leiden: Brill, 2018); {{ISBN|978-90-04-34996-4}} 'I draw inspiration from recent work by Rey Chow and Natalie Melas, to whose 2007 book All the Difference in the World: postcoloniality and the ends of comparison (Stanford, CA: Stanford Univ. Press, 2007) the subtitle of this monograph alludes.' (p. 158 n. 3) 'Note, too, that the question in the book’s title asks a question about Arabic as a monolith and thus presumes a lack of dialectal and regional specificity set against an undifferentiated, ahistorical backdrop. This question and questions like it also presuppose the ineluctable existence of a direct transcultural equivalent, which would not—one presumes—have been posited if the unequal linguistic dyad were reversed; how many scholars of Middle English literature have ever wondered to themselves, “What’s the English for maqāmah?”' (p. 159). 'As even the most cursory examination demonstrates, pithy poetry was an extremely popular and prevalent literary art form in Arabic throughout the pre-modern period. This is not reflected in the paucity of attention it receives in scholarship today. We struggle to appreciate pithy poetry because we struggle to understand it in its context. Most scholarly discussions of pre-modern Arabic poetry focus on individual poems, or individual poets, etc. and they rarely address the substantive question of a poem’s textual context [...] All the same, it would be unwise to attempt to understand the meaning of a short poem only two, three, or four lines long without appreciating the context in which it is presented—whether anthological, epistolary, etc.—and no less unwise to attempt to identify its generic qualities in the same way. This crucial factor—which has so far been lacking in previous discussions of short poetry in Arabic—is the poem’s Sitz im Leben and it is this point to which we now turn our attention.' (p. 83) 'The truth of the matter is that epigram—like its handmaiden, the anthology—is a [161] flexible literary category, which over its long history has stretched to contain a multitude of characteristics only some of which are applicable to analogous forms in the Arabic poetic tradition. It is for this reason that this empirical exercise is predicated on parallax—or the ability to contain two disparate and perspectives—and that the reader is being asked not to forget the dialec- tical process that has framed the question being posed and the historical and political contexts of the inquiry.' (pp. 160-61)

Tangherlini, Timothy R., Interpreting Legend: Danish Storytellers and their Repertoires (New York: Garland, 1994). Tangherlini 465:26.c.95.25 NF2. 'There is also a difference in frequency of usage for the three categories—trolde, ellefolk, bjærgfolk—which may reflect a difference in vocabulary. The female informants have a slightly more articulated sense of the "outside" supernatural nature beings, while men generally lump all of these beings into the category of bjærgfolk' (151).

Tangherlini, Timothy R., ‘From Trolls to Turks: Continuity and Change in Danish Legend Tradition’, Scandinavian Studies, 67 (1995), 32–62. Basic point is that legends which we attached C19 to supernatural beings are now attached to ethnic others. Interesting. May apply to Iceland (no ethnic other but supernatural being used instead). C19 you don’t have many ethnic others to worry about in Denmark. Also has interesting point that C19 you tend to define people by actions putting them within the in-group, but now to define people by features putting them outside it: the in-group has become hard (with indistrialisation) to define inclusively. 'In early legends, in which the ethnic homogeneity of Danish society was not threatened by outside cultures, threat was assigned to supernatural forces—trolls, elves, and witches. Occasionally, foreign human threats appeared, in which case minority culture actants in the role of Other also appeared. With the advent of scientific scepticism, universal education and the move away from rural lifestyles, folk belief concerning trolls, elves, and witches declined. Concomitantly, the need for actants to assume the newly vacated legend functions appeared. With the marked change in Danish demographics, primarily the influx of large numbers of Asians and southern Europeans in the 1960s and 1970s (Danmarks statistik 1961-1984), the immigrant and minority populations were the logical culturally relevant replacement. Like the bjærgfolk, immigrants lead a life hidden from the native population. They have a separate culture and language. They work the least popular jobs, and there is minimal chance for assimilation into Danish culture. Often, physical characteristics set them apart from ethnic Danes. Finally, the separation of these people from Danish society is intensified by the isolation of large minority populations in communities such as Ishøj. The result is a group easily identified as Other, which lives and works outside the bounds of the ethnic Dane's sphere, in much the same way that trolls and elves lived and worked outside of the human sphere—the farm.' (34). Three main categories of things the Other gets up to in both old and contemporary legends: sexual contact; messing with food supply; and actually harming people through violence (36). 'This feature of the legend prompted Sylvia Grider to dub the narratives as part of "The Razor Blades in the Apple Syndrome" (Grider 1984; Ellis 1989). In contemporary tradition, the witch's position is taken over by the foreign terrorists. In each case, the Other operates within the inner realm with easy access to the food supply. The legends suggest that the Other [50] can in fact be very close at hand. Although both the witch and Palestinian terrorist are disguised in human form, they are decidedly members of the Other, as evidenced through their destructive actions. Their clever human disguises make them all the more dangerous' (49--50).

Taranu, Catalin, '"A New Heaven and a New Earth": The Making of the Cistercian Desert', ''Ex Historia'', 5 (2013), 1-18; https://humanities.exeter.ac.uk/media/universityofexeter/collegeofhumanities/history/exhistoria/volume5/Taranu_The_Making_of_the_Cistercian_Desert_1-18.pdf

Taranu, Catalin, `The Making of Poetic History in Anglo-Saxon England and Carolingian Francia' (unpublished PhD thesis, University of Leeds, 2016). http://etheses.whiterose.ac.uk/13941/.

Tarkka, Lotte, 'Interpretation at a distance (Review): Thomas A. DuBois, Finnish Folk Poetry and the Kalevala. New York and London: Garland Publishing, Inc., 1995. 328 pp.', Folklore Fellows Network, 15 (April 1998), 22-28, http://www.folklorefellows.fi/?page_id=776.

Tarkka, Lotte, Songs of the Border People: Genre, Reflexivity, and Performance in Karelian Oral Poetry, Folklore Fellows' Communications, 305 (Helsinki: Suomalainen Tiedeakatemia, 2013). 'The Vuokkiniemi corpus had a decisive impact on Lönnrot's idea about the epic, and his most influential informants came from the Vuokkiniemi villages of Vuonninen and Latvajärvi' (20); Zachris Topelius the Elder had already lionised the parish Vuokkiniemi (20-21). Parish as a useful way to delimit a corpus because it corresponds to a real and not just administrative community (22). 'The singers used the genres of kalevala-meter poetry to express and interpret salient information, experiences, and values. The typological generic concepts and systems used by scholars fail to capture the elasticity of this poetic idiom as a form of such communicative praxis' (67). 80-84 on examples of the printed Kalevala influencing oral tradition. Ch. 7 on 'Matters of Origins', pp. 207-57. 'The observations notes down by Jacob Fellman confirm the power of cosmogonic poetry in nineteenth-century Vuokkiniemi:

When I asked an older man in Vuokkiniemi what he believed to be the world's creation, he answered: "Well, my holy brother, we have the same faith as you. An eagle flew from the north, placed an egg on Väinämöinen's knee, and created the world out of it. That's what you believe, too"
' (209); ; but Tarkka questions whether the informant is serious, not least because he's an Old Believer talking to a Lutheran clergyman; 'in fact, the local people openly dismissed Fellman as a pagage {see p. 42)' (209). 209-25 on the Sampo and how it links up with agricultural work and seeking agricultural bounty/avoiding your neighbours stealing your fortune for themselves (theory of limited good). 'The Sampo Poems recorded from the Malinens most clearly formulate the bond between the beginning of the world and present-day reality. The final episodes of these poems underline the consequences of the shattering of the sampo. According to Iivana Malinen, the Sampo Poem was sung during spring and fall sowing rituals after the recitation of the sowing words. The cycle closes with a description of "how Väinämöinen eliminated the frost sent by the Mistress of the North". This conclusion of the cycle links the accounts of the creation in The Song of Creation and The Forging of the Sampo to the ritual performance of the text: the ritual practice is justified by a poetic account of the first successful banishment of frost' (213). 226-226-36 on 'Mythical know-how'. Singing-contest between Väinämöinen and Joukahainen all about poets' self-aggrandisement. Joukahainen says 'I know that the titmouse is a bird, | the ruff is a fish of the water, | the willow the oldest of trees'; 'The representation of Joukahainen's trivial knowledge is based, surprisingly, on mythic allusions and the way they are characteristically expanded in the aphoristic tradition. This is classificatory knowledge in which the world of beings is categorized into kinds and species, located in their appropriate habitats, named, and ordered by age. The willow, ruff, and titmouse are all the oldest of their species; as water is the oldest element, iron the middle, and fire the youngest. "The one who knows the origin of the tit, knows the origins of others, too: the tit is the oldest bird of the sky", explained Anni Lehtonen. According to her formulation, the possession of seemingly trivial knowledge can actually be a sign of wisdom' (229). Ch 9 'Forest and Village' pp. 327-882. 'Images of the forest in Kalevala-meter poetry articulate the meanings attributed to the crucial subsitence landscape, the forest, in other words the "grain-forests" and "places of the catch". Compared with the few images of lakes, swamps, and cultivated fields, the symbols, images, and rituals associated with the forest are strikingly varied' (327). Interesting chapter, clearly -- I must read it! 'As represented in Kalevala-meter poetry, relationships to nature vary according to genre, gender, age group, season, and source of livelihood. Even though it is possible to delineate two apposing cultural models of relationship between forest and community, homology and antithesis, the meaning of the forest can only be deciphered by acknowledging the nature of the symbolic system as a network of overlapping image frames, set in motion by dialogical movement between the source and target domains' (382). 'Portrayals of the otherworld form the richest field of metaphoric expressions. Any phenomenon defying descriptive language (such as the unknown, death, nothingness) was metaphorically captured in terms of the familiar. Simultaneously, the otherwold was the symbolic means for understanding and assessing its opposite, the world supposedly known and immediately comprehensible' (497).

Tausiet, Maria, ‘Witchcraft as Metaphor: Infanticide and its Translations in Aragón in the Sixteenth and Seventeenth Centuries’, in Languages of Witchcraft: Narrative, Ideology and Meaning in Early Modern Culture, ed. by Stuart Clark (Basingstoke, 2001), pp. 179–95. Basically arguing that infanticide quite common, but also wilful neglect of children, wilfully accidentally somethering in sleep (while drunk) etc. Obviously no parent wants to admit to carelessness, infanticide, crap motherhood etc. so witchcraft dead useful.

Taylor, Andrew, 'Playing on the Margins: Bakhtin and the Smithfield Decretals', in Bakhtin and Medieval Voices, ed. by Thomas J. Farrell (Gainesville: University Press of Florida, 1995), pp. 17--37.

Taylor, Archer, The Literary Riddle before 1600 (Berkeley, CA: University of California Press, 1948)

Taylor, Archer, English Riddles from Oral Tradition (Berkeley: University of California Press, 1951). 'In European riddling, for example, the themes of riddles are found almost exclusively in the vicinity of the farmer's house. Earthworms, [5] chickens, milk, and eggs, as well as household tools, are characteristic and popular themes. Yet even here the choice is extremely limited: dogs and horses are not often the answers to riddles, although often used as the means of comparisons. Cats or mice are virtually never used in either sense. European riddlers rarely allude to wild animals. It would be hard to find riddles for a stork, a bear, a fox, or a wolf, frequent as these creatures are in folk story. Only a few fruits or vegetables occur as the themes of riddles: the carrot, the onion, the walnut, the blackberry, and the cherry comprise the list. Apples and pears are almost completely unknown to riddlers. This thistle, but not the rose, is the subject of riddles. [...] Sewing, candles, and domestic activities are frequently described. Provisionally, at least, we can say that modern European traditional riddles deal with the objects in a woman's world or a wolrd as seen from the windows of a house' (4-5). 247-49 on 'a series of tortures or punishments describing a manufactured object', with the key example being p. 249 riddle no. 678 'I sailed here from the old land, / And am bound with iron bonds; / Murder have I not done; / Stolen not; cheated not; / Yet a peg is beaten into my head.---Cask.' // Gardner, Schoharie Hills, N. Y., p. 253, No. 6.' (249). Gives various analogues from different languages. Re 1138. Marble Walls, Crystal Fountain, Golden Apple: 'Riddlers, especially those who have been in contact with Arabic culture, tell riddles of an egg and make reference to metals and animals. See Arabic: Giacobetti, 202 (A lost beast has come from the mountain; how it mixes gold and silver!). Berber: Basset, Contes populaires berbères, pp. 125-126, No. 8 (I have seen a marvel: silver rising on gold). Turkish: Hamizade, 758 (Half gold, half silver, it has no soul but it is sometimes animated). Persian: Phillott, 27 (A warbler of the garden am I, and the garden is my flower ground. I'm a fire-eating bird, am I, and fire is my plumage. My bones are silver and in my [478] belly I carry gold. He who guesses this is wiser than I). Indonesian, Alfoer: Wilken, p. 306, No. 18 (Skin and flesh of silver, heart[fn. 4: 'Var: liver'] of gold). Although I have suggested a possibility of Arabic influence in these inventions, I shall not insist upon it. The Turkish 'I have a well, inside it I have gold and silver water'[fn. 5: 'Hamizade, 746'] and the Yucatecan 'Silver the shell, gold the center'[fn. 6: 'M. Redfield, p. 49, No. 4'] may imply that conceptions of this sort may be invented independently'. // Comparisons for an egg in which yellow materials that are not gold are mentioned are rare. One example is the Turkish 'I opened my box and yellow silk spilled out of it.'[fn. 7: 'Kúnos, 215'] // Comparisons mentioning gold and silver are occasionally found in other uses than the description of an egg. The Portuguese say for butter, 'Best silver, gold shows up', and the Turks have a riddle for an image case, 'On a gold trough is a silver trough and on the silver trough is an earthenware trough' (pp. 477-78).

Taylor, Gary, 'A Game at Chess: General Textual Introduction', in Thomas Middleton and Early Modern Textual Culture: A Companion to the Collected Works, ed. by Gary Taylor and John Lavagnino (Oxford: Clarendon Press, 2007), pp. 712--873

*Taylor, Karen J., Gender Transgressions: Crossing the Normative Barrier in Old French Literature (London, 1998)

Taylor, Keith P., ‘Beowulf 1259a: The Inherent Nobility of Grendel’s Mother’, English Language Notes, 31 (1993–94), 13–25. Taylor ELN P718.c.141 NW2. Irritatngly doesn’t quote the passage. Seems to be about whether aglæcwif are monstrous. I just cited it in mære article cos I could, but it looked okay.

Taylor, Marvin, `On Gizurr Þorvaldsson's Speaking Style', Saga-Book, 24 (1994--97), 311--28. 'Especially in the light of the circumstantial evidence, then, the similarity between the sarcastically ‘regal’ speech in ch. 125 and the style associated with Gizurr later in Íslendinga saga suggests that the writer may have intended a kind of subtle criticism of Gizurr through a style elevated—beyond the demands of naturalism in the presentation of dialogue—into the realm of caricature. If so, the figure of Gizurr in Íslendinga saga would be linked with the type of the xenophile who scorns both homeland and native speech' (322): interesting that this figure can be inferred to exist: offers a counterweight to Kalinke's language requirement article; cf. the hard time Laurentius gets for his learning from kids at school. Same page, fn 24, re Konráðs saga: 'To be sure, the moral of the saga is evidently that one must learn foreign languages in order to avoid being taken advantage of, but at the same time the example of Róðbert is a signal that eager assimilation to foreign influence should be treated with suspicion.' Good ref generally for capacity for saga-authors to characterise through diction in direct speech.

Taylor, P. B. and P. H. Salus, ‘Old English Alf Walda’, Neophilologus, 66 (1982), 440–42. 1314a em. to alwalda argued vs.: MS has alf walda. ‘First of all, and most important, the form on line 6 of fol. 159 recto of Cotton Vitellius A. xv is unmistakeably clear as two distinct words … whereas the two occurrences of alwalda are equally unmistakeably one word’ (440). Hmm, this seems reasonable looking at Zup. tho’ may not work for other al- words? ælwihta 1500 less clear for example. ‘If we accept the emendation to alwalda in line 1314 of Beowulf, we must have a plausible reason to explain why this is the sole occurrence of the form which is unqualified by further attributes of God’ (440). Hmm, does it occurr alone in other poems? Surely. They get round the i-mutation problem, having accepted that proto-Anglian form is unlikely, with La3amon spelling!! (440-41). Oh my god. Gross disregard for the graphemic systems of the texts, and need other examples of æ/a confusion in Bwf. Note the old good names, bad l. 112 thing for elves (441). ‘On the other hand, the term alf walda, though not attested to in any of the other Germanic poetic traditions, is not a totally unlikely epithet to be used in favourable reference to a higher power. Volund [sic], in the Poetic Edda, is called álfa lioði (Völundarkviða 10,2), and Freyr rules over the land of the elves (Grimnismál [sic] 5). Alf walda would be an appropriate epithet for Freyr; and if we consider Freyr as a form of OE frea, we come up with an oblique reference to God in kenning form’ (441).

Taylor, Paul Beekman, ‘Heorot, Earth and Asgard: Christian Poetry and Pagan Myth’, Tenessee Studies in literature, 2 (1960), c. 120 re stag in Bwf. in liminal positione etc.

TITLE: Heorot, Earth, and Asgard: Christian Poetry and Pagan MythAUTHOR: Taylor,-Paul-BeekmanSOURCE (BIBLIOGRAPHIC CITATION): Tennessee-Studies-in-Literature. Knoxville, TN. 1966; 11: 119-130INTERNATIONAL STANDARD SERIAL NUMBER: 0497-2384LANGUAGE: EnglishPUBLICATION TYPE: journal-articlePUBLICATION YEAR: 1966DESCRIPTORS: English-literature; 400-1099-Old-English-period; Beowulf-

Both irrelevant and pants, alas.

Taylor, Paul Beekman, ‘The Structure of Völundarkviða’, Neophilologus, 47 (1963), 228–36. 230–32 sword and ring as phallus and womb. Hah, drivel!

Taylor, Paul Beekman, ‘Völundarkviða, Þrymskviða and the Function of Myth’, Neophilologus, 78 (1994), 263–81.

*TITLE: Alice in Iceland: An Image of the Wife of Bath in Nordic MythAUTHOR: Taylor,-Paul-BeekmanSOURCE (BIBLIOGRAPHIC CITATION): Journal-of-Popular-Culture (JPC). 1990 Fall; 24(2): 75-80INTERNATIONAL STANDARD SERIAL NUMBER: 0022-3840LANGUAGE: EnglishPUBLICATION TYPE: journal-articlePUBLICATION YEAR: 1990

*TITLE: Searonidas: Old Norse Magic and Old English VerseAUTHOR: Taylor,-Paul-BeekmanSOURCE (BIBLIOGRAPHIC CITATION): Studies-in-Philology (SP). 1983 Spring; 80(2): 109-125INTERNATIONAL STANDARD SERIAL NUMBER: 0039-3738LANGUAGE: EnglishPUBLICATION TYPE: journal-articlePUBLICATION YEAR: 1983

Taylor, Paul B., ‘The Old English Poetic Vocabulary of Beauty’, in New Readings on Women in Old English Literature, ed. by Helen Damico and Alexandra Hennessey Olsen (Bloomington, Indiana, 1990), 211–221. Pretty rubbish. Superceded by thesaurus.

Taylor, Paul Breekman, Sharing Story: Medieval Norse-English Literary Relationships, AMS Studies in the Middle Ages, 25 (New York: AMS Press, 1998). NBs how OE earg might have had connotations like argr, but glossed over by modern… glossators 3–5 re Bwf ‘ne bið swylc earges sið’ (l. 2541) and Gawain ‘Þou art not Gawayn … þe neuer ar3ed for no here’ (ll. 2270–71), p. 4. Can say no more than that but it’s an interesting point. 13–31 re traditional vocabulary of treasure in Bwf. Article on this too? Seems to view is generally as having negative associations in Xian context; ‘Though Beowulf may be mistaken in his expectations for the treasure, like the noblest of heroes, he is on the right side in his intentions and his acts’ (27). Ch. 2 ‘Searoniðas: Etymology, Magic and Poetry’, pp. 33–52 NBs that Bwf says ‘ne sohte ic searoniðas’ (2738), but poem says ‘ Swa wæs Beowulfe, þa he biorges weard / sohte, searoniðas’ (ll. 3066–67)—nice point (34–35). Searoniðas in Bwf only, not in other Gmc langs he reckons (35), 4 occurrences. 37–43 on semantis of searo mainly by comparative evidence with some weird use of Norse personal names as well as some decent-looking stuff; ‘All of this miscellaneous lore would suggest that among the Northern and Western Germanic peoples there circulated a myth of a magically endowed treasure used as a fertility fetish and associated with the word searo’ (42), hmm, kind of shows where he’s going  But has some interesting things to say: ‘In comparable Old Norse materials, the cognate verb serða is regularly associated with níð, recalling the Beowulf compound searonið’ (42). Reckons it’s cognate with ON serða, which itself gives rise to sorðinn, one of the full outlawry words; OE seorðan a secondary formation on syrwan (42). The former apparently being used for fornication. Hmm, interesting I guess. ‘When searo is prefixed to nið it reinforces that hostility with all the magical power invested in it. Nið itself has certain magical implications which are negative. Grendel’s deprecations [sic!] are labelled niðgeweorc by Beowulf (683), and the poet calls Grendel’s cave a niðsele…’ (44). ‘When nið serves as a second element in a nominal compound in Beowulf, its prefix most often intensifies the evil suggested’ (44). ‘Searonið is a member of this same class of compounds, and as such searo intensifies the usual sense of nið to suggest enmity and hatred operating with an insinuous [sic!!] magical capacity. Searonið is a malice which spoils nature and art. It is sorcery. If searo alone is an artifice and a binding power, the suffix makes of searonið an undoing, an unravelling of life-threads, a constraining of creative forces from nature and bonds of kinship, rendering spoil and death’ (44). So goes for Grendel’s glove, searobendum fæst, as ‘made fast with magical bonds’ (45). Basically pants with some good ideas.

ch. 8 ‘Swords and Words: Grendel and the Norse Þursar’ 123–37. Basically dodgy fluff, oddly assumes that þyrs is ‘possible a loan word from Norse’ (124) and ‘The Old Norse þursar are distinctly supernatural, and it is likely that the English conception of them comes from the cultural interchange between Norse and English in the British Isles between the ninth and eleventh centuries’ (125). The most relevant bits to þyrs are 123–27. Says Chadwick, ‘Monsters’ looks at þyrs and cites also Olsen 1984.

Teixidor-Toneu, Irene, Karoline Kjesrud, Anneleen Kool, 'Sweetness Beyond Desserts: The Cultural, Symbolic, and Botanical History of Angelica (Angelica archangelica) in the Nordic Region', Journal of Ethnobiology, 40(3) (2020), 289-304. https://doi.org/10.2993/0278-0771-40.3.289

Temkin, Owsei, The Falling Sickness: A History of Epilepsy from the Greeks to the Beginnings of Modern Neurology, 2nd rev. ed. (Baltimore: Johns Hopkins Press, 1971). Classical physicians note: ‘Besides stridor, moaning, and the uttering of confused sounds, the initial cry, too, was observed’ (41). But there seems no basis here for ‘chattering’. ‘Perusal of the literature of late Antiquity and the early Middle Ages shows, however, that @falling evil@ was not the only term of a broad and badly defined nature applied to epilepsy. Byzantine medical books said that the people called this disease @demon@ and “lunacy”. Latin textsw of the seventh and perhaps even earlier centuries identified caducus and demoniacus and prescribed a remedy “for epileptics, i.e, demoniacs and those suffering convulsion” [Pseudo-Apuleius, Herbarius ?131, 4 whatever that means]. The epileptic was also popularly called lunaticus, as stated by Isidorus, the bishop of Seville, who lived in the seventh century A.D.’ (86). Re possession: ‘The morbid conditions with which epilepsy in the Western world becomes increasingly associated from about the beginning of the Christian era are periodic ecstasies, raptures, and prophetic trances comprehended vaguely under the name of possession. The victim is within the power of a supernatural being whose will he must obey. In a more limited sense, possession is ascribed to the intrusion of a god, demon, or ghost into the body of a hitherto normal individual who now behaves like a willing or reluctant instrument of the intruder. The forms [87} in which possession expresses itself vary from crude convulsions by which an evil spirit seems to torment its victim … to the exalted state of inspiration when a deity reveals past and future through the mouth of the prophet’ (86-87), cf. 86-92. Lunacy, as a term comphending epilspesy, 92-96.

Temple, Mary Kay, ‘Beowulf 1258–1266: Grendel’s Lady-Mother’, English Language Notes, 23 (1985–86), 10–15.

Teplitskiy, Misha, Grace Lu, and Eamon Duede, 'Amplifying the Impact of Open Access: Wikipedia and the Diffusion of Science', Journal of the Association for Information Science and Technology, 68 (2016), DOI: 10.1002/asi.23687. Abtract: 'With the rise of Wikipedia as a first-stop source for scien- tific information, it is important to understand whether Wikipedia draws upon the research that scientists value most. Here we identify the 250 most heavily used jour- nals in each of 26 research fields (4,721 journals, 19.4M articles) indexed by the Scopus database, and test whether topic, academic status, and accessibility make articles from these journals more or less likely to be ref- erenced on Wikipedia. We find that a journal’s academic status (impact factor) and accessibility (open access pol- icy) both strongly increase the probability of it being ref- erenced on Wikipedia. Controlling for field and impact factor, the odds that an open access journal is referenced on the English Wikipedia are 47% higher compared to paywall journals. These findings provide evidence is that a major consequence of open access policies is to signif- icantly amplify the diffusion of science, through an inter- mediary like Wikipedia, to a broad audience.' p. 7: 'We found that a journal’s academic status (impact fac- tor) routinely predicts its appearance on Wikipedia. We also demonstrated, for the first time, that a journal’s acces- sibility (OA policy) generally increases probability of referencing on Wikipedia as well, albeit less consistently than its impact factor. The odds that an OA journal is ref- erenced on the English Wikipedia are about 47% higher compared to closed access, paywall journals. Moreover, of closed access journals, those with high impact factors are also significantly more likely to appear in the English Wikipedia. Therefore, editors of the English Wikipedia act as “distillers” of high quality science by interpreting and distributing otherwise closed access knowledge to a broad public audience, free of charge. Moreover, the English Wikipedia, as a platform, acts as an “amplifier” for the (already freely available) OA literature by preferentially broadcasting its findings to millions' (p. 7).

Terkel, Studs, and Tony Parker, 'Interviewing with an Interviewer', in The Oral History Reader, ed. by Robert Perks and Alistair Thomson, 2nd edn (London: Routledge, 2006), pp. 123--28, repr. from Tony Parker, Studs Terkel: A Life in Words (XXXXX 1997), pp. 163--70.

Hoda Thabet, ''Pioneering Female Authors in Egypt and the Levant: An Introduction into the Origins of the Arabic Novel'' (Reykjavík: Háskólaprent, 2013) ISBN 978-9979-72-479-7

The Cædmon Manuscript of Anglo-Saxon Biblical Poetry: Junius XI in the Bodleian Library with an Introduction by Sir Israel Gollancz ([Oxford]: Oxford University Press, 1927) [Edinburgh: EE.1.54]

'The Holding Pattern: The Ongoing Crisis and the Class Struggles of 2011-2013', Endnotes, 3 (2013), http://endnotes.org.uk/en/endnotes-the-holding-pattern

The Vernon Manuscript: A Facsimile of Bodleian Library, Oxford, MS. Eng. Poet. a.1 with an Introduction by A. I. Doyle (Cambridge: Brewer, 1987). ff. 393r–94v re adam and eve etc. Haven’t checked it all properly. But 393v, 1st column, lines 47–59:

¶And a vois seide a bouen . I . was er þen þou . And

þo þat 3af kepe. to þt word ; bi lasten stille. And þe oþere

fellen a doun ; þt cosented. to lucifer. for heo neorē not

stable to foren . and þēne weorei þei stabelichet in þt

ilke while. þt heo hedden þēne ; boþe þe goode . & v-

vuel . so þat heo ne mihte . neuer out þer of . and after

þat while . heo beon pynet. sūme more . & . sūme lasse

And also to þe oþer ; in heuene is heore ioye . And he

and alle his feeren. fullen out of heuene ; heo fullen

out as þikke . as þe drift of þe snouh . ¶ Sūme a stū

te in þe eyr . And sūme in þe eorþe ¶ 3if eny mon is

elue I. nome . oþer . elue I. blowe ; he hit haþ . of þe an

gelus . þt fellen out of heuene .

Thesaurus linguae Latinae (onomasticon), s.v. 1. Castalia ‘nom. fontis (et nymphae) in Parnasso’ under which is Castalis, citations from Mart, Opt. Porf. (Publilius Optatianus Porfyrius), Pavl. Nol. carm 15, 30; 10, 112 (Pontius Merophius Paulinus episcopus Nolanus), Sidon. (C. Sollius Apollinaris Sidonius episcopus Clarimontanus Carm. 1, 9)

‘follus, -a, -um; cf. francog. fou et 2. follis. Vita Caes. Arel. 2, 42 folle homo, quid mentiris?’ [Vita Caesarii episcopi Arelatensis, ed. Morin II (9142), pp. 296–345] s.v. 2. follis: ‘i. q. stultus, fortasse i. q. follis 1: cf. …’ bla. Not many cits! Can’t find their caesarius ed.

Thomas, Charles, ‘The Early Inscriptions of Southern Scotland’, Glasgow Archaeological Journal, 17 (1991–92), 1–10. Only skimmed it, but conclusion says ‘Little more can be added. There are other lines of enquiry to be followed—the significance of present-day Peebles as any kind of post-Roman centre of power, the chance that 12 Neitano marks a genuine local bishop within the Anglian period, and the possibility that the Catstane, 13, belongs to a ‘special grave’ within a conventional cist-grave burial ground—but these go beyond a preliminary study of the inscriptions’ (9). His record for 12 is: ‘In garden wall, Old Town (street) in Peebles (town), a recent find; small block of stone. H[orizontal inscription], 2 lines. NEITANO / SACERDOS ‘(Here lies) Neitan, the sacerdos’. // Epigraphy: Mixture of capital and Insular (semi-uncial) letters, irregularly spaced. // Art: A long-stemmed cross, with short barred terminals, is interposed among the wording. NE / ITANO straddles the upper part, above the horizontal cross-arms, and SACER / DOS the lower. A smaller, inferior, and similar cross is cut on the reverse. [end note 4 (p. 10): ‘Jackson’s date of c.700 (plus), certainly correct, prompts direct comparison with art on the west Cornwall Boslow stone, same date (CIIC ii, 1055). This has a very similar barred-terminal cross on a face adjoining the inscription (TAET/UERA, Insular script; a name). See my And Shall These Mute Stones Speak? Dyfed and Dumnonia AD 400–650 (Univ. of Wales Press, Cardiff, in press...), Cahp. 17, and Figs. 17.9, 17.16’] // Reference: K. A. Steer, ‘Two Unrecorded Early Christian Stones’, PSAS 101 (1968–69), 127–9, with Fig. 1 (drawing) and pl. 9A (photograph), with linguistic comment by K. H. Jackson.’ (4).

Thomas‚ Keith‚ Religion and the Decline of Magic: Studies in Popular Beliefs in Sixteenth and Seventeenth Century England (London‚ 1971).

2nd page no. refers to my copy. NB make sure you make nos all refer to your copy, as in PhD thesis text. “On the Continent witches were also suspected of interfering with the weather and of frustrating sexual relations between human beings, but in England both these notions were comparatively rare’ (519). ‘The belief in the possibility of such happenings was very old by the sixteenth century. On one level it was no more than the logical [520] corollary of the equally widespread possibility in the belief of beneficent magic [sic]. The “good” witch who helped a client to triumph over an opponent in law or in love, or who cured him by transferring his disease to another person, might well be regarded as a “bad” one by the injured party’ (519-20). ‘But although Renaissance speculations reinforced the belief of intellectuals in the potentialities of maleficent magic, witch-beliefs of this kind were as old as human history, and in no sense peculiarly English, or even European. It was only in the late Middle Ages that a new element was added to the European concept of witchcraft which was to distinguish it from the witch-beliefs of other primitive peoples. This was the notion that the witch owed her powers to having made a deliberate pact with the Devil … Seen from this point of view, the essence of witchcraft was not the damage it did to other persons, but its heretical character—devil-worship’ (521). From C14; ‘The origins of this new notion of witchcraft have never been fully uncovered, athough they are usually thought to lie in the Church’s reaction to the Manichaean (and by implication devil-worshipping) tendencies of the heretical Cathars and their successors’ (521). With refs. ‘The stages by which this new doctrine reached England are extremely difficult to chart, and are not yet clearly established. In itself, the idea of a compact with the Devil was as old as Christianity. Pagans had been regarded as devil-worshippers, and the legend of Theophilus, the monk who transferred his allegiance to Satan, was familiar to the late Anglo-Saxons. It was a commonplace of medieval theology to assert that any magical activity, however beneficent in intention, necessarily involved a tacit compact with the Devil, and should therefore be punished … But there was a great deal of difference between this tacit compact implicit in an individuals’s magical dabblings and the myth of explicit covenants with Satan made by bands of self-conscious devil-worshippers’ (522). However, this is slow to catch on in England and seems never really to take root, either in law or accustations (522-34). ‘The sexual assaults by incubus and succubus, so pronounced a theme of the Malleus and continental witch-beliefs, are also much less commonly ncountered in England. The notion that witches could fly or change themselves into animals was even more seldom advanced, and the broomstick … occurs only once in an English witch-trial’ (529). Provides an important counterpoint to the medieval Latin evidence—though not necessarily a disproof. Familiars a peculiarly English idea (530-31). ‘The defamation cases … were more spontaneous asd less easily manipulated by the lawyers. They provide overwhelming confirmation for the view that for most contemporaries the essence of witchcraft was not its affiliation with the Devil, but its power to inflict damage by occult means, acquired or inherited, upon lives, bodies and property’ (531).

‘In medieval England it was fully accepted that dead men might sometimes return to haunt the living. The Catholic Church rationalised the ancient belief in ghosts by teaching that such apparitions were the souls of those trapped in Purgatory‚ unable to rest until they had expiated their sins; and there was no shortage of ghost stories‚ or of individuals who personally claimed to have encountered such apparitions’ (587/701‚ citing James and Blakiston and Thurston). *Refs to historical cases of investigations of walking‚ 1397 and 1523 (588/702). ‘This situation was dramatically altered by the Reformation. The reformers denied the existence of Purgatory‚ asserting that at the moment of their death all men proceeded inexorably to Heaven or Hell‚ according to their deserts; from neither world could they ever return. This did not mean that apparitions as such were impossible‚ but they could not be the souls of dead men…’ (588). Tho the firm line doesn’t necessarily last (588)‚ and Catholics etc. into ‘em (589-92 for intellectuls‚ 592). ‘…the wizards spent some time allaying fears which they themselves had created’ (594)‚ e.g. Robert Tooley who convinces a neurotic he’s haunted by a suicide and then charges for his (failed) conjuring (594-5). ‘But frauds of this kind would have been useless had not the possibility of such apparitions been widely accepted. Moreoverm they demonstrate the one essential feature of the seventeenth-century ghost story‚ which was that the ghost always had some particular reason for his reappearance. His movements were not random or aimless; he was invaraibly believed to have some end in view and some message to communicte‚ even if contemporaries sometimes failed to determine just what the message was’ (596). 596-7 more on medieval ghosts and functions. ‘From the potential criminal’s point of view‚ the role of ghost-beliefs is even more obvious; they served as an extra sanction against crime by holding out th prospect of supernatural detection’ (598). Fuller quotation fun in this context – re catchpenny tracts to this effect. hmm. Perhaps a bit like beware of demons cos of apostasy‚ expressed in poems.

‘As in other societies‚ therefore‚ ghosts were a sacntion for general moral standards‚ sustaining good social relations and disturbing the sleep of the guilty. But they were particularly important for the enforcement of obligtions towards ancestors. The essential task of ghosts was to ensure reverence for the dead and to deter those who sought to molest their bones or frustrate their dying wishes’ (602). Well‚ the first bit works well. For the second‚ contrast Icelandic evidence‚ which demands a different paradigm. ‘…the social function of the belief in ghosts is obviously [now] much diminished‚ and so is its extent. One of the reasons for this is that it is now more common for epople to live out their full life-span‚ ad to die only after they have retired and withdrawn from an active role in society. This reduces th social vacuum they leave behind … In earlier periods‚ by contrast‚ it was commoner for men to be carried off at the prime of teir life‚ leaving beind them a certain amount of social disturbance‚ which ghost-beliefs helped to dispel. The period [605] when the sould wandered loose was that when the survivors were adapting themselvs to their new pattern of social relationships’ (605-6‚ cf. *Gluckman‚ Politics‚ Law and Ritual in Tribal Society‚ pp. 7-8). *606 n. 3 re good booked on elizabethan fairies etc.‚ ‘but neither is much conceerned with their social function’). cf. *608n.2. *607n1 re elf shot refs.

606-14 re fairies. Tons of cool stuff. 607 nice bit about how each successive generation thought belief in fairies only just to have declined. ‘Even Chaucer’s Wife of Bath had dated the reign of the elf-queen to ‘many hundred years ago’‚ remarking sardonically that the fairies had been driven away by the prayers and charity of the holy friars’ (608; ll. 1-16). ‘Modern social anthropologists‚ studying the survival of fairy-beliefs among the Irish peasantry‚ have been able to show that such notions can discharge important social functions and help to enforce a certain code of conduct. ‘The fairy faith’‚ it has been said‚ ‘enforces definite behaviour n the countryman.’ [*C.M. Arensberg‚ The Irish Countryman (1937)‚ p. 195 and chap. 6‚ passim] In early twentieth-century Ireland it was believed that no fairy trouble would come to those who kept their houses clean and tidy. The same was true in seventeenth century England…’ (611‚ cf. 612). Lots of stuff here. ‘They [fairies] could also operate as a means of accounting for an otherwise unsatisfactory situation. A parent could disow responsibility for a retarded child by declaring that it wasa changeling…’ (612‚ cf. 13).

‘It is not difficult, therefore, to see that the belief in the possibility of witchcraft served the useful function of providing the victim of misfortune with an explanation when no other was forthcoming … It did not by any means entirely fill the gap, for witchcraft was conventionally invoked to explain some disasters but not others. It was, for example, only rarely cited as a reason for commercial or industrial failure, and very seldom invoked to explain bad weather or sexual impotence in the way that was so common on the Continent’ (642). ‘But close examination of those cases where the circumstances can be adequately reconstructed reveals that the charge was normally only levied when the accuser felt, not merely that the witch bore a grudge against him, but that the grudge was a justifiable one. The witch, in other words, was not thought to be acting out of mere vindictiveness; she was avenging a definite injury. It was not just that victim and witch had quarrelled. The important point is that, paradoxically, it tended to be the witch who was morally in the right and the victim who was in the wrong. This result corresponds with what many anthropologist have found elsewhere’ (659). ‘Witch-beliefs thus discharged a function in early modern England similar to that which they perform in many primitive societies today. They reinforced accepted moral standards by postulating that a breach in the norms of neighbourly behaviour would be followed by repercussions in the natural order. They were a check on the expression of vicious feelings by both the likely witch and her prospective victim … [676]Witch-beliefs, like the belief in divine providence, were a manifestation of the same assumption that the likely cause of material misfortune was to be found in some breach of moral behaviour’ (675-76). Either you’re really nice to a suspected witch or ostracise her; ‘These to different ways of treating a witch were not really inconsistent, for it was only the person suspected of witchcraft who was to be turned away; and such a suspicion was unlikely to arise so long as men were neighbourly and charitable. Witch-beliefs, in other words, upheld the conventions of charity and neighbourliness, but once these conventions had broken down they justified the breach and made it possible for the uncharitable to divrt attention from their own guit by focusing attention on that of the witch. Meanwhile, [677]she would be deterred from knocking at any more unfriendly doors, for fear of swelling the ranks of her accusers. In England, as in Africa, the belief in witches could thus help to dissolve “relations which have become redundant” .’ (676-77).

‘A further common method of magical diagnosis was to examine some item of the patient’s clothing, preferably his belt or girdle, on the assumption that it would sympathetically reflect the wearer’s state of health by fluctuating in size. In Cambridgeshire Elizabeth Mortlock described this procedure in 1566 … In this way she claimed she had been able to cure children troubled by the “fairy”. The highly traditional nature of this method is shown by the fact that he account almost exactly reproduces the confession of Agnes Hancock, made in another county, Somerset, over a century earlier, in 1438. She too professed to treat children afflicted with the ‘feyry’ by inspecting the invalid’s girdle or shoe’ (217). Cf. 217-18, article re elf-shot in Ireland. Interesting re semantics of fairy, same as elf even in this semantic area. Cf. Sir Orfeo and ‘The very word “fairy” was itself used, as we have already seen, to convey the idea of a malignant disease of spiritual origin which could be cured only by charming or exorcism’ (725).

‘It was common to invoke the planets as the direct cause of a mysterious disease. Until well into the eighteenth century the London Bills of Mortality contained frequent instances of deaths attributed simply to “planet” … To be thus “planet-struck” or “blasted” was to be suddenly and inexplicably affected by a paralysing disease, apoplexy, or other kind of sudden death. An animal which lost the [758] use of a limb was similarly said to have been “planet-struck”, just as a person who was mad of distracted might be called “moon-struck”. The term was also applied to the sudden destruction of growing corn … Anne Baker, accused of witchcraft in Leicestershire in 1619, elaborated on the mythology of planets, declaring that they came in four colours, “black, yellow, green and blue, and that black is always for death”; she had seen the blue planet strike one Thomas Fairebarne. Here “planets” seem to have grown into familiars or evil spirits. Her account strongly resembles that given by the Dorset cunning man John Walsh in 1566, not of planets, but of “fairies”, which he said came in three types—white, green and black—and the black one always meant death’ (758).

‘The unity of the various magical beliefs is easily perceived, but what of their relationship to contemporary religion? Throughout this book the emphasis has been laid on their essentially parallel functions’ (761). ‘ “Religion,” it has been justly said, “refers to the fundamental issues of human existence while magic always turns round specific, concrete and detailed problems.’ [ref] Popular magic in England discharged only a limited number of functions; it provided protection against witchcraft, and various remedies for illness, theft, and unhappy personal relationships. But it never offered a comprehensive view of the world, an explanation of human existence, or the promise of a future life’ (761). Hmm, if this is accurate, how does it differ from the situation earlier, sooner after conversion or before? ‘Nevertheless, the contemporary clergy saw the cunning folk and astrologers as their deadly rivals. They did so because they resented a competing pastoral agency, and because they were anxious to replace a magical explanation of misfortune by a theological one … At times of great crisis, religious explanations had to compete directly with those offered astrologers, fortune-tellers and purveyors of ancient prophecies. It was possible to reconcile these other explanations with religious doctrine by arguing that God worked through the stars, or … But at a popular level it was usual to ignore [763] such rationalizations, and to see witchcraft, prophecies, fairies or ghosts as explanations of misfortune which were essentially different from those offered by the clergy. It was easier to reconcile astrology or natural magic with religion, for these doctrines were seen as purely “natural” ones by contemporary intellectuals. But the others involved rival conceptions of what the mystical origins of misfortune might be’ (763).

‘What is most notable about the non-religious explanations of misfortune is that they usually shared with theologians the same ethical assumption that suffering was probably due to someone’s moral fault, with the most likely culprit the sufferer himself … Fairies and ghosts were similarly more inclined to torment those who had failed in some aspect of their social duty. Even witch-beliefs, though superficially an attempt to shuffle off blame on to a third party, were, as we have seen, unlikely to be invoked unless the victim himself was conscious of some moral fault. This implied link between misfortune and guilt was a fundamental feature of the mental environment of this period. By leading the sufferer to review his own moral behaviour, it helped to reinforce existing social norms. Both magic and religion thus became an important means of social control’ (763)—or, surely, always had been? Might be nice to dispute him on that bit. Generally v. handy tho’. ‘The hold of any kind of orthodox religion upon the mass of the populace was never more than partial’ (764). ‘So although our period ended with the triumph of religion over magic, it was religion with a difference … The achievement of natural theology was to effect a final break in the association between guilt and misfortune which had been integral [766] to so many of the primitive beliefs we have considered … It remains an interesting question as to how religion’s social functions made it possible for it to survive when magic had been found redundant. But it would be a question mal posée if it were not remembered that the official religion of industrial England was one from which the primitive “magical” elements had very largely been shorn. At the end of our period we can draw a distinction between religion and magic which would not have been possible at the beginning’ (765-66).

*Thomason, Sarah Grey and Terrence Kaufman, Language Contact, Creolization, and Genetic Linguistics (Berkeley, CA, 1988)

*Thompson, M., The Medieval Hall: The Basis of Secular Domestic Life, 600–1600 ad (Aldershot: XXXX,1995)

Title The folktale / by Stith Thompson. Published Berkeley : University of California Press, 1977.

Arne, Antti, ''Motif-Index of Folk-Literature: A Classification of Narrative Elements in Folktales, Ballads, Myths, Fables, Mediaeval Romances, Exempla, Fabliaux, Jest-Books and Local Legends'', rev. edn by Stith Thompson (Copenhagen: Rosenkilde and Bagger, 1955-58).

Thomson, Derick S. (ed.), Branwen Uerch Lyr: The Second of the Four Branches of the Mabinogi Edited from the White Book of Rhydderch with Variants from the Red Book of Hergest and from Peniarth 6, Mediaeval and Modern Welsh Series, 2 (Dublin: The Dublin Institute for Advanced Studies, 1961)

Thomson, H. J. (ed. and trans.), Prudentius, 2 vols (London: Heinemann, 1949–53)

Thompson, T. Jack, 'Presbyterians and Politics in Malawi:A Century of Interaction', The Round Table: The Commonwealth Journal of International Affairs, 94 (2005), 575-87. A bit of stuff on David Clement Soctt: 'Yet it was not long after the declaration of a British Protectorate that Sir Harry Johnston, the first Consul-General, was writing to Cecil Rhodes, complaining that it was partly as a result of the complaints of the Scottish missionaries at Blantyre (and particularly David Clement Scott, at that time the leader of the Blantyre Mission) that the British government had been persuaded to make Malawi a British Protectorate, under the direct control of the Foreign Office, rather than allowing it to be placed under the control of the British South Africa Company, as both Rhodes and Johnston would have preferred.3 Shortly after that, in 1894, Johnston’s eventual successor, Alfred Sharpe, wrote to the Foreign Office complaining that ‘‘the missionaries are taking a course that makes them appear in the eyes of the natives of this Protectorate as an Opposition Party to H.M. Administration’’.4 // In the first decade of British rule in Malawi the most vocal Scottish critic of the government was David Clement Scott, the leader of the Blantyre mission. Much of his campaign against what he considered the injustices of Johnston’s rule was conducted through the pages of the Blantyre mission journal Life and Work in British Central Africa. Because many of the issues which Scott and his fellow missionaries raised concerned relations between the indigenous population and the small but growing number of European settlers, Scott was regarded with particular animosity by many of the settlers, and was eventually forced to resign, partly at least because he considered the church authorities in Scotland were taking the side of his white settler critics in Malawi. He went on to work in Kenya, and is buried at Kikuyu' (576).

Thorpe, Benjamin (ed.), Cædmon’s Metrical Paraphrase of Part of the Holy Scriptures: In Anglo-Saxon with an English Translation, Notes, and a Verbal Index (London, 1832). [Edinburgh Ref.Hist.FQ.5.28]

*Thorpe, Benjamin (ed.), Ancient Laws and INstitutes of England, 2 vols (London: XXXX, 1840) Sp. Coll.

Thorvaldur Gylfason, `Iceland: How Could This Happen?', CESifo Working Paper no. 4605, Category 6: Fiscal Policy, Macroeconomics and Growth (January 2014), p. 9; https://notendur.hi.is/gylfason/cesifo1_wp4605.pdf‎, 'Both Iceland and Ireland have more than enough economic potential to be able to hold on to their human resources. A declaration of victory over the crash would be premature, however. O’Toole’s (2009) description of Ireland as a first-world country with a third-world political culture characterized by deep-seated cronyism and other forms of corruption also fits Iceland even if details differ' (27); 'Another relevant comparison is that between Iceland and the Faroe Islands whose economic crash 1989-1993 made GDP contract by a third, a unique event in Western Europe in peacetime that triggered the emigration of 15 percent of the population. 35 The root cause of both collapses was essentially the same, that is, a dire lack of checks and balances to protect the people against corruption in the form of cozy – some would say incestuous – relations among banks, business, and politics (Jónsson, 1994). In effect, both countries are client states, subordinate de facto to shifting states within the state – bank owners, boat owners, land owners, various interest organizations – with rampant rent capture, regulatory capture, media capture, academic capture, 36 and so on' (28).

Thun, Nils, ‘The Malignant Elves: Notes on Anglo-Saxon Magic and Germanic Myth’, Studia Neophilologica, 41 (1969), 378–396. (and refs). ‘Elves and cognate words in Old Germanic languages are used for supernatural beings of widely different kinds. Especially if we confront the Old English sources with the Old Norse we will get a highly disparate picture of the belief in elves’ (378). 379 n. 2: ‘For ælfisc see Clark Hall-Meritt, Concise A-S Dict., Suppl. The personal names are listed in R. Jente, Die Mythologischen Ausdrücke im ae. Wortschatz (1921), pp. 170-1. See also M. Redin, Studies on Uncompounded Personal Names in OE (1919), pp. 3, 59, 121. Cf. O. v. Feilitzen, Studia Neophil. vol. 40 (1968), p. 6. For place-names see A. H. Smith, Engl. Place Name Elements, I, p. 149, and Ekwall, concise Oxf. Dict. of Engl. Place-Names s.vv. Elvaston, Elvington, Ilfracombe and Olveston. Cf, B. Dickins’ 156-7. But cf. Colman in doubt wisely, 17, for ilfacombe being wrong—she gives C13 form. ‘One may suspect that dunelfen, feldelfen, etc. are made up to cover the Latin terms. There are, however, some close parallels in continental and Scandinavian folklore’ (380). ‘A Latin Christian charm seems, however, to equate elf and devil. It says “Adiuro te satanae diabuus aelfae’ (n. 2, MS Royal 2 A xx, fol. 45b, cf. Storms 294; cf. Grattan-Singer, Anglo-Saxon Magic, p. 50 (380). Re German elfshot: E. H. Meyer, Germanische Mythologie (1891), p. 119; Höfler, “Krankheits-Dämonen’, pp. 127-8; N. Lid, ‘Um finnskot og alvskot’, Maal og Minne (1921), 37-66. 381-87 re ‘shooting elves’. Often very sane, but has these odd moments… Clearly worried by ofscoten as elf-shot and all that (384): ‘In spite of the agreement of these authorities one may hesitate to regard the mythical implications of ofscoten as proved beyond doubt. Some further discussion will be necessary’ (384). NB that he’s misinterpreted Cockayne here: ‘In his edition of the text in Leechdoms, Wortcunning and Starcraft (vol. 2, p. 291) Cockayne offers the same explanation [as BT, CHM] based on the Scottish word’ (382)—well, not exactly, no… ‘The following passage in Læceboc is decisive for the interpretation of ofscoten’ (384, giving gif hors ofscoten sie next page. ‘The mention of ylfa makes it seem likely that the elves were thought to be those who were shooting’ (385)—he doesn’t trans but NB he seems to be taking ylfa as somehow the subject here. ‘The first prescription in this quotation is nearly identical with the recipe in Lacnunga quoted above (171a). The term gescoten is Lacnunga is a synonym for ofscoten in Læceboc. If we accept elves as being the shooting spirits in the two passages in Læceboc quoted above, it will seem highly probable that they were thought of as shooting also in Lacnunga. Thus it would not be strictly necessary to adduce Scottish elfshot’ (385). Re. Wið færstice, ‘The end of the charm strikes a Christian note: “helpe ðin drihten”. But this addition does not alter the pagan character of the incantation. Not only does it contain the only instance of *æsir (esa gescotes) in the whole of Old English literature. Equally momentous is the combination of æsir and elves, the two tribes so closely associated in Eddic poetry. However, heathenism here meets us in a degraded form: æsir and elves are evil creatures. Their fate is in some respects similar to that of the wælcyrge (ON valkyrja). In early OE glosses the word renders the names of classical goddesses of revenge or war, for instance Tisifone and Belonna, but elsewhere the OE term means ‘witch’ or ‘sorceress’ ’ (383). ‘The end of the charm strikes a Christian note: “helpe ðin drihten”. But this addition does not alter the pagan character of the incantation’ (383). Discusses ofscoten: 6 instances of ‘ “shooting” to denote a disease’ in Lac and Leech excl. wið færstice (Leechbook, 2 passages in tables of contents, )/gescoten (Lacnunga) 384-5.

385 n. 1 refs re ófscoten reading. 386 and nn. re shot being used of other Gmc creatures too.

‘When studying medico-magical texts such as Læceboc and Lacnunga one has to bear in mind that terms for supernatural beings like elves and dwarfs are used not only for the creatures themselves but also for the corresponding disease or symptoms. We have to think of these terms for mythical powers as being ranged along a scale. At one end there are the texts which reflect an unsophisticated belief in the tangible activity of these powers, at the other end the texts wich represent the demythologized view of those to whom the words “elf” and “dwarf” were merely names of diseases’ (386). Well done!

‘In continental and Scandinavian folklore skin eruptions are often attributed to the elves’ (387, with refs). Ælf siden thrice in Leech (5, 52v, 120v) and once in Lac (52v). Still more to read properly. XXXX.

Reckon alfþone in 9 læceboc recipies, not overall—contra Cameron book 110. Hmm. ‘In earlier literature ælfþone is often identified with Circæa lutetiana, enchanter’s nightshade. Grattan and Singer (pp. 85-6) tried to prove that this identification is misleading and based on a modern association of elf, anchanter and Circe. They do not think it possible to identify the plant with any degree of certainty’ (391). Stroms has a go 78-9, ‘does not seem convincing’ (391 n. 1). ‘Let us, however, pay some attention to the second element in the word, -þone, about which the two writers say nothing. It is identical with OS thona ‘vine, bine, creeper’ and OHG dona ‘branch’ (see Kluge-Mitzka, Etym. Wb. s.v. Dohne). The modern form Dohne means ‘loop, springe, bow, esp. snare for catching birds’). OE –þone as part of a plant name is likely to have the same basic meaning as the OS word. Thus, we have to find a plant with a supple stem and a reputation for magical qualities. Circæa lutetuana has the latter advantage, but its stem is erect and by no means pliant. // If we look at the continental material we will find a number of plant names in which the first element is Alf- (Alb-) and the second –rank(e)(n), -rankel, meaning ‘vine, bine’, for instance in Prussia Alfsrankel, Alfrank, Alprank(e), in Schleswig-Holstein Alf-(Arf)ranken, in Mecklenburg Alfrank (Alprank), in the Netherland Alfsrancke, etc., in the Rhineland Albranke. (Cf. Alfrankenholz in Luxemburg and elfsrank in West Flanders.) [with refs and a bit of notes] All these are used for Solanum dulcamara, woody nightshade, some of them besides for other plants. If –þone in our name means “vine” the names just quoted offer striking parallels. It seems reasonable that they should be consiserd when we try to identify ælfþone, especially as some of them occur in areas from which the Anglo-SAxons are supposed to have come’ (391). Hmm, any earlier attestations for any of these? Solanum dulcamara as medico-magical plant in Germanic-speaking continent (391-92).

Thurneysen, R., ‘Aus dem irischen Recht IV’, Zeitschrift für celtische Philologie, 16 (1927), 167–230. Aparrently a better ed. of this text of Binchy’s. Certainly this extract is the same text…’De Text von Glosses 3 steht vollständiger 23.P.3 (C.1879): Ni·dingabur re ndæ nomaide nach inga no nach inuithir donach·findtar a beo nach [a] marb; ar as muga, ma fo·lo neach trog (l. troich) di araile ‘kein Speer-Durchbohrter [fn. 2: Meine Änderung von ingai in ingalair war also unrichtig. Ingai ist einer, der den Speer (gae) noch in sich stecken hat] und kein Pflegebedürftiger, von dem man nicht weiss, ob er leben oder sterben wird, wird vor dem neunten Tag weggeschafft; denn (=doch) es ist umsonst (unbelohnte Leistung), wenn einer dem andern einen dem Tod Verfallenen unterhält (verpflegt)’.’ (223).

*Tiffany, Sharon W. and Kathleen Adams, The Wild Woman: An Inquiry into the Anthropology of an Idea (Cambridge, 1985)

Tiisala, Seija, 'Power and Politeness: Language and Salutation Formulas in Correspondence between Sweden and the German Hanse', in Letter Writing, ed. by Terttu Nevalainen and Sanna-Kaisa Tanskanen, Benjamins current topics, 1 (Amsterdam: Benjamins, 2007), pp. 13--26. http://books.google.co.uk/books?id=-5bDPXCVGq4C&pg=PA13&lpg=PA13&dq=%22Power+and+politeness:+Languages+and+salutation+formulas+in+correspondence+between+Sweden+and+the+German+Hanse%22&source=bl&ots=_mxI_ykfOr&sig=Q8FfE7haPVcpAGHD3P_QjPdfb6g&hl=en&sa=X&ei=je7fUZHLCsX70gXfhYBo&ved=0CDcQ6AEwAQ#v=onepage&q&f=false

*Tillhagen, Carl-Harman, ‘The Conception of the Nightmare in Sweden’, Humaniora (New York), 317–29. What sort of ref is that?! Also in KLNM.

*Tillhagen, Carl-Hermann, ‘Finnen und Lappen als Zauberkundige in der skandinavischen Folksüberlieferung’, in Kontakt und Grenzen: Festschrift für Gerhard Heilfurth, ed. by XXXX (Göttingen, 1969), pp. 129–43.

Tinna Grétarsdóttir, Ásmundur Ásmundsson, and Hannes Lárusson, `Creativity and Crisis', in Gambling Debt: Iceland’s Rise and Fall in the Global Economy, ed. by E. Paul Durrenberger and Gisli Palsson (Boulder: University Press of Colorado, 2015), pp. 93--105. DOI: 10.5876/9781607323358.c008

Todd, James Henthorn (ed. and trans.), Cogadg Gaedhel re[XXXXcheck] Gallaib: The War of the Gaedhil with the Gaill, or The Invasions of Ireland by the Danes and other Norsemen, The Rolls Series, 48 (London, 1867)

*Toldo, Pietro, ‘Yonec’, Romanische Forschungen, 16 (1904), 609–29.

Tolkien, Christopher (ed. and trans.), The Saga of King Heidrek the Wise (London: Nelson, 1960), available at http://vsnrweb-publications.org.uk/The%20Saga%20Of%20King%20Heidrek%20The%20Wise.pdf. ‘As has been said earlier, Gestumblindi's riddles are unique, in more senses than one. They are unique in that there are no others in ancient Norse; and even more surprisingly, there is no record in the poetry or the sagas of a riddle ever having been asked. They are unique also in that there are no parallels to them in the riddle-literature of any other country, apart from the ancient 'Cow-riddle' (verse 70), which is known all over Europe, and the very curious riddle of the 'Sow with Unborn Litter' (verse 69)' (xix)..

Tolkien, Ronald, Leeds, University of Leeds, Brotherton Library, MS 1952/1/3. f. 1r 'You may not know, but he was often known affectionately [inserted: behind his back] as 'steel-back', owing to a remark of George Gordon in Leeds soon after he came there as assistant lecturer. When he came he looked ill and weakly, and G. G. said 'he does not show it, but he has more than guts, he has a backbone of steel.' This word of him walked wide'. 1r-1v: 'But my love went beyond the quality perceived, as all love does, and was of course of that deep half-realized kind that men have for their real [1v] friends, and which so often (alas) only comes to full realization when bereaved. I have never been quite so happy since Leeds and the parting (too far) of our ways.'

Tolkien, Ronald, Leeds, University of Leeds, Brotherton Library, Archive Collection, MS 2244. Letter of 17 June 1926: 'In addition to your sorrow, it is very unfortunate for you, for no good undergraduate works hard in the second year, not hard enough at any rate to make up for a third year ruined by trouble and anxiety'.

Tolkien, J. R. R., ‘Beowulf: The Monsters and the Critics’, in The Monsters and the Critics and Other Essays, ed. by Christopher Tolkien (London: Allen & Unwin, 1983), pp. 5–48 (first publ. Proceedings of the British Academy, 22 (1936), 245–95) monsters… in the ed. I own, ‘Hrothgar is consistently portrayed as a wise and noble monotheist, modelled largely it has been suggested in the text on the Old Testament patriarchs and kings; he refers all things to the favour of God, and never omits explicit thanks for mercies’ (97). 99-100 re Bwf trusting in his own strength, and Scandinavian analogues. Resists idea that it's an epic (though he spends the article making constant reference to Homeric verse and to some extent Aeneid) or a 'heathen heroic lay' (Nearly all the censure, and most of the praise, that has been bestowed on The Beowulf has bee ndue either to the belief that it was something that it was not—for example, primitive, pagan, Teutonic, an allegory (political or mythical), or most often, an epic; or to disappointment at thediscovery that it was itself and not something that the scholar would have liked better—for example, a heathen heroic lay.) Military metaphor: 'but though their eyes of flame may sometimes prove searchlights, their range is short' (cf. Hulme 1958 on forced march). 'Even to-day (despite the critics) you may find men not ignorant of tragic legend and history, who have heard of heroes and indeed seen them, who yet have been caught by the fascination of the worm'--this of course is self-referential (as with the bit in the following sentence about how the dragon has inspired poems and Ingeld hasn't, referring to Inklings/similar writing) and situates T as someone who's seen heroes first-hand--presumably a WWI reference rather than just a generic 'great men' reference? Later says 'Not that astronomy has done anything to make the island seem more secure or the outer seas less formidable'--could just be innocent but again echoes WWI. Quotation from Chambers mentions 'old heroic poets', so presumably in the sense of 'poets writing about period of heroes' or whatever--the older meaning of heroic. Key passage on conception of the heroic: 'There is no inherent magical virtue about heroic-tragic stories as such, and apart from the merits of individual treatments. The same heroic plot can yield good and bad poems, and good and bad sagas. The recipe for the central situations of such stories, studied in the abstract, is after all as 'simple' and as 'typical' as that of folk-tales. There are in anycase many heroes but very few good dragons. // Beowulf's dragon, if one wishes really to criticize, is not to be blamed for being a dragon, but rather for not being dragon enough, plain pure fairy-story dragon. There are in the poem some vividtouches of the right kind—as þa se wyrm onwoc, wroht wæs geniwad; stonc æfter stane, 2285—in which this dragon is real worm, with a bestial life and thought of his own, but the conception, nonethe less, approaches draconitas rather than draco: a personification of malice, greed, destruction(the evil side of heroic life), and of the undiscriminating cruelty of fortune that distinguishes not good or bad (the evil aspect of all life). But for Beowulf, the poem, that is as it should be. In this poem the balance is nice, but it is preserved. The large symbolism is near the surface, but it does not break through, nor become allegory. Something more significant than a standard hero, a man faced with a foe more evil than any human enemy of house or realm, is before us, and yet incarnate in time, walking in heroic history, and treading the named lands of the North. And this, we are told, is the radical defect of Beowulf, that its author, coming in a time rich in the legends of heroic men, has used them afresh in an original fashion, giving us not just one more, but something akin yet different: a measure and interpretation of them all. // We do not deny the worth of the hero by accepting Grendel and the dragon. Let us by all means esteem the old heroes: men caught in the chains of circumstance or of their own character, torn between duties equally sacred, dying with their backs to the wall. But Beowulf, I fancy, plays a larger part than is recognized in helping us to esteem them. Heroic lays may have dealt in their own way—we have little enough to judge by—a way more brief and vigorous, perhaps, though perhaps also more harsh and noisy (and less thoughtful), with the actions of heroes caught in circumstances that conformed more or less to the varied but fundamentally simple recipe for an heroic situation. In these (if we had them) we could see the exaltation of undefeated will, which receives doctrinal expression in the words of Byrhtwold at the battle of Maldon. But though with sympathy and patience we might gather, from a line here or a tone there, the background of imagination which gives to this indomitability, this paradox of defeat inevitable yet unacknowledged, its full significance, it is in Beowulf that a poet has devoted a whole poem to the theme, and has drawn the struggle in different proportions, so that we may see man at war with the hostile world, and his inevitable overthrow in Time. The particular is on the outer edge, the essential in the centre. // Of course, I do not assert that the poet, if questioned, would have replied in the Anglo-Saxon equivalents of these terms. Had the matter been so explicit to him, his poem would certainly have been the worse. None the less we may still, against his great scene, hung with tapestries woven of ancient tales of ruin, see the hæleð walk. When we have read his poem, as a poem, rather than as a collection of episodes, we perceive that he who wrote hæleð under heofenum may have meant indictionary terms 'heroes under heaven', or 'mighty men upon earth', but he and his hearers werethinking of the eormengrund, the great earth, ringed with garsecg, the shoreless sea, beneath the sky's inaccessible roof; whereon, as in a little circle of light about their halls, men with courage as their stay went forward to that battle with the hostile world and the offspring of the dark which endsfor all, even the kings and champions, in defeat. That even this 'geography', once held as a material fact, could now be classed as a mere folk-tale affects its value very little. It transcends astronomy. Not that astronomy has done anything to make the island seem more secure or the outer seas less formidable. Beowulf is not, then, the hero of an heroic lay, precisely. He has no enmeshed loyalties, nor hapless love. He is a man, and that for him and many is sufficient tragedy.'. Need to come back to this, but it looks like it's putting that tragic tension and individuality at the centre--the possibility of individual flaws rather than flatness--and chronology to the back (though it does talk about 'a time rich in the legends of heroic men'); also touches on the importance of originality ('used them afresh in an original fashion'). NB the individual flaws side of it is nicely resisted by Falk. Falk helps us to see the deeply individualistic reading of Bwf adopted by Tolkien, and to understand why that might have appealed to Western modernity. For C19, Bwf is unreachable--made so partly by the fantastical nature of the poem, which is part of its problematicness, but partly just because that's in the definition of a hero; for Tolkien, though, we can all be a Beowulf (just as we can all be a hobbit). Interesting emphasis on space--worth linking up with Alfred's paper? Tolkien, in saying that it doesn't matter that people's geography was wrong, admits that actually that does bother us, and undercuts the poem's significance; and so he has to map the poem back onto reality, with the threatened island--another war connection. And all these readings, I guess, are going to fit with what he does with LOTR too, with individual heroism, simply being a man (hobbit) being tragedy enough, tragedy going hand in hand with heroism, and MAPS. Proceeds to 'the Northern courage': 'I refer rather to the central position the creed of unyielding will holds in the North'; 'And in their war men are their chosen allies, able when heroic to share in this 'absolute resistance, perfect because without hope'.' See Ragnarök as 'final defeat of the humane', which again aligns stories about heroes with the everyday (but also commits itself to this Wagnerian view of hopeless defiance). 'Its author is still concerned primarily with man on earth, rehandling in a new perspective an ancient theme: that man, each man and all men, and all their works shall die.' 'the traditional matter in English, not to mention the living survival of the heroic code and temper among the noble households of ancient England, enabled him to drawdifferently, and in some respects much closer to the actual heathen hæleð, the character of Beowulf,especially as a young knight, who used his great gift of mægen to earn dom and lof among men andposterity.

Tolkien, J. R. R., ‘On Fairy-Stories’, in Tree and Leaf (Oxford, 1969), pp. 3–83. XXXXcite collected version with originally published as ref. to first ed.. pp. 4-9 re elves etc., his only published scholarly writing thereon. But Tolkien, by his own admission, there ‘only touched (wholly inadequately) on elves and fairies’ (9). 4-7 vs. this rubbish of diminutive size.

‘On Fairy-Stories’, in The Monsters and the Critics and Other Essays, ed. Christo- pher Tolkien (London: Allen & Unwin, 1983), pp. 109–61 (first publ. in Essays Presented to Charles Williams (Oxford, 1947)) Tolkien, ‘On Fairy Tales’, p. 34 in repr (all on p. 127 in collected essays), ‘In the background of the ancient feud looms the figure of that god whom the Norsemen called Frey (the Lord) or Yngvi-frey, and the Angles called Ing’ re Ingeld and Freawaru, cf. 34-5. Sees marriage of Freyr and Gerðr in it, and also makes good point re. mythology/’history’ being from the same melting-pot.

‘…of Hrothgar’s daughter Freawaru we hear echoes of a strange tale—not a usual one in Northern heroic legend: the son of the enemy of her house, Ingeld son of Froda, fell in love with her and wedded her, disastrously. But that is extremely interesting and significant. In the background of the ancient feud looms the figure of that god whom the Norsemen called Frey (the Lord) or Yngvi-frey, and the Angles called Ing: a god of the ancient Northern mythology (and religion) of Fertility and Corn. The enmity of the royal houses was connected with the sacred site of a cult of that religion. Ingeld and his father bear names belonging to it. Freawaru herself is named “Protection of the Lord (of Frey)’. Yet one of the chief things told later (in Old Icelandic) about Frey is the story in which he falls in love from afar with the daughter of the enemies of the gods, Gerdr, daughter of the giant Gymir, and weds her. Does this prove that Ingeld and Freawaru, por their love, are “merely mythical”? I think not. History often resembles “Myth”, because they are ultimately of the same stuff’ (127 in collected essays).

Tolkien, J. R. R., The Silmarillion, ed. by Christopher Tolkien (London, 1977).

Tolkien, J. R. R. 1987. The Hobbit: Drawings, Watercolors, and Manuscripts, June 11–September 30, 1987 Patrick & Beatrice Haggerty Museum of Art, Marquette University, Milwaukee, Wisconsin. Milwaukee, WI: Marquette University. These are the bits I was able to prize from the snippet view on Google Books: 'The Pierpont Morgan Library graciously made available an original Tolkien letter to his Oxford friend Selby, commenting on The Hobbit at the time of its publication in 1937' (2). 'Transcription of J.R.R. Tolkien's Letter to His Oxford Friend, Selby (No. 53) // Dec. 14th 1937 // Dear Selby, ... // It was very nice of you to write to me; and although it is now some time ago, I hope you will forgive the delay. I have been ill of late. // I don't much approve of The Hobbit myself, preferring my own mythology (which is just touched on) with its consistent nomenclature - Elrond, Gondolin, and Esgaroth have escaped out of it - and organized history, to this rablle of Eddair-named dwarves out of Voluspa, newfangled hobbits and gollums (invented in an idle hour) and Anglo-Saxon runes. My elves have a more gracious and cunning alphabet which appears on the pots of gold in one of the coloured illustrations of the American [struck out: introduction] edition - if they have chosen that one. // However, there it is: I did not offer it for sale. // But as the MS. was discovered (in a nunnery) by one of G. A. and Unwin's people and an offer made for it, I let it go. I knew I was in for trouble. My children, for one thing, do not whooly approve of their private amusements being turned to cash; even to pay for the ex- ... rather a scrawl, but I am feeling rather better [corr. in Rateliff 2012 to 'tottery']. I hope things go well with you. ... Yours ever // JRRT ... Your corrections are correct. The thing was many years in the writing, and great care and ... + And Smaug is of course connected with smjuga since Icelandic was in a foolish moment substituted for the proper language of my tales. with the possible exception of the dust jacket

Tolkien, J. R. R., Beowulf and the Critics, Medieval and Renaissance Texts and Studies, 248 (Tempe, Arizona, 2002). Alas, nothing meaty on elves, tho’ ed’s notes in 223-24 think ylfe is singular and = ælf. Alas!

Tolkien, J. R. R., The Hobbit: Drawings, Watercolors, and Manuscripts, June 11-September 30, 1987 Patrick & Beatrice Haggerty Museum of Art, Marquette University, Milwaukee, Wisconsin (1987) XXXXX

Tollefsen, Deborah Perron, 'Wikipedia and the Epistemology of Testimony', Episteme, 6 (2009), 8-24; DOI: https://doi.org/10.3366/E1742360008000518

Toller, T. Northcote, An Anglo-Saxon Dictionary Supplement (Oxford, 1921)

C. Tolley, ‘Oswald’s Tree’, in Pagans and Christians: The Interplay between Christian Latin and Traditional Germanic Cultures in Early Medieval Europe: Proceedings of the Second Germania Latina Conference Held at the University of Groningen, May 1992, ed. by T. Hofstra, L. A. J. R. Houwen and A. A. MacDonald, Mediaevalia Groningana, 16/Germania Latina, 2 (Groningen: Forsten, 1995), pp. 149-73. [701:15.c.95.2759 NW1]

Tolley, Clive, ''Shamanism in Norse Myth and Magic'', FF Communications, 296-297, 2 vols (Helsinki: Academia Scientiarum Fennica, 2009). 'The tietäjä used various sorts of charm for healing. With an origin charm, the tietäjä seeks the origin of an illness with questions, divinations and dreams, and the knowledge gained represented knowledge of the illness’s essential nature, and hence power over it, so that the declaration of knowledge amounted to a cure. In other cases, where there was a spirit (or rather, any undesirable force) to be expelled, a banishment charm would be used ... Origin charms depict the birth of the illness itself. This is not in itself necessrily shamanic, but comparable notions are found in shamanic practices: thus the Nganasan shaman would familiarise himself with the origins of illnesses and could thereafter visit their dwellings to force them to repair their damage. Thus in shamanic understanding the origin of things like illnesses exists not only in the past, but in the otherworld, where they can be visited and acted upon. (Siikala 2002, 84-91)' (82). Tolley 2009, I 209 says: 'The most perceptive comments about the etymologies of áss, álfr and vanr have been offered by Huld (1998): surveying all the forms in Germanic languages, he concludes that the u-stem affiliation of the Norse áss is a later feature, and that it belonged originally to a heteroclitic declension, a-stmm in the singular and i-stem in the plural (cf. Old English os, gen. pl. esa), which Old English forms show an i-stem plural); he notes that i-stem plurals of this sort characterise ethnonyms, such as Old English Dene, 'Danes', and implies the concept of æsir and álfar living in human-type communities. Huld sees áss as an Indo-European so-derivative from the stem *H2en-H1-, 'breathe', hence 'spirit'. As an a-stem, the ancestral Germanic form of áss, *ansaz, would be homophonically identical to the word for 'beam', at least in the singular' (209).

Tomasek, Tomas, Das deutsche Rätsel im Mittelalter, Hermaea germanistische Forschungen, neue Folge, 69 (Tübingen: Niemeyer, 1994)

Toon, Thomas E., The Politics of Early Old English Sound Change (London, 1983).

Thomas E. Toon, ‘Old English Dialects’, in The Cambridge History of the English Language: Volume 1, The Beginnings to 1066, ed. by Richard Hogg (Cambridge: Cambridge University Press, 1992), pp. 409–51.

*Toon, Thomas E., ‘The Social and Political Contexts of Language Change in Anglo-Saxon England’, in English in its Social Contexts, ed. by Tim Machan and Scott (1992), pp. 28–46.

**[RQD]Toporova, T. V., ‘Iazyk i mif: gem. *Walundaz, *Welundaz’, Izvestiia Akademii Nauk, Seriia Literatury; Iazyka 48, no. 5 (1989 Sept-Oct), 442-453 (Russian!)

*Touber, Anton H., ‘Die Fee im deutschen Minnesang’, in Die Welt der Feen im Mittelalter/La monde des fées dans la culture medieval: II. Tagung auf dem Mont Saint-Michel/Ilème Congrès au Mont Saint-Michel (Mont Saint-Michel, 31. octobre–1er novermbre 1994), ed. by Danielle Buschinger and Wolfgang Spiewok, Griefswalder Beiträge zum Mittelalter, 32/Wodan, 47 (Griefswald: Reineke, 1994), pp. 185–93.

Townend, Matthew, ‘Pre-Cnut Praise-Poetry in Viking Age England’, Review of English Studies, n.s. 51 (2000), 349–70 (p. 353).

Townend, Matthew, Language and History in Viking Age England: Linguistic Relations between Speakers of Old Norse and Old English, Studies in the Early Middle Ages, 6 (Turnhout, 2002). 128–43 re Norse myth stuff in Ælfric and Wulfstan De Falsis Diis, reckoning inter alia that name-forms are legit etc.; cf. 121–27 on norse myth infl.on Æðelweard’s chronicle genealogies. Basically, these two are both in contact with norse mythological material. ; on the possibility that language contact is partly the cause of morphological collapses etc., Townend 2002, 196–201.

Treharne, Elaine, 'Making their Presence Felt: Readers of Ælfric, c. 1050-1350', in A Companion to Ælfric, ed. by Hugh Magennis and Mary Swan, Brill's Companions to the Christian Tradition, 18 (Leiden: Brill, 2009), pp. 399-422.

*Treherne, E. M., ‘A Unique Old English Formula for Excommunication from Cambridge, Corpus Christi College 303’, Anglo-Saxon England, 24 (1995), 185–211. Maybe importy re curses.

Trench, Richard Chenevix, On the Study of Words: Lectures Addressed (Originally) to the Pupils of the Diocesan Training-School, Winchester, 25th edn (New York: Widdleton, 1866). http://books.google.com/books?id=L5oRAAAAIAAJ. 1st edn 1851 or so to judge from preface.

Trier, Jost, Der deutsche Wortschatz im Sinnbezirk des Verstandes: Von dem Anfängen bis zum Beginn des 13. Jahrhunderts, 2nd ed. (Heidelberg: Winter, 1973)

*Trinidale, W. Ann, ‘The Man with Two Wives: Maire de France and an Important Irish Analogue’, Romance Philology, 27 (1974), 466–78.

Tripp, Raymond P. Jr., More about the Fight with the Dragon: ‘Beowulf’ 2208b–3182, Commenanary, Edition and Translation (Lanham, MD: University Press of America, 1983)

Tripp, Raymond P., ‘Beowulf 1314a: The Hero as Alfwalda, “Ruler of Elves”, Neophilologus, 70 (1986), 630–32. alfwalda as ‘ruler of monsters’, ‘And that, of course, is precisely what Beowulf is’ (630). Hmm.

Tristram, Hildegard L. C. Von, ed. 1997–2003. The Celtic Englishes, Anglistische Forschungen 247, 286, 324, 3 vols. Heidelberg: Winter.

Trovato, Paolo, Everything you Always Wanted to Know about Lachmann's Method: A Non-standard Handbook of Genealogical Textual Criticism in the Age of Post-structuralism, Cladistics, and Copy-text (Padua: Libreriauniversitaria.it, 2014), https://books.google.co.uk/books?id=VZqlBAAAQBAJ&

Troyer, Christine De, '“And They Did So”: Following Orders Given by Old Joshua', in Her Master’s Tools? Feminist and Postcolonial Engagements of Historical-Critical Discourse, ed. by Caroline Vander Stichele and Todd Penner, Global Perspectives on Biblical Scholarship, 9 (Atlanta: Society of Biblical Literature, 2005), pp. 145--158 https://s3.amazonaws.com/academia.edu.documents/45354035/her_masters_tools-_gender_and_postcolonial.pdf?AWSAccessKeyId=AKIAIWOWYYGZ2Y53UL3A&Expires=1515386350&Signature=fhUXHoaHuWQPgfy4bd7KoCP%2Fijs%3D&response-content-disposition=inline%3B%20filename%3Dfeminisme.pdf#page=160

Trudgill, Peter, `Contact and Sociolinguistic Typology', in The Handbook of Language Contact, ed. by Raymond Hickey (Oxford: Blackwell, 2010), pp. 299–319.

Tschan, Francis J. (trans.), History of the Archbishops of Hamburg-Bremen, new edn. (New York: Columbia University Press, 2002) [1959]. 79.c.200.3.

Tugene, Georges. 2001. L’idée de nation chez Bède le Vénérable, Collection des Études Augustiniennes, Série Moyen Âge et Temps Modernes 37. Paris: Institut d’Études Augustiniennesfwi. Re Bede's dislike of Britons, recognises that it's both religious and ethnic/racial factors (22). Good. Also as Anglo-Saxon national sentiment (22)--interesting. General other contemporary evidence 22-24 and more on Bede specifically 24-26.
Read 55-58: looks important. 'L'inclusion des Romains dans le groupe des nations énumérées est un trait encore plus frappant : il n'est pas peu surprenant de voir une langue « des Latins » figurer parmi les langues vernaculaires parlées dans l'île. Bède justifie ce choix en expliquant que, par l'étude des Écritures, cette langue est devenue « commune à toutes les autres19 ». Cette explication, quelque peu embarrassée et assez énigmatique, nous occupera dans un chapitre ultérieur20. Contentons nous de relever pour le moment que la phrase de Bède revient à mettre les Romains sur le même pied que les autres nations insulaires' (55): 'The inclusion of the Romans in the group of nations listed is a still more striking: it is not surprising to see little language "of Latin among the languages spoken in the island. Bede justifies this choice by explaining that through study of the Scriptures, this language has become "common to all autres19. This explanation, somewhat embarrassed and somewhat cryptic, we will take a chapter ultérieur20. We be content to note that for the moment the sentence Bede back to the Romans on the same footing as other island nations.' NB p. 55 discusses use of 'lingua Latinorum': 'cette phrase est curieuse à bien des égards. ce que l'on en retiendra ici, c'est l'absence de toute attention particulière pour la langue des Anglais. l'énumération des langues parlées dans la brittania est marquée par une neutralité conforme à l'esprit d'objectivité qui charactérise ce chapitre d'introduction destiné à présenter les traits, physiques et humains, des îles britanniques. On notera également que les Bretons font tout naturellement partie de cet ensemble de nations qui célèbrent, chacune dans sa langue, mais à travers la même foi, la louange du vrai Dieu. Le détachement que Bède manifeste ainsi à l'égard de sa propre appartenance nationale et des animosités qui lui sont associées fait place, à partir de la fin du livre I, à une posture plus engagée et à une certaine âpreté de ton. Les Bretons sont abondamment vilipendés dans tout le reste de l'ouvrage, surtout pour avoir négligé d'évangélier les Anglo-Saxons, mais aussi pour professer des opinions hérétiques, ce qui va à l'encontre de l'unanimité célébrée dans la phrase citée à l'instant. L'inclusion des Romains dans le groupe des nations énumérées est un trait encoure plus frappant; il n'est pas peu surprenant de voir une langue "des Latins" figurer parmi les langues vernaculaires parlées dans l'île. Bède justifie ce choix en explicant que, par l'étude des Écritures, cette langue est devenue "commune à toutes les autres". Cette explication, quelque peu embarrassée et assez énigmatique, nous occupera dans un chapitre ultérieur [see ch 8, he says]. Contentons nous de relever pour le moment que la phrase de Bède revient à mettre les Romains sur le même pied que les autres nations insulaires.' (55).
Ch 8 'La division des langues et des nations: "quinque gentium linguis"' pp. 293-332. section I is 'La place des langues et des problèmes linguistiques dans l'HE', pp. 294-302. 294-96 gives a range of examples of how interested Bede is in lang--Agilberht being dismissed, Whitby, translations of names, Ceaulin, Oswine/Aidan, general proclivity for language-related work etc. Linguistic challenges to conversion 296-97 (again, usual e.g.s--Augustine turning back, Whitby, Nechtan). 297-98 re Caedmon, read the rest too! 'Un fait attire immédiatement l'attention : la liste des langues apparaît chaque fois dans un contexte orienté par un point de vue unitaire. Le morcellement linguistique n'est jamais mentionné sans être en même temps compensé par la présence d'un élément de cohésion' (299) 'One thing immediately attracts attention: the list of languages appears each time in a context guided by a unitary view. The linguistic fragmentation is never mentioned without being compensated by the presence of an element of cohesion.' Emphs how weird it is to focus on the languages of the isaldn rather than the peoples: Bede's doing something peculiar (not that he seems to have any real evidence behind this, but he's surely right). 'Comment expliquer ce voisinage de la langue latine avec [301] des langues vulgaires ? Etant donné le rôle qu'ont joué dans l'histoire de l'Église occidentale le problème de la traduction des Écritures et celui de l'utilisation du vernaculaire pour l'office divin, l'idée se présente naturellement à l'esprit que Bède a peut-être voulu affirmer la valeur des quatre langues nationales comme langues d'Église en face du latin. // L'hypothèse est tentante, mais elle ne résiste pas à l'examen' () 'Why the vicinity of the Latin language vulgar language? Given the role played in the history of the Western Church the problem of translation of the Scriptures and the use of vernacular for the divine office, the idea comes to mind that Bede may have wanted to assert the value of the four national languages as languages of the Church in front of Latin. The hypothesis is tempting, but it does not withstand scrutiny.'

Tulinius, Kári, Píslarvottar án hæfileika: Saga af hnattvæddri kynslóð (Reykjavík: JPV, 2010). 54 Dóra and Markús's room has a 'bronslíkneski af Þór sitjandi í hśæti með krosslaga hamar fyrir framan sig', among other modish trappings. 76-77 story of Bush and the King of Saudi Arabia. 86 random discussion of belief in angels. 100: Lilja Ásmundardóttir's 'Ljóð úr Dýramáli' mentions 'Postular og víkingar!'--worth checking what the poem actually says (what's a dýramál?). Tolkien comes up in conversation between Sóli and Geiri p. 119. First mention of a kreppa that I noticed on p. 126 re the Great Depression. 128-29 discussion of zombies and vampires--some self-conscious positioning of loanwords (zombí) vs Icelandic one (real and putative), but basically more mainstream European geek content. 'Frummrannsóknir doktor Mei Döpp [i.e. Made Up] frá Langtíburtistan' (129)--casual orientalism. 'íslensk stjórnvöld og íslenskir auðmenn hafa alltaf fengið að valta yfir þjóðina // alveg síðan Ísland var nýlenda og Danir réðu öllu degir Sóli þá er það eina sem Íslendingar gera þegar brotið er á þeim // [149] að fokking væla segi Geiri' (148--49). 157 2008 kreppa finally makes it into the story at who should be the moment of action of the characters, but eclipsed by wider experiences and events in their lives. 206-208 Sri Lankan folktale.

Tulinius, Torfi, XXXXXmitchell

Tulinius, Kári, 'So What're These Elves I Keep Hearing About?', The Reykjavík Grapevine (2014.1), 10. 20.1.2014 http://www.grapevine.is/Home/ReadArticle/So-Whatre-These-Elves-I-Keep-Hearing-About

Tunón, H., C. Olavsdotter and L. Bohlin, ‘Evaluation of Anti-Inflammatory Activity of some Swedish Medicinal Plants: Inhibition of Prostaglandin Biosynthesis and PAF-induced Exocytosis’, Journal of Ethnopharmacology, 48 (1995), 61–76. They think Solanum dulcamara is pretty good.

Tuohela, Kirsi, ‘Feeling Sick: On Change and Gender in the Cultural History of Illness’, in History and Change, ed. by Anu Lahtinen and Kirsi Vainio-Korhonen, Studia Historica, 71 (Helsinki: SKS/Finnish Literature Society, 2004), pp. 46–56. Foucault inspires study of the medical gaze and objectivisation of the patient. But, ‘I find it important that we should stop treating sick persons as mere objects for the medical gaze and instead start to see them as active aents in their own life situations. They can be approached as sick persons who despite their illness create their own meanings and understandings of it’ (50). Emphs the importance of everyday medicine as a cognitive system outwith biomedical, popular or alternative medicines, following Karin Johannisson (50–51). 55 stuff on madness; brings to my mind the idea that madness can be an important way of saving the face of the patient and (in this case) her family when they fly in the face of social ideals.

*Turner, D., ‘Thunderfield, Surrey: Central Place or Shieling?’, Medieval Settlement Research Group Annual Report, 12 (1997), 8–10.

*Turner, Sam, Making a Christian Landscape: The Countryside in Early Medieval Cornwall, Devon and Wessex (2006). This book presents a new interpretation of the development of early medieval landscapes. It stresses the importance of political and religious ideology in both the 'Celtic' west (especially Cornwall) and the 'Anglo-Saxon' east (especially the Wessex counties of Devon, Somerset and Wiltshire). Using innovative new research methods, and making expert use of archaeology, place-name evidence, historical sources and land-use patterns, it challenges previous work on the subject by suggesting that the two regions have much in common. Its central argument is that Christian ideology played a key role in the formation of the early medieval landscape in south-west Britain and western Europe generally. This took the form of a reorientation away from a dispersed pattern of ritual sites in favour of a set-up in which important ecclesiastical centres in lowland locations became the principal focuses of a range of economic and social as well as religious activities. 224p, 16p. of colour, c. 60 b/w illus, maps, tbls (University of Exeter Press 2006)

**[RQD]Turner, V., and .E. .Bruner (eds), .The .Anthropology .of .Experience . (Chicago, . 1977). . Interesting . re . story . as .handling . experience. [not in GUL]

*Turville-Petre, G., ‘The Cult of Freyr in the Evening of Paganism’, Proceedings of the Leeds Philosophical and Literary Society, III, iv (1935), c. 322.

Turville-Petre, G., ‘A Note on the Landdísir’, in Early English and Norse Studies Presented to Hugh Smith in Honour of his Sixtieth Birthday, ed. by Arthur Brown and Peter Foote (London, 1963), pp. 196–201. Notes modern Icelandic word landdísir, they live in mounds (196). Adduces ON parallels with usual lack of crit of saga-ev. etc., concludes that dísir are ‘dead female ancestors’ (201); ‘From these very short notes we may conclude that the landdísir of the Ísafj²rðr were dead women ancestors of the people who lived there. They had come to be venerated, being goddesses at once of death, fertility, and rebirth’ (201). Not very plausible or useful.

Turville-Petre, E. O. G., Myth and Religion of the North (London: Weidefeld and Nicolson, 1964) [Edinburgh .293 Tur]

Turville-Petre, E. O. G., ‘Fertility of Beast and Soil in Old Norse Literature’, in Old Norse Mythology: A Symposium, ed. by Edgar C. Polomé (Austin & London, 1969), pp. 244–64. Handy survey re Freyr really, with some good little points. Worth rereading in more detail.

Turville-Petre, Gabriel, ‘The Cult of Óðinn in Iceland’, in Nine Norse Studies, Viking Society for Northern Research, Text Series, 5 (London: Viking Society for Northern Research, 1972), pp. 1–19. repr. from Studia Islandica, 17 (1958), 5–25 with postscript and in English not Icelandic! Doesn’t give precise original title. ‘However that may be, it is plain when we read the Sagas of Icelanders and the Landnámabók attentively that the gods played an important part in the lives of ancient Icelanders; they had their place in the social order. We know that “temples” were set up in many parts of the country, and there can be no doubt that one god or more was worshipped in each of them. // The author of a section of the Landnámabók (Hauksbók, ch. 268) included a chapter from the Law of Úlfljótr (Úlfljótslög[hooked o]), describing various practices observed in the chief temples. It is said there, among other things: // An arm-ring, weighing two ‘ounces’ or more, must be kept in every chief temple ... Everyone who had to perform legal business in court must first swear an oath on that ring and name his witnesses ... ‘I call to witness of this’, he must say, ‘that I swear an oath on the ring, a legally binding oath. So help me Freyr and Njö[hooked o]rðr and the all-powerful (almáttki) god that I shall prosecute this case or defend it, bear witness or deliver judgement or sentence as I know to be most just, most true and in closest accord with the law’ (4). Goes on to discuss who the unnamed god is, dismissing Þórr and Ullr in favour of Óðinn. Covers Freyr’s cult on Iceland 7–8; ‘It is obvious that the authors of Gísla saga and Víga-Glúms Saga saw Freyr as a god of fertility, as did Norwegians and Swedes’ (7)--in the former Þorgrímr Freysgoði’s haugr never froze; ‘We may aslo remember Gísli’sverse as he gazed at Þorgrímr’s howe in winter, exclaiming in cryptic (ofljóst) language that he saw shoots sprouting upon it. // According to Víga-Glúms Saga, Freyr is again god of fertility. Near to his temple at Hripkelsstaðir lay the fruitful cornfield Vitazgjafi (the Certain Giver), upon which crops never failed’ (7). ‘As god of fertility, Freyr was god of the harvest. Norwegians used to drink a toast to Freyr for fruitful harvest. Icelanders, breeding animals and fishing more than cultivating crops, were, therefore, less dependent on the harvest than their kindred peoples of Norway and Sweden. It is not surprising that medieval writers in Iceland state that Freyr was particularly the god of the Swedes’ (8).

Turville-Petre, E. O. G., Scaldic Poetry (Oxford, 1976)

Turville-Petre, Joan, ‘On Ynglingatal’, Mediaeval Scandinavia, 11 (1978–79), 48–67.

Tyers, Ian, Jennifer Hillam and Cathy Groves, ‘Trees and Woodland in the Saxon Period: The Dendrochronological Evidence’, in Environment and Economy in Anglo-Saxon England: A Review of Recent Work on the Environmental Archaeology of Rural and Urban Anglo-Saxon Settlements in England, Council for British Archaeology, Research Report, 89 (York, 1994), pp. 12–22. A bit heavy for me but basically shows that dendrochron may help us to clock how much reforestation there was after romans go; but they don’t have much of certainty themselves to offer. But cite alongside Rackham to show things may move forward?

Tyler, Damian, ‘Reluctant Kings and Christian Conversion in Seventh-Century England’, History: The Journal of the Historical Association, vol. 92.2 no. 306 (April 2007), 143–61. Only read the abstract, from which it seems to argue that conversion is not an easy or straightforwardly advantageous option for early A-S kings.

U

Uebel, Michael, ‘Unthinking the Monster: Twelfth-Century Responses to Saracen Alterity’, in Monster Theory: Reading Culture, ed. by Jeffrey Jerome Cohen (London, 1996), pp. 264–91.

Úlfhildur Dagsdóttir, `Hryllilegar hremmingar á hálendinu', ''Tímarit Máls og menningar'', 73.4 (November 2012), 112--17. 'Sýn Lovecrafts er náskyld hryllingi þeim sem Jospeh Conrad lýsir í Innstu myrkrum (1899), en þar er það einmitt hið ókannaða svæði, utan landkönnunar og vestrænnar síðmenningar, sem býr yfir hinum hreina hryllingi: "Þetta er hryllingur! Hryllingur!"': interesting that although the book is totally focused on Iceland, the review still reaches for Africa as a reference point.

Undorf, Wolfgang, `Cultural Contacts in Economic Terms: Research on Book Trade with Scandinavia in the Fifteenth and Early Sixteenth Centuries', in Frontiers in the Middle Ages: Proceedings of the Third European Congress of Medieval Studies (Jyväskylä, 10-14 June 2003), ed. by O. Merisalo and P. Pahta, Textes et Études du Moyen Âge, 35 (Louvain-la-Neuve: Fédération Internationale des Instituts d'Études Médiévales, 2006), pp. 467-75 Only Denmark and Sweden have presses, and these struggle to survive, not because of the lack of a market (apparently the traditional view) but because of a flood of competition from Germany and Italy--including, it looks to me, at least one Danish printer based in Italy.

Unnur Jökulsdóttir, Hefurðu séð huldufólk? Ferðasaga (Reykjavík: Mál og Menning, 2007). Intro focuses on Guðbergur Bergsson [1932--]'s gran's álfatrú (9-10). Grandparents important again then. 'Tíminn leið og ég eyddi mörgum árum í að sigla um heiminn á lítilli seglskútu og hugsaði ekki mikið um huldufólk og álfa. En þegar eg fór um landið fyrir nokkrum árum og hitti fólk til að mynda og spjalla við fyrir bókina Íslendingar fannst mér það sérstætt hversu margir töluðu um huldufólk og samskipti sín eða annarra við það eins og um væri að ræða jafnhversdagslegan og sjálfsagðan hlut og fólkið í fréttunum eða nágranna á næsta bæ. Þessi trú virtist enn lifa góðu lífi og var meira en bara trú og sögur, því ég hitti fólk sem var raunverulega að lýsa samskiptum sínum við huldufólk og álfa' (10). 'Fólk syr oft hvort munur sé á huldufólki og álfum og hver hann sé þá. Í þessari bók verður notast við skilgreiningu Helga Hallgrímssonar, náttúrufræðings á Egilstöðum, sem segir að í sínum huga séu álfar samheiti yfir verur í mannsmynd að undanskildum dvergum. Huldufólk er þá ein tegund álfa' (11). Last ch. is called 'Náttúran nærir sálina' (273--75). It doesn't seem to discuss huldufólk as nature as such, though it does open with a pastoral description of an autumn day in the garden. But the title clearly indicates the elves-and-nature collocation anyway. 'Í byrjun ferðar var ég dálítið ringluð á öllum þessum tegundum hulduvera sem fólk sagði mér frá og uppgötvaði innra með mér að ég var að leita að "hreinræktuðu huldufólki", svona eins og því er lýst í þjóðsögunum og eins og talað var um það í minni sveit. En smám saman sætti ég mig við að í huldufólkstrúnni eru nýbúar, nýjar sortir af álfum sem sjáendur tala um og lýsa. Eitthvað sem ekki er til í eldri sögum og sannar að þessi trú er á hreyfingu. Og það koma nýjar verur inn í sagnaheiminn, enda er munnleg sagnahefð alltaf sambland af ytri áhrifum og gömlum arfi' (273).

**Unwerth, W. von, Untersuchungen über Totenkult und Óðinnverehrung bei Nordgermanen und Lappen (Breslau 1910, p. 30 re cf.: ‘Some scholars have assumed that, because of the shared features, there is identity between the family of elves and the souls of the departed, among them Jan de Vries who supports his view by pointing to the alf who is still present in a similar aspect in Dutch folk belief’ (Motz: 100) [not in Glas comp. cat.]

Uspenskij, Fedor, ‘A toponymic Aspect of the Euhemeristic Concept: Comments of Snorri’s Interpretation of Asgarðr [sic], Miðgarðr and Útgarðr in the Prose Edda and Ynglingasaga’, in Old Norse Myths, Literature and Society: Proceedings of the 11th International Saga Conference, 2–7 July 2000, University of Sydney, ed. by Geraldine Barnes and Margaret Clunies Ross (Sydney: Centre for Medieval Studies, University of Sydney, 2000), p. 540. XXXXpublished anywhere properly?

Utz, Richard, 'Medievalism Studies and the Subject of Religion', in Medievalism on the Margins, ed. by Karl Fugelso, Vincent Ferré and Alicia C. Montoya, Studies in Medievalism, 24 (Cambridge: Brewer, 2015), pp. 11--19. Nicely emphasises how medievalists politely avoid discussing the medievalism of modern Christianity, but that wider discourses on Islam do not shy from this (though Utz doesn't discuss Islam, at least here.). 'unlike the majority of the existing academic work in medievalism studies, she explores forms of medievalism "still closer" to the Middle Ages itself, when much of "what we today identify as the medieval may have continued unobserved and uninterrupted" ' (12): good point. Article asks why, then, we don't attend more to other ongoing medieval practices, viz. 'the enduring presence of religion per se' (12). 'time itself and a conscious temporalizing perspective on all subject matter become lead indicators for the advent of modernity; (13)--good point. So engagements in medieval behaviour aren't a historicizing 'medievalism' but 'a synchronistic religious act' (16). Ends by supporting historicising medievalist research as a means to criticise abuses of power etc. in modern churches.

Utz, Richard, 'Google's Medievalism and why it Matters', in Corporate Medievalism II, ed. by Karl Fugelso, Studies in Medievalism, 22 (Cambridge: Brewer, 2013), pp. 21--28 cites Leslie J Workman, 'Medievalism and Romanticism', Poetica 39--40 (1994), 1--34. 'The unique continuity of a more than half-hearted Anglo-American medievalist/romanticist resistance to introducing scientistic/scientific paradigms into the reception of medieval texts is noticeable, for example, in the reluctant acceptance of Lachmannian philology at British and American colleges and universities' (22).

Utz, Richard, 'Coming to Terms with Medievalism', European Journal of English Studies, 15 (2011), 101--13 (DOI: 10.1080/13825577.2011.566691). 'This religion-based denial of historicity demonstrates that temporality and the semantics of temporality are among the central concerns of modern thought' (102).

V

Valente, Roberta L., ‘Gwydion and Aranrhod: Crossing the Borders of Gender in Math’, Bulletin of the Board of Celtic Studies, 35 (1988), 1–9. Unfortunately rather toothless, but does neatly describe G’s gender transgressions.

Valgerður Brynjólfsdóttir, ‘A Valiant King or a Coward? The Changing Image of King Hrólfr kraki from the Oldest Sources to Hrólfs saga kraka’, in Fornaldarsagornas struktur och ideologi: Handlingar från ett symposium i Uppsala 31.8–2.9 2001, ed. by Ármann Jakobsson, Annette Lassen and Agneta Ney, Nordiska texter och undersökningar, 28 (Uppsala: Uppsala Universitet, Institutionen för nordiska språk, 2003), pp. 141–56.

Van Arsdall, Anne, Medieval Herbal Remedies: The Old English Herbarium and Anglo-Saxon Medicine (XXXXX: Routledge 2002). 12– re how Cockayne thought A-S medicine was crap. 210–11 trans no. 140 in Herbarium: ‘White Hellebore (veratrum album L.), elleborus albus, Tunsingwyrt or Wedeberge // This plant, which is called elleborus albus or white hellebore, grows on hills, and it has leaves like a leek. The roots and the entire plant should be picked about midsummer because it is well suited to medications. To be recognised about this plant is that it has a small root, which is not so straight that it is not bent a little; it is brittle and fragile when it is dried, and when it is broken, it smells as though it sent out smoke, and is slightly bitter to the taste, and they have the violent and dangerous power that they often choke a person quickly. As we said before, one should dry this root and cut it into lengths like peas. Ten [211] pennies’ weight of this root will make many remedies for many conditions; however, it should never be given to take by itself because of its strength, but mixed with some other food in the amount commensurate with the illness, that is, if the condition is very serious, give it to drink in beer or dark, thick soup. // 1. For diarrhea, give this to eat in pea broth or with the plant called oriza with flour; however, all these should first be simmered in light beer and softened. // 2. Indeed, this plant cures all old, grievous and incurable conditions, so that, even though the person thought his health was to be despaired of, he will be cured’ (210–11).

Van Arsdall, Anne, 'Reading Medieval Medical Texts with an Open Mind', in Textual Healing: Essays on Medieval and Early Modern Medicine, ed. by Elizabeth Lane Furdell, XXXXXseries (Leiden: Brill, 2005), pp. 9-26. Kind of useful; citeable at any rate. 'Beginning with the early days of what can be considered mainstream medicine in the nineteenth century, older medical texts, particularly those from the Middle Ages, were regarded as interesting yet ineffectual, if not appalling, relics from the past. Because medieval remedies and treatment were considered worthless from a medical standpoint, scholars (most of them folklorists and linguists) plumbed them for other material, such as superstitions, charms, word formation, folklore motifs, herbal lore, and the like, and this influenced the way they were interpreted. They were simply not considered to be serious or useful in the context of medical practice' (9). I guess I largely agree, but Payne and the Wellcome thing much more positive than this would suggest--leech as lineal ancestor of modern medic. 'The Anglo-Saxon medical works ... are a case in point' (9)--or not... Dicusses Cockayne (probably shorter version of her Routledge book if I remembered that better) 9-12. 'If Cockayne really did wish people to read these works with contempt, he seems to have succeeded in some measure. for example, in his 1898 review of Cockayne's volumes, the Right Honourable Sir Herbert Maxwell agreed with the author's assessment of ancient medical practices in England and echoed responses to medieval medicine that can be heard still today. He wrote, "One turns indolently [to Cockayne'swork], to see what mad or blind pranks out forefathers played with the constitutions, and to thank God that we are not such blockheads as they. In truth, many of the remedies prescribed seem worse than the diseases they professed to cure" ' (12, with ref). Very scathing of Cockayne's archaising style--what about a bit of cultural relativism of your own, Anne? (12-13). 'If the malignng of early medieval medical texts in England had been unique to Cockayne, it would be one thing. However, historian Charles Singer not only continued in his footsteps, he broadened the scope of misconceptions and made them even more widespread through his numerous and oft-cited works' (13, cf. 13-14). Interesting that Van Arsdall doesn't present the Wright-Payne-Wellcome, nationalistic but positive strand at all, and is so unforgiving of the lack of cultural relativism in earlier medievalists. And although Singer explicitly operated in a modernist model, Cockayne obviously was pretty into his material, so something subtler must be going on there (Van Arsdall hints at this in discussing how we don't really know Cockayne's motivations). Moreover, she discusses MacKinney's Early Medieval Medicine, which was more relativist apparently (and ignored by Singer, apparently); Van Arsdall likes him and that might add more weight to the idea that views were more positive than we give them credit for (15). AND her punctuation's dreadful. Makes a big cultural relativist plea 16-17. 19-22 some anthropological comparisons for how our medieval herbals etc may have worked--doesn't strike me as partiuclarly insightful, but nice approach. Praises Cameron without being aware either that he's wrong in some of his medical materialst claims (understandably, because this book predates that ASE article) or without seeming to be aware of the problems in his approaches (22-23). 23-25 on faith and medicine, picking up on the Ziegler ed book.

Van de Noort, R., ‘The Context of Early Medieval Barrows in Western Europe’, Antiquity, 67 (1993), c.66.

Van Deusen, Natalie M., 'Sworn Sisterhood? On the (Near-) Absence of Female Friendship from the Íslendingasǫgur', Scandinavian Studies, 86 (2014), 52-71; https://www.jstor.org/stable/10.5406/scanstud.86.1.0052.

Kumkum Roy (trans.), '''Krittivasa Ramayana'': The Birth of Bhagiratha (Bengali)', in ''Same-Sex Love in India: Readings from Literature and History'', ed. by Ruth Vanita and Saleem Kidwai (New York: St. Martin’s, 2000) [repr. New Delhi: Macmillan, 2002], pp. 100-2 (trans. from Chandrodaya Vidyavinod Bhattacharyya (ed.), ''Sachitra Krittivasi Saptakanda Ramayana'' (Calcutta: Manoranjan Bandopadhyaya at Hitavadi Pustakalaya, 1914).

Dilipa ruled like Indra, the king of the gods, but was sad as he did not have a son. Leaving behind his two wives in the city of Ayodhya, Dilipa went in search of the Ganga. He performed a severe penance for countless years, living on water and fasting, but he neither found the Ganga nor became free of his sorrow. King Dilipa died and went to Brahma's world. On his death the city of Ayodhya was kingless. In heaven, Brahma and Indra were worried: "We have heard that Vishnu will be born in the family of the sun. How will this be possible if the line comes to an end?" All the gods consulted together and decided to send the three-eyed god, Shiva, to Ayodhya. Riding his bull, Shiva went to Dilipa's two queens and said to them: "By my blessings, one of you will have a son." Hearing Shiva's words, the two women said: "We are widows, how can we have a child?" Shankara replied: "You two have intercourse with one another. By my blessings one of you will have a lovely child." Having bestowed this boon, the god who destroys the three worlds went his way. The two wives of Dilipa took a bath. They lived together in extreme love. After some days, one of them menstruated. Both of them knew one another's intentions and enjoyed love play, and one of them conceived. Ten months passed, it was time for the birth. The child emerged as a lump of flesh. Both of them cried wih the son in their lap: "Why did the three-eyed one bless us with such as son? He has no bones, he is a lump of flesh, he cannot move about. Seeing him, the whole world will laugh at us." Weeping, they put him in a basket and went to the bank of the river Sarayu to throw him into the water. The sage Vashistha saw them and understood everything through his powers of meditation. He said: "Leave the child on the road. Someone will have compassion on him, seeing him helpless." The two of the, left their son on the road and went home. Just then the sage Ashtavakra came along for his bath. Bent at eight places, the sage walked with great difficulty. Seeing the child from a distance, Ashtavakra thought: "If you are mimicking me in order to make fun of me, may your body be destroyed by my curse. If, however, your body is naturally as it appears, may you, by my blessing, become like Madanmohan, the god of erotic love." Ashtavakra was as powerful as Vishnu, so neither his curses nor his blessings failed to bear fruit. He was a sage endowed with great and miraculous powers. The prince stood up. Through his powers of meditation, the sage came to know that this son of Dilipa was an auspicious one, a great man. The sage called the two queens, who took their son and returned home, delighted. The sage came too and performed all the sacred rituals. Because he was born of two vulvas (''bhagas'') he was named Bhagiratha. The great poet Krittivasa is a recognized scholar. In this Adi Kanda he sings of the birth of Bhagiratha.

Vanita, Ruth, 'Born of Two Vaginas: Love and Reproduction between Co-Wives in Some Medieval Indian Texts', GLQ: A Journal of Lesbian and Gay Studies, 11 (2005), 547–77. https://doi.org/10.1215/10642684-11-4-547

Vanita, Ruth, 'Naming Love: The God Kama, the Goddess Ganga, and the Child of Two Women', in The Lesbian Premodern, ed. by Noreen Giffney, Michelle M. Sauer, and Diane Watt (New York: Palgrave Macmillan, 2011), 119-30 ((ISBN|978-1-349-38018-3}} {{DOI|10.1057/9780230117198}}

Vanpaemel, J., 'History of the Hardening of Steel: Science and Technology', Journal de Physique Colloques, 43 (C4) (1982), 847-54. DOI:10.1051/jphyscol:19824139; https://hal.archives-ouvertes.fr/jpa-00222126.

Varoufakis, 2013 [2011] XXXXX.

*Vaughan-Sterlin, J. A., ‘The Anglo-Saxon Metrical Charms: Poetry as Ritual’, Journal of English and Germanic Philology, 82 (1983), 186–200.

Venclová, Natalie, ‘The Venerable Bede, Druidic Tonsure and Archaeology’, Antiquity, 76 (2002), 458–71

Verwijs, E., J. Verdam and F. A. Stoett, Middelnederlandsch Woordenboek, 11 vols (’S-Gravenhage: Nijhoff, 1885–1941)

Vésteinn Ólason, The Traditional Ballads of Iceland: Historical Studies, Rit, 22 (Reykjavík: Stofnun Árna Magnússonar, 1982)

Vésteinn Ólason, ‘Topography and World View in Njáls saga: With Special Reference to the Function of the Thing’, in Gudar på jorden: festskrift till Lars Lönnroth, ed. by Stina Hansson and Mats Malm (Stockholm: Östling, 2000), pp. 131–41.

Vésteinn Ólason, Dialogues with the Viking Age: Narration and Representation in the Sagas of the Icelanders, trans. by Andrew Wawn (Reykjavík: Heimskringla, 1998).

Veturliði Óskarsson, Middelnedertyske låneord i islandsk diplomsprog frem til år 1500, Bibliotheca Arnamagnæana, 43 (Copenhagen: Reitzel, 2003).

*Veyne, Paul, 1930, Title Did the Greeks believe in their myths ? : an essay on the Constitutive Imagination. Publ. info. Chicago : University of Chicago Press, 1988. [Classics RC910 VEY ]

The Complete Sagas of Icelanders, Including 49 Tales, ed. by Viðar Hreinsson and others (Reykjavík: Leifur Eiríksson, 1997)

Viðar Þorsteinsson and Yousef Ingi Tamimi, `Maður verður að hafa húmor fyrir sjálfum sér: Viðar Þorsteinsson og Yousef Ingi Tamimi ræða saman', in Íslam með afslætti, ed. by Auður Jónsdóttir and Óttar Martin Norðfjörð, Afbók, 4 ([Reykjavík]: Nýhil, 2008), pp. 142--51.

Viðar Þorsteinsson, ‘Nýhil, eða vandi hins nýja’, Skírnir (spring 2006), 207–11.

*Vierck, H., ‘Zwei Amulettbilder als Zeugnisse des ausgehenden Heidentums in Haithabu’, in Das archäologische Fundmaterial VII, ed. by C. Radtke, Berichte über die Ausgrabungen in Haithabu, 34 (Neumünster, 2002) 9–67 re valk-type pendants with horn and shield, pp. 20, 28.

Vijūna, Aurelijus, 'On the Old Icelandic Riddle Collection Heiðreksgátur,' Scandinavistica Vilnensis, 9 (2014), 167-80; doi:10.15388/ScandinavisticaVilnensis.2014.9.13.

Vilborg Davíðsdóttir, 'Elves on the Move: Midwinter Mumming and House-Visiting', in Masks and Mumming in the Nordic Area, ed. by Terry Gunnell, Acta Academiae Regiae Gustavi Adolphi, 98 (Uppsala: Kungl. Gustav Adolfs Akademien för svensk folkkultur, 2007), pp. 643-66

Vilhjálmur Árnason, `Something Rotten in the State of Iceland: “The Production of Truth” about the Icelandic Banks', in Gambling Debt: Iceland’s Rise and Fall in the Global Economy, ed. by E. Paul Durrenberger and Gisli Palsson (Boulder: University Press of Colorado, 2015), pp. 47--59. DOI: 10.5876/9781607323358.c005.

*Vincensini, Jean-Jaques, ‘Viol de la fée, violence de féerique. Remarques sur la vocation anthropologique de la littérature’, in La violence dans le monde médiéval, XXXX, Sénéfiance, 36 (Aix-en-Provence: CUERMA, 1994), pp. 545–59.

*Vleeskruyter, R. (ed.), The Life of St Chad (Amsterdam, 1953). 39–62 on Mercian as a pre-Alfredian literary dialect.

Vogel, Cyrille, ‘Pratiques superstitieuses au début du Xie siècle d’après le Corrector sive medicus de Burchard, évêque de Worms (965–1025)’, in Études de civilisation médiévale (Ixe–XIIe siècles): Mélanges offerts à Edmond-René Labande, professeur à l’Université de Poitiers, directeur du Centre d’Etudes Supérieures de Civilisation Médiévale à l’occasion de son départ à la retraite et du Xxe anniversaire du C.É.S.C.M. par ses amis, ses collègues, ses élèves (Poitiers: C.É.S.C.M., [1975]), pp. 751–61, repr. in Cyrille Vogel, En rémission des péchés: Recherches sur les systèmes pénitentiels dans l’Église latine, ed. by Alexandre Faivre (Aldershot: XXXXX, 1994), ch. 10. Merely transs of a few bits of Burchard’s Corrector.

*Voigts, Linda Ehrsam, ‘A New Look at a Manuscript Containing the Old English Translation of the Herbarium Apulei’, Manuscripta,20 (1976), 40–59 [H Ref.Aikakausl.]

*Voigts, L. E., ‘Anglo-Saxon Plant Remedies and the Anglo-Saxons’, Isis, 70 (1979), 250-68. [H Ref.Aikakausl.]

*Voigts, Linda E., ‘Scientific and medical books’ in Book Production and Publishing in Britain 1375-1475, ed. by Jeremy Griffiths and Derek Pearsall (Cambridge, 1989), pp. 345-402.

Voigts, Linda Ehrsam and Patricia Deery Kurtz, Scientific and Medical Writings in Old and Middle English: An Electronic Reference (Ann Arbor, 2000). CD-ROM. Looks dead handy. Actually dead confusing.

Voyles, Joseph B., Early Germanic Grammar: Pre-, Proto-, and Post-Germanic Languages (San Diego: Academic Press, 1992).

W

*Wack, Mary, Lovesickness in the Middle Ages (Philadephia: University of Pennsylvania Press, 1990)

Wade, James, Fairies in Medieval Romance (Basingstoke: Palgrave Macmillan, 2011)

Robert Wade. „Iceland as Icarus“. Challenge: The Magazine of Economic Affairs 52/3 (2009): 5−33.

Wade, Robert H. and Silla Sigurgeirsdóttir, 'Iceland’s Rise, Fall, Stabilisation and Beyond', Cambridge Journal of Economics, 36 (2012), 127–144, DOI: 10.1093/cje/ber038. Accessed from http://gesd.free.fr/icewade.pdf

Wagner, Ewald, Grundzüge der klassischen arabischen Dichtung, Grundzüge, 68, 70, 2 vols (Darmstadt: Wissenschaftliche Buchgesellschaft, 1987-88). 'Einem Rätsel, das aus einer Rechenoperation bestand, sind wir bereits in der Erzählung von dem klugen Beduinenmädchen bei an-Nābiġa begegnet (s. I, S. 165-166). Aus der Umayyadenzeit kennen wir rätselartige Verse von Dū r-Rumma, die den Dinggedichten bereits sehr ähnlich sind. Eine größere Anzahl davon steht in einem einzigen Gedicht, jeweils, wie auch viele der Dinggedichte, mit "manch ein" (wāw rubba) beginnend. Das Gesamtgedicht fängt ganz normal mit einem an die Geliebte Mayya gerichteten nasīb an. Die Rätsel übernahmen offensichtlich die Funktion der Spruchweisheiten in anderen qaṣīden. Die Araber haben das Gedicht Uḥǧīyat al-ʿArab genannt, das "Rätselgedicht der Araber". Hier seien einige Verse wiedergegeben (EMac 24/37-40; 43; EAṢāl 49/37-40; 43): [p. 136] In wie manch einem weder Geistern noch Menschen zugehörigen Dorf mit ineinander übergehenden Toren und schief gebaut [Ameisenhügel] ließen wir uns nieder, obwohl wir dort gar keine Bewirtung suchten. Es war vielmehr als unser Rastplatz vorherbestimmt. Wie manch einen sündenfrei und völlig unschuldig Geschlagenen brach ich eilig für meine Genossen [in der Asche gebackener Brotfladen, der geschlagen wird, um die Asche zu entfernen]. Die zarten Seiten wie manch einer Schwarzen in der Form eines Schildes suchte ich meinem Genossen zu entreißen (und er mir), weil wir uns ihr gegenüber nicht mehr gedulden konnten [Leber]... Auf wie manch eine nur mit der kunya (s. o. S. 68, Anm. 85) benannte, deren (wirklichen) Namen die Leute nicht kennen, traten wir mit den Füßen, obwohl sie nichts Unziemliches zu uns gesagt hatte [Chamäleon = Umm Ḥubain, also eine kunya].'

Wagstrom, Thor, 'Broken Tongues and Foreign Hearts: The Religious Frontier in Early Nineteenth-Century South Africa and New Zealand', in Indigenous Peoples and Religious Change, ed. by Peggy Brock, Studies in Christian Mission, 31 (Leiden: Brill, 2005), pp. 51–78. useful map of the mission froniter in southern Africa 77. Handy overall survey of how missionaires got on in earlier C19, though nothing very surprising.

Walkden, George, 'The Status of Hwæt in Old English Poetry', English Language and Linguistics, 17.3 (2013), 465–88; doi:10.1017/S1360674313000129

Wallace-Hadrill, J. M., Bede’s Ecclesiastical History of the English People: A Commentary (Oxford: Oxford University Press, 1988). 'It is characteristic of Bede to record both forms of Caelin's name, as he would have found them in the record before him. He can have had no other reason' (59). 'The form Caelin could be either Kentish or Northumbrian; the form Ceaulin is specifically West Saxon, as Bede implies: see Campbell, Old English Grammar, pp. 69-70' (p. 220) (which is the discussion of pal. diph. and doesn't cite this name).

Wallenberg, J. K., Kentish Place-Names: A Topographical and Etymological Study of the Place-Name Material in Kentish Charters Dated before the Conquest, Uppsala Universitets årsskrift 1931: filosofi, språkvetenskap och historiska vetenskaper, 2 (Uppsala, 1931). Quoting S877 text (I guess from BCS or otherwise Kemble, but include ME translation’s spellings in brackets) 336–38. ‘þissind þæra twægra swulunga landgemæra to Burhwara felda (Burwwardfeld): þæt is ærest, on Rammis hirste (Rammyshyrst); of Rammis hirste on Wirestede (Wyrstede); fram Wirestede to Lurdinga dene (Lurdingdene); of Lurdinga dene (Lordyngdene) to Ealdrig seaþe (Aldrykseth); of Ealdrig seaþe to Atersce (Aterske); of Atersce [to] Ælfrucge (Alfryng); of Ealfruige (Alfrynge) to Peallestede (Pallestede); of Peallestede to Suþland (Suthland) eft to Rammes hyrste (Rammyshyrst); and an dene to Bingdene (Bynidene) hatte.’ (338). Reckons in boundaries of Challock 126 A11. NB he reckons Wirestede is Pested, de Perstede 1292; ‘W and P are easily confused’—presumbly by the guy who copied the OE text, then, mistaking p for wynn (346). 116 J10 in Challock. But also ‘Atersce probably stands for acersce from OE āc ‘oak’ + ersc ‘stubble-field’ ’ (347). NB this her reckons ‘possible Akhurst Fm (6”) near Shepherds Hill 116 H11’ (347). Trail of identified places seems to go cold hereafter tho’, but he guesses Bingdene maybe Benenden 126 F4. ‘Ælfrucge, Ealfruige may possibly contain OE ælf ‘elf’ + hrycg ‘ridge’ or, cf. the ME forms Alfrynge, it may perhaps be an -ing-formation from OE Ælfhere, pers.n. or the like’ (347). Hmm, thanks…

Walonen, Michael K., Contemporary World Narrative Fiction and the Spaces of Neoliberalism (London: Palgrave Macmillan, 2016). Ch 3 looks at DeLillo's Cosmopolis. 'Even with the rising inequalities and forms of disenfranchisement inaugurated by the neoliberal turn cast more nakedly into the limelight by the 2008 financial collapse and its aftermath, widespread popular and academic recognitions of this radically altered political economic order are still in their fledgling states, so the nature of the difficult paths that can be taken towards beginning to bring about egalitarian change to this order is somewhat uncertain. What is clear, however, as David Harvey argues throughout his Spaces of Hope, is that given how global free mar- ket capitalism operates through international flows of capital and pitting national labor populations competitively against each other, any such opposition will have to be transnational in character' (166).

Wamers, Egon, ‘Hammer und Kreuz: Typologische Aspekte einer nordeuropäischen Amulettsitte aus der Zeit des Glaubenswechsels’, in Rom und Byzanz im Norden: Mission und Glaubenswechsel im Ostseeraum während des 8.–14. Jahrhunderts: Internationale Fachkonferenz der Deutschen Forschungsgemeinschaft in Verbindung mit der Akademie der Wissenschaften und der Litertur, Mainz Kiel 18.–25. September 1994, ed. by Michael Müller-Wille, Akademie der Wissenschaften und der Literatur: Abhandlungen der geistes- und sozialwissenschaftlichen Klasse, Jahrgang 1997, 3, I–II, 2 vols (Stuttgart: Steiner, 1997), I pp. 83–107

Ward, Benedicta, The Venerable Bede (London: Chapman, 1998). looks kind of rubbish and ‘what a nice chap’

Ward-Perkins, Bryan, ‘Why did the Anglo-Saxons not become more British?’, English Historical Review, 115 (2000), 513–33. Nothing much new to say either. Amazing. It’s saved in your texts folder. 514 peddles the usual lack f loanwords thing, not mentioning Welsh lack.

Wareham, Andrew, ‘The Transformation of Kinship and the Family in Late Anglo-Saxon England’, Early Medieval Europe, 10 (2001), 375–99. Re trasition from bilateral and ego-centres models of descent and kinship to patrineal, c. C10. Links it with ‘the investment of aristocratic energy and resources in monstic programmes, and to subtle changes in lay involvement with the rituals associated with death and the salvation of souls’ (375). ‘During the third and fourth quarters of the tenth century the popularity of the monastic reform movement with the laity encouraged the investment of aristocratic wealth in ways which simultaneously strengthened the authority of extended kin-networks and laid the foundations for their demise, by the emphasis upon male-orientated strategies. Noblemen and women became more aware of and sensitive to agnatic and patrilineal ideologies of kinship, while matrilineal, cognatic and some “fictive” ones gradually disappeared from the social and spiritual horizons. In short, although the structure of kinship was still organized within the framwork of extended kinship, the points of orientation had altered to such an extent that it led naturally towards the intermediate stages in the transformation of kinship, as outlined at the beginning of this article’ (398). I still find this article hard to follow but am at least suspicious of its acceptance of the C11 shift so well questioned by Stafford 1995 (not cited as far as I noticed).

Warner, Rubie D-N. (ed.), Early English Homilies from the Twelfth-Century Manuscript MS Vesp. D. XIV, Early English Text Society, 152 (London: Kegan Paul, Trench, Trübner, 1917)

*Warren, W. L. (ed.), The Leofric Missal (Oxford, 1883).

Wartburg, Walther von, Französisches etymologisches Wörterbuch: eine Darstellung des galloromanischen Sprachschatzes (Bonn: Schröder, 1922-). s.v. ūnio good on etymology of onion. No mention of CGl evidence,which is consistent with me not finding any. Tidy up ref, since it's now on its rev. 2nd edn. New version s.v. acĭdŭla 'sauerampfer', gives loads of French dialectal forms, the standard being oisele f. 'rumex acetosa'. 'Lt. acĭdŭla[small caps] ist ursprünglich das fem. des adj. acĭdŭlŭs "säuerlich". Als benennung des sauerampfers kommt es in texten nicht vor, findet sich aber mehrfach in späteren glossen, BaustMuss 542, 554. Es ist heute rät. ... in Frankreich lebt es besonders im zentrum und im osten (oben I). Die ältere lt. benennung der pflanze, oxalis, hat sich erhalten im frpr. und in Südfrankreich. Dass sie ursprünglich auch im gebiet von acĭdŭla[small caps] gelebt hat, wird erwiesen durch den anlautenden vokal von oseille. Die vertreter von oxalis (hier 7, 451) lauten meist salette. Sie haben ihren anlaut wohl verloren, weil sie als ablt. von sal[small caps] empfunden werden 9). Das wort hat in vielen mundarten das suffix gewechselt (zu -eola[small caps]); die formen sind hier nicht von denen auf -eille geschieden. Auch andere veränderungen hat das wort erlitten, wie z. b. den antritt eines initialen n-. // Der westen Frankreichs, von der Gaskogne bis in die Bretagne bezeichnet den sauerampfer mit vinette (ablt. von vīnum[small caps], hier 14, 479b). Im östlichen Südfrankreich herrscht aigreto, albt. von acer[small caps] (hier 24, 95), in den nördlichen mundarten (wallon. pik. norm.) surelle, eine ablt. von sur[small caps] (hier 17, 289 a). Überall ist der säuerlich geschmack der pflanze der grund zur benennung. [refs...] // In glossen ist die form accitula (wohl für *acitula) belegt, s. GGl 1, 14 [I didn't find it there...], in der bed. "bündel von zwiebeln", accitulum "kuckuckszwiebel". Sie ist wohl aus acidula umgebildet unter dem einfluss von acetum[small caps]. Daher dann mlt. acetula, acitura, acetora, s. Dief. Diese delehrten bildungen leben merkwürdigerweise in den Westalpen weirer (II). --In jüngerer zeit ist das adj. acidulus entlehnt worden (III).' (vol 24, 106-7). NB that the gloss stuff is just straight from the index to Goetz's edn and therefore dead old.

**Wasserschleben, F. G. A. (ed.), Reginonis abbatis Prumensis libri duo de synodalibus et disciplinis ecclesiasticis (Leipzig, 1840), 355 re Regino and ‘wild hunt’ stuff.

*Wasserschleben, F. G. A. (ed.), Die Bussordnungen der abendlandischen Kirche nebst einer rechtsgeschichtlichen Einleitung (Halle: Graeger, 1851) Store A8-a.13

*Wasserstein, D. J., ‘The Language Situation in Al-Andalus’, in Studies on the Muwassah and the Kharja, ed. by A. Jones and R. Hitchcock (Oxford, 1991), pp. 1–15.

Waszink, J. H. (ed.), Carmen ad Flavium Felicem de resurrectione mortuorum et de iudicio Domini, Florilegium patristicum tam veteris quam medii aevi auctores complectens, supplementum, 1 (Bonn, 1937).

Waterhouse, Ruth, ‘Beowulf as Palimpsest’, in Monster Theory: Reading Culture, ed. by Jeffrey Jerome Cohen (London, 1996), pp. 26-39. Pants literary fluff.

Watkins, Calvert, How to Kill a Dragon: Aspects of Indo-European Poetics (Oxford: Oxford University Press, 1995). Part 7 is ‘From Myth to Charm’, 519–44, but nothing in it that I found useful, and little enough that seemed convincing offhand.

Watson, Jonathan, ‘The Finnsburh Skald: Kennings and Cruces in the Anglo-Saxon Fragment’, Journal of English and Germanic Philology, 101 (2002), 497–519.

Watson, Jonathan, ‘Writing Out “Óðinn’s Storm”: The Literary Reception of an Oral-Derived Template in the Two Versions of La3XXXXXamon’s Brut’, in Oral Poetics in Middle English Poetry, ed. by Mark C. Amodio, Albert Bates Lord Studies in Oral Tradition, 13 (New York: Garland, 1994), pp. 209–36. Óðinn’s storm turns out just to be the beasts of battle, and funnily enough, La3amon writes about that. Hmm.

Watson-Gegeo, Karen Ann, 'Mind, Language, and Epistemology: Toward a Language Socialization Paradigm for SLA', The Modern Language Journal, 88 (2004), 331-50. http://www.jstor.org/stable/3588782.

Watts, Victor (ed.), The Cambridge Dictionary of English Place-Names Based on the Collections of the English Place-Name Society (Cambridge: Cambridge University Press, 2004). ''The Cambridge Dictionary of English Place-Names Based on the Collections of the English Place-Name Society'', ed. by Victor Watts (Cambridge: Cambridge University Press, 2004), {{ISBN|9780521168557}}. p. li has a map showing borough for *beorg in pns—cite re WfL; not otherwise commented on; lii re places where bury does and implicitly does not denote iron-age forts probably worth cfing too. s.v. ELVEDEN ‘Suff TL 8279. Probably ‘elf valley’. Eluedēna, Heluedana –dona, Haluedona 1086, Eluedene c.1095, -den 1179, Elveden 1242, Elden 1610. OE elf, genitive pl. elfa, + denu. Alternatively this might be “swan valley”, OE elfet-denu < elfitu + denu. DEPN, cf. E&S 19.156’ (215).

BEESTON 'Bent-grass farm'. OE *bĕos + tŭn. Victor Watts (ed.), ''The Cambridge Dictionary of English Place-Names Based on the Collections of the English Place-Name Society'' (Cambridge: Cambridge University Press, 2004), s.v.

Way, Albertus (ed.), Promptorium Parvulorum sive Clericorum: Lexicon Anglo-Latinum Princeps, Auctore Fratre Galfrido Grammatico Dicto, Camden Society Publications, 25, 54, 89, 3 vols (London: Camden Society, 1843–65) [540.01.c.1.25/54/98]. Based on Harley 221, many others (i, v-vi). Nowt sv. Satyrus etc. ‘Elfe, spryte. Lamia cath. et ug. in lanio.’ ‘The Catholicon explains lamia to be a creature with a human face, and the body of a beast, or, according to a gloss on Isai. xxxiv, 14, a sort of female centaur, which enterest houses when the doors were closed, as old wives’ tales went, and cruelly used the children, whence the name, ‘quasi lania, a laniando pueros.’ The ancient leeches have given in their books numerous charms and nostrums for the relief of children ‘taken with elvys;’ among which may be cited the following from a curious *medical MS. of XVth cent. in the possession of Sir Thomas Phillips. ‘For a chylde that ys elfe y-take, and may nat broke hys mete, that hys mouthe ys donne (sic.) Sey iij tymes thys verse, Beata mater munere, & c. In the worchyppe of God, and of our Ladi, sey iij pater noster, and iij aueys, and a crede; and he schal be hole.’ In *Sloane MS. 73, f. 125, it is directed to ‘take þe roote of gladen and make poudre þerof, and ­eue þe sike boþe in his metes, and in hise drynkis, and he schal be hool wiþinne ix dayes and ix ni­tis, or be deed, for certeyn.’ William Langham, practitioner in physic, recommends this same remedy in his Garden of Health, 1579; and orders the root and seeds of the peony to be hung about children’s necks, as a charm against the haunting of the fairies and goblins. The term elf is not, however, applied exclusively to mischievous spirits, but to fairies generally. See in Brand’s Popular Antiquities detailed observations on the Fairy Mythology … [cites Cath ang] Horman [William, Vulgaria Puerorum, Pynson 1519, Wynkyn de Worde 1530, 879.b.26.169] seems to speak of elves as a sort of vampires: ‘No man stryueth with deed men but elfis, laruæ;’ [sic re punct and it] and **Palsgrave give [sic] ‘elfe, or dwarfe, nain.’ Ang.-Sax. elf, lamia’ (138, n. 1). That vampire sort of connection is very interesting re Guy of Warwick, draugr bit etc, innit?

Wawn, Andrew, The Vikings and the Victorians: Inventing the Old North in Nineteenth-Century Britain (Cambridge: Brewer, 2000).

Wawn, Andrew, 'The Post-Medieval Reception of Old Norse and Old Icelandic Literature', in A Companion to Old Norse-Icelandic Literature and Culture, ed. by Rory McTurk (Oxford: Blackwell, 2005), pp. 320--37

Wawn, Andrew, 'Saintliness and Sorcery in Svarfaðardalur: The Case of Séra Magnús Einarsson of Tjörn', in Geislabaugur: fægður Margaret Cormack sextugri, 23. ágúst 2012, ed. by Margrét Eggersdóttir, Svanhildur Óskarsdóttir, Víðar Pálsson and Þórður Ingi Guðjónsson (Reykjavík: Menningar- og minningarsjóður Mette Magnussen, 2012), pp. 9--11. 'Jónatan Þorláksson's commentary in Lbs. 1432 4to (p. 176) notes that Sveinn was reading Njáls saga when Magnús was making a copy of the saga text for Jón bóndi Sigurðsson from Urðir (Lbs. ÍB 270 4to, known as Urðabók)' (10).

*Weale, Michael E. et al. 2002. ‘Y chromosome evidence for Anglo-Saxon mass migration’, Molecular biology and evolution, 19 (7): 1008–1021. Saved in texts folder.

Weber, Benjamin, ‘The Isidorian Context of Aldhem’s "Lorica" and Exeter Riddle 35’, Neophilologus, 96 (2012), 457–66 DOI 10.1007/s11061-011-9271-3

*Weber, G. W., ‘Irreligiosität und Heldenzeitalter’, Speculum norroenum, ed. by U. Dronke et. al (Odense, 1981)

Weber, Robert (ed.), Biblia Sacra: Iuxta Vulgatam Versionem, 2nd rev. ed., 2 vols (Stuttgart: Württembergische Bibelanstalt, 1975)

Webster, Leslie, ‘The Iconographic Programme of the Franks Casket’, in Northumbria’s Golden Age, ed. by Jane Hawkes and Susan Mills (Stroud, 1999), pp. 227–46. Re front panel: ‘Here, uniquely, two scene are set alongside one another … this arrangement occupies the prominent position on the casket, and theeby gives a prompt to the [232, pic 231] audience from the outset that the scenes on the casket are to be read in pairs’ (230-32). ‘What can this tell us? First of all, the obvious Christian message of redemption: Christ came into this world to take on the sins of mankind. His birth signifies this. Opposite, the evil deeds of Nithhad and Weland’s revenge seem to provide a shadowy parallel outcome in the consequent birth of the hero Widia … Nevertheless, even a minimalist reading of Deor suggests that, as in the Nativity story, consolation may be found in bitterest adversity. Dronke’s alternative explanation, based on Weland’s airborne rescue of the princess said to be depicted on certain later sculptures, that the escape may represent an image of the soul’s deliverance, is attractive, but rests on unsure identification. As it is, both interpretations suggest a reading of the casket’s version of the Weland story which gives a redemptive analogue to the Christian scene’ (232). Hmm, I’d be more downbeat here, but cool anyway. NB each is giving a gift, tho’ Webster doesn’t mention it. But reckns contrast between good wise men and bad Nithhad (233). Nice idea re ‘king of ?terror’ bit (=whale) being retrograde (only such on casket); whale as ‘dangerous and cruel … skilled in trickery’ in OE Physiologus. ‘This is then at one level, a tale of a whale; but at another, it signals the fate that awaits wicked kings (the “king of terror” gets his just deserts; and at yet another, it is a primary key to the understanding of this remarkable object’ (233). And this text pivots around the lock of the casket—ho ho! (233-5 (pic 234)). ‘If the front of the casket occupies the user’s first attention, because of access to the lock, the lid which opens to reveal the contnts comes next in the interactive hierarchy. The user has already learnt from examining the front that its twin scenes are to be read togther, introducing the idea that he four other panels are also organized in contrapuntal pairs. In this argument, the lid and the back panel should be read in tandem, while the two side panels form another conjugation. This analysis gains support from the fact that the iconographical programme of the Brescia Casket is, as noted, organized along similar lines, suggesting that a similar structure was also present in the Franks Casket’s model’ (235). Front and back edges of top panel lost as well as handle  Probably had texts on (235)—but that’s just a guess. Reckons a figure is being stabbed from behind and gets keen on this (235), not so sure myself. ‘What is certainly evident is that, in both its organization and principal elements, the lid offers too many parallels with the central elements of the back panel for this similarity to be a coincidence. In addition to the visual likeness between Titus on the back panel and the prominent helmeted warrior on the lid, both scenes feature a siege which focuses on the defence of an elaborate architectural structure, in each of which [236] symbolic creatures seem to protect an inner sanctum … Finally, the emphatic and distinctive architectural settings of both scenes place their events in the civilized, man-made world—a significant point, as will be seen when the end panels are discussed’ (235-6). Hmm. Kind of buy it. ‘If the outcome of the seige of Jerusalem bears, among other meanings, the idea that renewal and redemption come through adversity and suffering, it may be that the siege of Egil’s fortress offers a Germanic counterpart; out of that, perhaps also came good. The prominence of warrior leaders in both—the good pagan, Titus, on the back panel, and the presumably evil opponent of the hero Egil—reinforce this parallelism, and add confirmation to the possibility that the casket is in part a series of texts on rulership as well as on salvation’ (239). Left-hand end: ‘This scene constitutes a paramount symbol of Rome itself, and also of the Christian church. The she-wolf has saved Romulus and his brother, and nurtures them, Romulus subsequently becoming the founder of Rome; at the same time the [pic 240; 241] image of the wolf and twins represents the Roman mother church, which both offers salvation and nourishes the faithful’ (239-41). But other meanings may be going down—kingship, exile again (241). Left and right-hand end tripartite scenes (241). Identifies mound figure as a skeleton, but I don’t buy it (241). Figure opp. horse as fmale with rod and goblet (241-3, pic 242). The r/h panel: ‘A deeper comparison with the Romulus scene on the left-hand end then presents itself. Though both scenes share a reference to exiled or imprisoned beings at risk from the dangers of the wild wood, it is immediately apparent that, whereas the Christian interpretation of the wolf and twins signifies Life, the church’s life-giving nourishment and the deliverance of mankind, this panel’s theme is Death, capture, punishment and imprisonment. Whatever the nature of Erta’s oppression of Hos, the context clearly shows it an an evil constraint; the burial mound with its accompanying figures also takes us into the world of death, while the scene of capture at the right of the panel reinforces the ominous message. This is an image of the harsh and terrible world of the old paganism, in which man is cast out from God’s mercy. Is this perhaps also why the main text [244] had to be encoded, to suggest through its abnormal appearance the unnatural, inverted nature of this theme?’ (243-4). Helmeted figure as maybe another rex iniquus (244).

Weise, Judith, ‘The Meaning of the Name “Hygd”: Onomastic Contrast in Beowulf’, Names, 34 (1986), 1–10. Alas, repetitive and nothing very new.

Weiss, Judith, ‘The Wooing Woman in Anglo-Norman Romance’, in Romance in Medieval England, ed. by Maldwyn Mills, Jennifer Fellows and Carol M. Meale (Cambridge: Brewer, 1991), pp. 149–61. ‘Apart from a couple of seductive fairies in Partonopeus de Blois and Le Bel Inconnu, wooing women are not the heroines of French romances; they are not presented with sympathy or admiration. // In Anglo-Norman romances, on the other hand, wooing women seem to [150] have been popular. They occur in six out of the fourteen, and in two of those there is more than one of them. They are both attractive and formidable figures. As Anglo-Norman romance declines, in the thirteenth century, so such women disappear, to be replaced by the courted nonentities in Waldef and Gui de Warewic. Maybe Continental influence is to blame. However, when English adaptations of the Anglo-Norman stories begin to appear in the later thirteenth century, the wooing woman comes back with renewed vigour’ (149-50).

‘The bele Sarrasine, who is an especially popular figure in chansons de geste, is distinguished from her Christian counterpart by greater freedom of action, a frequent talent for magic and healing and an even greater inclination to violence’ (151)—ethnic otherness and magic again. Barely any basis in fact (152). Josiane in Boeve de Haumtone an e.g. (152-3). Horn is misogynistic (154-6). Hue de Rotelande’s Protheselaus too (156-57). But NB ‘The Pucele Salvage, greatful to Protheselaus for liberating her and her kingdom from an obnoxious Fairy Knight, offers him hand and lands’ (156)—cf. Gui de Warewic end? Gah, another dead end boring survey. Naughty!

Weiss, Judith, ‘The Power and Weakness of Women in Anglo-Norman Romance’, in Women and Literature in Britain 1150-1500, ed. by Carol M. Meale, 2nd ed. (Cambridge: Cambridge University Press, 1996), pp. 7–23 [reading room]. Notes some active roles for women. NB Gaimar 175-88, Havelok doesn’t consummate his marriage ‘cos he doesn’t know what to do. Mike might be interested, cf. Perceval. Forcible marriages 8-11: ‘These women are, in short, chattels who are valued according to their usefulness to their lovers, husbands, or male relatives, who put a high premium on their virginity’ (11). Widows with some power 12-13. However, ‘The women in these romances, especially those who rise above mere cardboard figures, seldom come over as weak, passive, helpless: on the contrary, they impress us by their initiative and resourcefulness’ (13); women using magic of healing and harm (viewed as aspect of education) 13-15. Seeks hist. context for these ‘surprisingly formidable women’ (16), 16-19, concentrating on role of women in families. 19 constance wife of Ralf Fitzgilbert, patroness of Estoire des Engleis. Nowt re Elftroed.

Weiss TitleHerbal MedicineAuthor(s)Rudolf Fritz Weiss, Volker FintelmannPublisherThiemePublication DateAug 1, 2000SubjectMedical / NursingFormatHardcoverPages438ISBN0865779708

Welbourn, F. B., ‘Healing as a Psychosomatic Event’, in Witchcraft and Healing (Edinburgh, 1969), pp. 13-28. ‘Horton suggests that, in societies which are ignorant of scientific preventative medicine, the majority of those who survive infancy have acquired such a high degreee of immunity to common diseases that, if they are affected by such a disease, the psychological factor in their condition is likely to be dominant. It is precisely because by their skilled manipulation of mystical agents as symbols of inter-personal tensions that traditional diviners score such a high rate of success’ (16).

*Wells, D. A., The Wild Man from the ‘Epic of Gilgamesh’ to Hartmann von Aue’s ‘Iwein’: Relfections on the Development of a Theme in World Literature (Belfast, 1975).

Wells, John C., Althochdeutsches Glossenwörterbuch (Heidelberg, 1990). Check UL cat. re author—begun by Taylor Starck. XXXX.

Wemple, Suzane F., ‘Consent and Dissent to Sexual Intercourse in Germanic Societies from the Fifth to the Tenth Century’, in Consent and Coercion to Sex and Marriage in Ancient and Medieval Societies, ed. by Angeliki E. Laiou (Washington, D.C., 1993), pp. 227–43. Flighty, doesn’t make enough distinctions between laws and cultures, uncritical, etc. etc. Might be worth reffing as a crappy survey. Salic law punishes those who defame a woman as a ‘witch or harlot’, which might be interesting (suggesting they’re similar?) or might not (237). Concubinage 238–39. Not much to say, but there was some esp. among kings. Well well. Reckons in Merovingia you can have any of your slvaes etc as concubines, it’s when they’re other people’s that it’s a problem. Prostitution 239–40; ‘Prostitution flourished in the Germanic kingdoms’ (239). A few anecdotes to this effect but not very well-suppoted, esp. for ASE. And it’s not absolutely clear whether she has evidence for prostitutes as we know them; several times speaks of ‘harlots’. ‘St. Boniface complained that Anglo-Saxon nuns who went on pilgrimage to Rome often ended up in the houses of prostitution that lined the road. “There are very few towns in Lombardy, Frankland, or Gaul where there is not a harlot of English stock”, he wrote to the archbishop of Canterbury. “It is a scandal and a disgrace to your whole church [sic!]” ’ (239, citing epistles of Bon 62, 78).

Wenzel, Siegfried, Verses in Sermons: ‘Fasciculus morum’ and its Middle English Poems, The Mediaeval Academy of America, 87 (Cambridge, Mass., 1978). Date and authorship 26– 26–34 re date, goes for early C14, ‘very probably as early as the reign of Edward I’ (34). 40–41 argues Franciscan custody of Worcester. On MSS, history of text, contents etc. see generally 9–59. Reckons Cambridge UL MS Kk.IV.24 fols 240v–41r uses the Elvenlond section. Fair enough; might be worth looking up.

Wenzel, Siegfried (ed. and trans.), Fasciculus Morum: A Fourteenth-Century Preacher’s Handbook (University Park: The Pennsylvania State University Press, 1989)

Wenzel, Siegfried, ‘The Middle English Lexicon: Help from the Pulpit’, in Words, Texts and Manuscripts: Studies in Anglo-Saxon Culture Presented to Helmut Gneuss on the Occasion of his Sixty-Fifth Birthday, ed. by Michael Korhammer (Cambridge, 1992), pp. 467-76 [717.5.c.95.94]. 467-9 emphs usefulness of Latin sermons containing english words, tho’ they aren’t that numerous. ‘In a Latin treatise on the Ten Commandments, which survives in several copies of the fifteenth century, a story appears that is intended to warn people against the evil consequences of witchcraft and superstitious practices. ‘Near Sippwych’, it begins, apparently meaning Ipswich, ‘the son of a certain man was lying sick. His father took him to a cleric in that country who had a book that was called elvenbook [MS helvenbok], so that through its [or his] blessing the son might regain his health’. The boy got well, but his father instead became insane. This treatise is full of such tales, many of them connected with the names of English friars from East Anglia; the [473] quotes story therefore has the ring of historical truth to it. Though the context itself is not a sermon but a treatise, we can be reasonably sure that its material came from and was used in preaching. the story makes it clear than an elvenbook was a book employed in magic or witchcraft [n. 30, p. 473: ‘Perhaps carried out with the help of elves? Less likely, heluen (as preserved in the manuscripts) could be an unrecorded abstract noun meaning “magic, enchantment”, similar to fairie’], probably much like the book that Prospero vows to drown; but the word has not otherwise been recorded in the standard dictionaries’ (473). 472, n. 29: ‘ “Item iuxta Sippwyc” filius cuiusdam viri qui infirmabatur, quem pater duxit ad quemdam clericum in patria, qui habeant librum qui vocabatur an heluenbok, ut per eius benediccionem recuperat sanitatem” (London, Gray’s Inn 15, 17r [fifteenth century]). The treatise on the Ten Commandments begins “Non habebis deos alienos” and is no. 3266 in M. W. Bloomfield et al., Incipits of Latin Works on the Virtues and Vices, 1100-1500 A.D. (Cambridge, MA, 1979)’. Woo.

Werle, Georg, Die ältesten germanischen Personennamen, supplement to Zeitschrift für deutsche Wortforschung, 12 (1910) [NW5 P775.c.30]. Christ, whatever we have here, I can manage without it.

*Wesche, Heinrich, Der althochdeutsche Wortschatz im Gebiete des Zaubers und der Weissagung (Halle, 1941), 51.

West, Charles, Reframing the Feudal Revolution: Political and Social Transformation Between Marne and Moselle, c. 800--c. 1100 (Cambridge: Cambridge University Press, 2013).

Levi Roach, review of Charles West, ''Reframing the Feudal Revolution: Political and Social Transformation between Marne and Moselle, c. 800–c. 1100'', Cambridge Studies in Medieval Life and Thought, Fourth Series 90 (Cambridge: Cambridge University Press, 2013), ''History'', 99 (2014), 305--7, DOI: 10.1111/1468-229X.12057_4 As the title suggests, it is no lessthan an attempt to reconceptualize the feudal revolution, that is, the process ofsocial and political transformation which is believed to have taken place withinwestern Europe between the early and central Middle Ages. Using the regionbetween the Marne and Moselle (better known to historians as Champagne andUpper Lotharingia) as the basis for his study, West presents a daring, yetdeceptively simple thesis: that the origins of later developments are to be soughtin the Carolingian reforming efforts of the ninth century. In order to demon-strate this, West proceeds chronologically, dedicating the three parts of hisstudy to the Carolingian order, the ‘long tenth century’, and the eleventh and early twelfth centuries. (305) He suggests that flexibil-ity and ambiguity were characteristic of the Carolingian socio-political order: property rights were ill-defined and overlapping; likewise symbols and ritualswere multivalent and open to interpretation. However, a move towards greater clarity in these respects can be detected in the form of the Carolingian reforms,which placed socio-political bonds and structures under an unprecedented level of scrutiny. (305) Theo Riches, review of Charles West, ''Reframing the Feudal Revolution: Political and Social Transformation between Marne and Moselle, c. 800–c. 1100'', Cambridge Studies in Medieval Life and Thought, Fourth Series 90 (Cambridge: Cambridge University Press, 2013), ''Early Medieval Europe'', 24 (2016), 261--63. DOI: 10.1111/emed.12151. Charles West seeks to contribute to the FeudalRevolution debate by making three arguments, using as his case studythe region between the Marne and Moselle Rivers, which would becomeChampagne and Upper Lotharingia: first, that there was a radical, fun-damental change in social organization between 800 and 1100 (moreaccurately, c.850 to c.1150); second, that this change is best characterizedby an increase in the formalization of social relations; third, that it was aconsequence or continuation of processes begun by the Carolingians. (261) Although West litters his text with caveats and concessions, his argu-ment is nonetheless strongly formulated, and comes down on the sideof both feudalism and the Feudal Revolution, albeit in modified terms.For West, feudalism is not the linking of vassalage and fief, but thecreation of a social structure where property and power are divided up intoformalized and therefore exchangeable packets. This formalization wasrevolutionary, not in the sense of being sudden or discontinuous, but inbeing fundamental; in his conclusion, West explicitly compares it withthe Industrial Revolution. In the biggest departure from the FeudalRevolution model, West places the genesis of this change not in the col-lapse of the Carolingian order but in that order itself. The subsequentchanges are depicted primarily as a working out of the dynamics alreadyin place in the ninth century. (261) The third chapter [262] is the keystone of the entire book, since it draws on the concept of sym-bolic communication to bring these two viewpoints together and set upthe basis of analysis. Looking at gift exchange, violence and assemblies,West can show how symbolic communication explains both the central,‘state’ elements as well as the informal activities in a way that lifts the sup-posed contradiction. More than this, he can show that Carolingian soci-ety was characterized by ‘symbolic fragility’, where the meanings ofsymbolic communication were open and actively debated. West readsmuch of Carolingian ‘centralization’ as precisely an attempt to codifymeaning. (261-62) West also connects formalization with theInvestiture Contest, reading this as an ecclesiastical reaction to the in-creased quasi-liturgical fixing of secular rituals. (262) Simon John, review of Charles West, ''Reframing the Feudal Revolution: Political and Social Transformation between Marne and Moselle, c. 800–c. 1100'', Cambridge Studies in Medieval Life and Thought, Fourth Series 90 (Cambridge: Cambridge University Press, 2013), ''English Historical Review'', 130 (2015), 692-94, doi:10.1093/ehr/cev099 The aim of Charles West’s stimulating book is to provide a way past the historiographical deadlock which has curtailed recent work on the ‘Feudal Revolution’. (692) West’s conclusion is that, viewed from a certain perspective, the socio-political changes usually associated with the ‘Feudal Revolution’—such as the emergence of the fief and the development of homage—can be seen not as a result of the collapse of the Carolingian state, but as a consequence, and possibly even a continuation, of late Carolingian reform. He asserts that those reforms had been intended to formalise interaction throughout society, and that the ‘Feudal Revolution’ [693] had its roots in this formalising process. While West has some sympathy with Barthélemy’s argument for a mutation documentaire, he argues that a documentary shift was one of the outcomes of real and far-ranging changes in how society operated. whileWest may not have been able to demonstrate that the ninth centuryexplains later developments, his highlighting of the formalization of rela-tions, in particular the development of stable, exchangeable bundles ofrights as forming a kind of feudalism, undoubtedly reframes the debatein exciting and promising new ways. (263)

*West, Ralph, ‘Snorri Sturluson and Egils saga: Statistics of Style’, Scandinavian Studies, 52 (1980), 163–93.

Weston, L. M. C., ‘The Language of Magic in Two Old English Matrical Charms’, Neuphilologische Mitteilungen, 86 (1985), 176–86. [P700.c.170] Nothing very exciting, just emphasises rhetorical effectiveness and structuring. Citable as an example of this in critical history.

*Weston, L. M. C., ‘Women’s medicine, Women’s Magic: The Old English Metrical Childbirth Charms’, Modern Philology, 92 (1995), 279-93.

Wetmore, Monroe Nichols, Index Verborum Vergilianus (London, 1911). s.v. Castalia Culex 17(dagger mark—meaning not obvious, alas); georgicon 3.293; lots s.v. nympha, none G.3.293 tho’. Same for s.v. musa.

Whaley, Diana, Heimskringla: An Introduction, Viking Society for Northern Research, Text Series, 8 (London: Viking Society for Northern Research, 1991)

*Wheatley, Henry B., ‘Chronological Notices of the Dictionaries of the English Language’, Philological Society Transcations (1865), 218-9.

Whitaker, Ian, ‘Scridefinnas in Widsið’, Neophilologus, 66 (1982), 602-8. l. 79 scridefinnas; l. 20 Caelic ruled Finns; also l. 76. Association with skis in Paulus Diaconus History of Longobards late C8; ‘The name has been derived from an earlier form of the Norse scriða á skiðumm [with ref (XXXXcheck if need be)], and I think that the English “Sliding-Finns” is as accurate a translation as one can attain’ (603). Paulus app. pretty clued: snow in summer, midnight sun etc. (603). Seems to think that the OE form is unlikely to come from Jordanes since the OE form is accurate refl.of ON and Jordanes messy (with Screrefennae) (604).

Whitaker, John, The Ancient Cathedral of Cornwall Historically Surveyed, 2 vols (London: Stockdale, 1804).

White, Carolinne (ed. and trans), Early Christian Lives (London: Penguin, 1998). RR 9002.d.5656

White, Hayden, ‘The Forms of Wildness: Archaeology of an Idea’, in ''The Wild Man Within: An Image of Western Thought from the Renaissance to Romanticism'', ed. by Edward Dudley and Maximillian E. Novak ([Pittsburgh]: University of Pittsburgh, 1972), pp. 3–38. ‘In the theonomic thought of ancient Egypt, for example, as in the thought world of most primitive tribes, the sensed difference between the “we” and the “they” is translated into a difference between an achieved and an imperfect humanity. Insofar as a unified humanity is imaginable, it is conceived to bne the possession of a single group. // Among the ancient Hebrews, of course, ethical monotheism and the doctrine of the single creation tended to force thought to the sonsideration of the potential reunification of a humanity that had become fractured and fragmented in time, as a result of human actions and as part of the Deity’s purpose in first creaating mankind whole and then letting it fall apart into contending factions’ (8). Hmm, interesting. Notes also how Roman law distinguishes rigidly between Roman and non-Roman; ‘There is, therefore, an important difference between the form that the total humanity is imagined to have be Greek and Toman thinkers and that which it is imagined to have by Hebrew and Christian thinkers. To put it crudely, in the former, humanity is experienced as diversified in fact though unifiable in principle. In the latter, humanity is experienced as unifiable in principle though radically divided in fact. This means that [10] perceived differences between men had less significance for Greeks and Romans than they had for Hebrews and Christians. For the latter, differentness was perceived as physical and cultural; for the latter, as moral and metaphysical’ (9–10. Hmm, do I believe this? Kind of interesting tho’. NB Job 30:26–31 reminiscent of Grendel’s situation. Prophets hang out in countryside, but ‘The countryside is still the place of the blessing; the wilderness stands at the opposite side of being, as the place where God’s destrctive power manifests itself most dramatically. This is why wilderness can appear in the very heart of a human being, as insanity, sin, evil—any condition that reflects a falling away of man from God’ (14). ‘The archetypal wild men of the Old Testament are the great rebels against the Lord, the God-challengers, the antiprophets, giants, nomads—men like Cain, Ham, and Ishmael, the very kinds of “heroes” who, in Greek mythology and legend, might have enjoyed a place of honour beside Prometheus, Odysseus, and Oedipus’ (14). ‘Now, the form that the wildness of this degraded breed takes is described in terms of species corruption’ (14, cf. 14–15). Whereas Hebrew tradition, in which men are put into this state often by Righteous god, Xians consider all potentially salvageable, incl. Augustine re monsters (14–18).

‘In most accounts of the Wild Man in the Middle Ages, he is as strong as Hercules, fast as the wind, cunning as the wolf, and devious as the fox. In some stories this cunning is transmuted into a kind of natural wisdom which makes him into a magician or at least a master of disguise. This was especially true of the wild woman of medieval legend: she was supposed to be surpassingly ugly, covered with hair except for her gross pendant breasts which she threw over her shoulders when she ran. This wild woman, however, was supposed to be obsessed by a desire for ordinary men. In order to seduce the unwary knight or shepherd, she could appear as the most enticing of women, revealing her abiding ugliness only during sexual intercourse. // [22] Here of course the idea of the wild woman as seductress, like that of the Wild Man as magician, begins to merge with medieval notions of the demon, the devil, and the witch. But again formal thought distinguishes between the Wild Man and the demon. The Wild Man (or woman) was generally believed to be an instance of human regression to an animal state; the demon, devil, and witch are evil spritis or human beings endowed with evil spiritual powers, servants of Satan, with capacities for evil that the Wild Man could nevber match … Wildness is what a normal human bein g takes on as a result of losing his humanity, not something possessed as a positive force, as the power of the devil was’ (21–22), citing Bernheimer Wild Men, 38f, 33.

‘Thus, although the Greeks divided humanity into the civilized and the barbarous, they did not obsessively defend the notion of a rigid distinction between animal and human nature’ (24)—or divine (23). ‘Thus, over against, and balancing, the lives of gods and heroes, who differed from ordinary men only by the magnitude of their power or talent, there stood such creatures as satyrs, fauns, nymphs, and sileni; beneficent monsters such as the centaurs, and malignant ones such as the Minotaur, born of a union of a woman, Pasiphaë, and a bull. These creatures played much the same role for the classical imagination that the Wild Man did for the medieval Christian. Above all, they served as imagistic representations of those libidinal impulses which, for social more than for purely religious reasons, could not be expressed or released directly’ (24); satyrs etc. always after sex 24-25. ‘Characteristically these erotic creatures do not inhabit the desert or wilderness; they are usually represented as inhabiting the relatively more peaceful mountain meadows or pools … It is the monsters born of a union of human with an animal who inhabit the desert places…’ (25). ‘Now, medieval man had no need to revive the dark side, the Cyclops or Minotaur side, of the classical conception of wildness; this side was a;ready present in the very conception of the Wild Man held up as the ultimate monstrosity to the believing Christian. What he did need, when the time was ripe, was the other, erotic representation of the pleasure-seeking but consciousless libido. And so when the impulses that led men to ventilate their minds by exposure to classical thought began to quicken in the twelfth century, Western man subliminally began to liberate his emotions as well. This at least may be one significance of the attribution to the Wild Man of the characteristics of satyrs, fauns, nymphs, and certain of the good monsters, such as the centaur teachers. This association of the Wuld Man with pagan images of libidinal, and especially of erotic, freedom created the imaginative reserves necessary for the cultivation of a socially revolutionary primitivism in the early modern era’ (25). Hmm, v. interesting re its emph. of C12 ren etc.: my research will put an alternative spin on this  Cf. ‘Bernheimer himself traces the benign imagery of wildness back to classical archetypes and the malignant imagery back to biblical ones’ (31, citing 120)—but surely we can see this in ASE much earlier and with native elements too?

White, Isobel and Helen Payne, ‘Australian Aboriginal Myth’, in The Feminist Companion to Mythology, ed. by Carolyne Larrington (London, 1992), pp. 251–87. 261–2 re Bamberger Myth of matriarchy bit. Says revisions in Gewertz 1988, tho’ still a shortage of genuinely matriarchal socs.

*White, Michael and Epson, Narrative Means to Therapeutic Ends

*White, Paul

Title: The Latin men: The Norman sources of the Scandinavian kings' sagas.

Author(s): White, Paul A.

Source: Journal of English & Germanic Philology; Apr99, Vol. 98 Issue 2, p157, 13p

Document Type: Article

Subject(s): NORMANDY (France) -- History

NORMANS

SCANDINAVIA -- Historiography

Geographic Term(s): FRANCE

Abstract: Attempts to ascertain the larger importance of the Norman contribution to Scandinavian historiography. Revelations of narrative materials found common in Norman and Scandinavian histories; Theories on how Norman and Scandinavian literatures overlap; Similarities in the tales of military adventure; Likelihood of continued contact between Scandinavian travellers to the Continent and inhabitants of Normandy.

Whitelock, Dorothy, The Audience of Beowulf (Oxford: Clarendon Press, 1951). 72–76 re monsters and where they live. Well outdated no doubt, but perhaps worth citing. Her refs to puca, pucel ‘show it compounded with a second element meaning ‘pit’, ‘pool’, ‘hole’, ‘book’, or ‘well’. …// Þyrs … also occurs in place-names, commonly compounded with similar elements, as in Tusmore, Oxfordshire, which means ‘the mere of the þyrs’, as does a lost name in the East Riding of Yorkshire’ (72, cf. 73 for more on thyrs and water). Scinna and scucca compound with water-features and barrows (73). Dragons and mounds (73–74). Nicer and water (74). But how far is she shaping the evidence to suit herself?

Whitman, F. H. ‘Medieval Riddling: Factors Underlying Its Development’, ''Neuphilologische Mitteilungen'', 71 (1970), 177-85. Not very insightful, but emphasises the value of riddles to people interested in grammatica, and a bit on the book of nature stuff.

Whitney, Elspeth, ‘Witches, Saints and Other “Others”: Women and Deviance in Medieval Culture’, in Women in Medieval Western European Culture, ed. by Linda E. Mitchell (London, 1999), pp. 295–312. Much too few refs, alas, making it hard to cite worthily  NBs that Margaret Lister of Fife, indicted 1662, ‘a witch, a charmer and a “libber” ’, ie. a gelder, but fig. caster of spells. Implies the importance of gender transgression in witchiness (295)—nice e.g. Big class differences in perception of what a witch is and does, but they’re almost all female (295–96). Povery also importy (296). ‘Contrary tomany preconceptions, belief in a diabolical conspiracy of wtches was a product of the Early Modern period—the time of the ScientificRevolution—and not of the Middle Ages … Yet in many ways, the foundation for the witch hunts was laid in the Middle Ages’ (296). Crucial is that they are at that time constructed as deviants, others. c.950–1250 as ‘persecuting society’ 296–302 ‘Despite the obvious empirical differences distinguishing Jews, lepers, homosexuals, and geretics, a virtually interchangeable stereotype of the enemy as a person which killed children, had unnatural or excessive sex, and practiced cannibalism or other unnatural acts using human blood or other bodily fluids was applied to all of them’ (298). Cites (without ref) Mary Douglas 299 (on universalising stereotypes of evil applied to deviant groups). ‘In looking for the underlying causes for a shift from relative tolerance to relative intolerance, scholars of the history of deviance have argued that societies undergoing fundamental social, political, and economic changes—such as Europe experienced during the later Middle Ages—often became vulnerable to what sociologists call “moral panics” ’ (299—wonder if this can be applied to St Brice’s day massacre?). And the choice of women for witches ‘almost certainly reflected increasing ambivalence about gender and gender roles’ (300). Also stresses of ‘economic and social change and increased political centralization’ (300)—big push both secular and eccl. c. 1000; allows ‘independent prosecuation of victim-less crimes by a central authority’ (300). C14-15 war, schism, plague etc. disrupts things. C15 all thisstarts to get applied to witches. ‘In 1486 with the publication of the Malleus maleficarum … the stereotype of the witch emerged almost full-blown. That witches were chiefly female is a “fact that it were idle to contradict, since is is accredited by experience.” Women are “beautiful to look upon, contaminating to the touch, and deadly to keep” and naturally more inclined to witchcraft not only because they are “feebler in mind and body” than men but because “woman is a wheedling and secret enemy”; moreover, “all witchcraft comes from carnal lust, which is in every woman insatiable.” ’ (301—woner how much of this can be argued to be growing in ASE?). ‘Yet the witch hunts were unique in one important respect: it was the first time in western history that systematic persecution had been focused specifically on women. Ancient and medieval conceptions of the deviant were not organized around gender but rather about issues of religious and political nonconformity’ (302). Classical and Xian underpinnings 302–7. Woman as half-baked male etc. Circe, lamia, etc. 305. ‘Two themes reappear constantly in the patristic and monastic literature of the late ancient world: women as the source of temptation to men and the necessity of virginity for religious women’ (306). And so in medieval intellectual culcha 307–11. Exciting range of female pollution rules attested (308-9). Rise of female saints, mystics etc. by C15 (309-11). Potential of witch and saint as inverse in elite culcha, dead similar in popular. ‘The Early Modern period was preoccupied with order and the proper alignment of gender roles. In this environment, the construction of the nature of “woman” as inherently irrational and “out of control” going back to antiquity and continuing through the Middle Ages could only be construed as mandating the rigid enclosure of women by men and male institutions. Combined with an already independent access to the supernatural perhaps could only be seen in negative terms as possession not by God but by Satan. The relationship to the devil, moreover, could only be seen as one in which the witch herself remained enslaved and powerless, “enclosed” by the superior power of the male devil’ (311).

Whorf, Benjamin Lee, Language, Thought and Reality: Selected Writings of Benjamin Lee Whorf, ed.by John B. Carroll (New York: The Technology Press of Massachusetts Institute ofTechnology/Wiley & Sons, 1956)

*Whyte, Carolyn, A History of Irish Fairies (Dublin, 1976)

Wick, Keren H. 1996. An edition and study of Nikulás saga leikara. Unpublished Ph.D. thesis, University of Leeds. .

Wicker, Nancy L., ‘The Organization of Crafts Production and the Social Status of the Migration Period Goldsmith’, in The Archaeology of Gudme and Lundeborg: Papers Presented at a Conference at Svendborg, October 1991, ed. by P. O. Nielsen, K. Randsborg and H. Thrane, Arkæologiske studier, 10 (Copenhagen: Akademisk Forlag, 1994), pp. 145–50.

Wicker, Nancy L., ‘Selective Female Infanticide as Partial Explanation for the Dearth of Women in Viking Age Scandinavia’, in Violence and Society in the Early Medieval West, ed. by Guy Halsall (Woodbridge: Boydell, 1998), pp. 205–21. A bit weak on the written evidence but seems up to date re 2ndry citing Jochens 1995, Clover 1988, so handy survey. Arch ev. by no means conclusive, but it’s a handy hypoethesis. 211 has some refs to women with male kit.

Wickham, Chris, ‘Gossip and Resistance among the Medieval Peasantry’, Past and Present, 160 (August 1998), 3–24.

Wickham, Chris, ‘Space and Society in Early Medieval Peasant Conflicts’, in Uomo e spazio nell’alto medioevo, 4–8 aprile 2002, Settimae di studio del centro italiano di studi sull’alto Medioevo, 50, 2 vols (Spoleto: Centro italiano di studi sull’alto Medioevo 2003), pp. 551–87. Basically that paper he gave in Glasgow.

Wickham, Chris, Framing the Early Middle Ages: Europe and the Mediterranean 400-800 (Oxford: Oxford University Press, 2005). 'England did not really resemble Francia; the origins of its political structures were too different and, as we shall see in Chapter 6, its local social structures were quite distinct too--they continued for long to parallel, rather, those of Wales' (49). For similarities of the society shown by Llandaff charters to Anglo-Saxon society, 328-30. How Wales doesn't have the kind of political accumulation of kingdoms and tenurial power we see in England: 351-54. 502-504 re settlement in England; 'Settlements remained relatively small, too, with field surveys in midland England showing several in the territories of each modern village up to the mid- to late ninth century; the substantial nucleated [504] villages of the central middle ages and later only developed in the period 850-1200' (503-4).

Wickham-Crowley, Kelley M., Writing the Future: La3amon’s Prophetic History (Cardiff: University of Wales Press, 2002). MSS 2nd half of C12 (4), original 1189×1236 (4). But cites Bryan who might be better.82–88 new circumstantial ev. for Welsh connections.

Widdowson, J., ‘The Bogeyman: Some Preliminary Observations of Frightening Figures’, Folklore, 82 (1971), 99-115. Check this refXXXX.

Wide, Camilla, ‘Perfect in Dialogue: Form and Functional Potential of the Vera Búinn að + Inf. Construction in Contemporary Icelandic’ (unpublished Ph.D. thesis, University of Helsinki, 2002), https://www.academia.edu/9491658 (full); http://hdl.handle.net/10802/6228 (partial)

Wieland, Gernot, ‘Aures lectoris: Orality and Literacy and Felix’s Vita Sancti Guthlaci’, The Journal of Medieval Latin, 7 (1997), 168–77. Says, well there’s quite a lot of orality going on. Cf. Aldhelm and OE poetry. Felix has oral informants (and cites them), Guthlac’s not much of a reader but he’s certainly a speaker and a listener. That’s about it.

Wienker-Piepho, Sabine, ‘Questing for Souls or Never Blame Supernatural Wives: The Stauffenberg-Poem, Clerk Colvil, Undine, Melusine and Other Waternymphs’, Arv, 48 (1992), 91-104. Silly and annoying intro 91-4. Extremely hard to follow article due to silly style and lack of contextualisation. Keen on importance of tears—Jo interested? C15 treatises on water-nymphs etc, heavy on gendering. C16 noble craze for noble families ‘to prove their exclusive uniqueness’ by descent from a water-nymphs type—Melusine or Undine (96). Men don’t get this role much (96)—she associates this with ‘the (still female-bound!) capacity of giving birth to many descendants’, tho’ that’s can’t be the whole story. Norse analogues, etc.? Summary of 1310 MHG Stauffenberg poem (97)—fairy bride bit. No water—‘we must face the paradox that, originally, water was not a necessary element for one of the most famous waternymphs in Germany’ (97) paradox my arse. Jehan d’Arras’s histoire de Lusignan (1387-94) ‘one of the oldest versions’ of AT C31.1.2—fairy bride turns into a dragon in bath. In Walter, no and cf Marie de France? 1456 troubadour trans brings it to Germany, Olaf and the elves later, etc. etc. (98). Motif of ‘the tears of the soul-seekers’: trads in which fairy brides have no souls and can’t cry. Annoyingly scanty allusion to this core idea throughout essay. Cf. 99, 93-4. Kind of interesting but pretty awful.

Wierzbicka, Anna, Understanding Cultures through their Key Words: English, Russian, Polish, German, and Japanese (Oxford, 1997). Re a list of areas linked to cultural analysis from 1992, ‘One discipline conspicuously absent from this list is linguistics … This book seeks to demonstrate that cultural analysis can also gain important insights from linguistics, in particular from linguistic semantics, and that the semantic perspective on culture is something that cultural analysis can ill afford to ignore. The relevance of semantics is not restricted to vocabulary, but perhaps in no other area is it so clearly obvious’ (1). ‘More than sixty years on, Edward Sapir’s profound insights … have lost none of their validity or importance: first, that “language [is] a symbolic guide to culture”; second, that “vocabulary is a very sensitive index of the culture of a people”; and, third, that “linguistics is of strategic importance for the methodology of social science”.’ (1, with refs). Words for culutre specific things, like sake Japanese (1–2). ‘More important, what applies to material culture and to social rituals and institutions applies also to people’s values, ideals, and attitudes and to their ways of thinking about the world and our life in it’ (2). Takes the failure of synonymy/translateability between languages point 1–4 (including lovely quote from John Locke 4). Lays into Pinker’s The Language Instinct as utterly monolingual and therefore unaware of cultural differences 5–7 and with it discussed Whorf. ‘To people with an intimate knowlegde of two (or more) languages and cultures, it is usually self-evident that language and patterns of thought are interlinked (cf. Hunt & Benaji 1988). To question the validity of the link on the basis of an alleged lack of evidence is to misunderstand the nature of evidence which is relevant in this context’ (5). Re ‘Words are important, but we must not deify them’ in argument for innateness of anger, sadness etc. ‘Unfortunately, by refusing to pay attention to words, and to semantic differences between words from different languages, scholars who take this position end up doing precisely what they wished to avoid, that it, “deifying” some words from their own native language and reifying the concepts encapsulated in them. Thus, unwittingly, they illustrate once again how powerful the grip of our native language on our thinking habits can be. // To assume that people in all cultures have the concept of “sadness” even if they have no word for it is like assuming that people in all cultures have a concept of “marmalade” and moreover, that this concept is somehow more relevant to them than the concept of “plum jam”, even if they happen to have a word for the latter but not the former’ (9). Not vs human universals, but you need cross-linguistic perspective to identify them. Return to this book.

Wijesekera TitleThe Medicinal Plant IndustryAuthor(s)O B Wijesekera, Michael J CorbelPublisherCRC PressPublication DateSep 17, 1991SubjectScienceFormatPaperbackPages280ISBN0849366690

****Wiker, Gry, ‘Om konstruksjon av ny menneskelig identitet i jernalderen’, Primitive tider, 4 (2001), 51–72. Looks good—re reshaping of gender C6 in Scand. BL?

Wilbur, Richard, "The Persistence of Riddles." The Yale. Review 78.3 (1989): 333-51.

Wilby, Emma, ‘The Witch’s Familiar and the Fairy in Early Modern England and Scotland’, Folklore, 111 (2000), 283-305. Previous assumption the familiars are a top-down thing; now too simplistic (283). ‘Because the prosecutors had no vested interest in a spirit being called a fairy, in the significant minority of witches’ confessions where fairies are mentioned directly we can hazard that the references came from the witches themselves. Many other trial records evidently contain allusions to fairies which have been cloaked with demonological definition, however only those which contain direct references to fairies will be used as evidence of popular fairy belief’ (285). Finds the most similar ‘type’ of fairy to be the ‘hobman’ type, ie. apparently the sort that hangs around homes being kind of useful (285). Broad similarities 285-8, and in speicif motifs 288-98. ‘In the early modern period human presence in fairyland, whether in body or in spirit, was believed to have been actively encouraged by the fairies. Although this fairy enthusiasm was most notoriously associated with the theft if new-borns, the fairy was also believed to desire adult human company… In 1662 Isobel Gowdie of Auldearn and in 1670 Jean Weir of Edinburgh talked of helping the fairies with their fighting skills’ (292). ‘Contemporary trial records also contain references to humans having been “elf-shot” ’ (296). ‘… the believed relationship between witch and familiar corresponded so closely to this relatively ubiquitous and (on a popular level) culturally conservative matrix of fairy belief…’ (298). ‘The ambivalent fairy was believed to shift from benign to malicious because it was angered or mistreated in some way’ (299)—not what I’d call ambivalent.

*Wilcox, J, Ælfric’s Prefaces (New Elvet, Durham, 1994)

Wilcox, Jonathan, 'Objects That Object, Subjects That Subvert: Agency in Exeter Book Riddle 5', Humanities, 11.2 (April 2022), article 33; https://doi.org/10.3390/h11020033

Susan Will, 'The Icelandic Approach to the 2008 Banking Crisis', in The Routledge Handbook of White-Collar and Corporate Crime in Europe, ed. by Judith van Erp, Wim Huisman, Gudrun Vande Walle (Abingdon: Routledge, 2015), pp. 276-91.

*Williams 1991 Judith ed. XXXX

Williams, David, . Deformed Discourse: The Function . of . the . Monster in . Mediaeval . Thought . and . Literature (Exeter, . 1996)

*Williams, E. W., ‘The Relation between Pagan Survivals and Diction in Two Old English Riddles’, Philological Quarterly, 54 (1975), 664–70.

*Williams, Edith Whitehurst, ‘What’s so New about the Sexual Revolution: Some Comments on Anglo-Saxon Attitudes towards Sexuality in Women Based on Four Exeter Book Riddles’, in New Readings on Women in Old English Literature, ed. by Helen Damico and Alexandra Hennessey Olsen (Bloomington, 1990), c. 139XXXX. But NB Kim 1999.

*Williams, Henrik, ‘Runtexternas teologi’, in Kristnandet i Sverige: Gamla källor och nya perspektiv (Uppsala, 1996), 291–312.

Williams, Howard, ‘Monuments and the Past in Early Anglo-Saxon England’, World Archaeology, 30 (1998–99), 90-108. Nothing here that leaps out at me.

Williams, Howard, ‘An Ideology of Transformation: Cremation Rites and Animal Sacrifice in Early Anglo-Saxon England’, in The Archaeology of Shamanism, ed. by Neil Price (London, 2001), pp. 193-212. Makes a point of trying to see grave-goods having more than social-status functions etc. (esp. 206, 194-5). Points out that you get animals in cremation pyres. ‘For the burial evidence, the complex local and regional variability evident in excavated Anglo-SAxon cemeteries is often taken as [194]evidence that pre-Christian religion was not a static, uniform and enduring phenomenon but varient within and between communities, perhaps according to social and political structures’ (193-4). ‘Horse and sheep/goat are by far the most common species. At both Spong Hill and Sancton, Julie Bond argues that horses were probably the most frequently sacrificed species, though the fact that the remains of sheep/goat are more diagnostic in the heavily fragmented bone assemblages has produced the impression that these are the most common species’ (197). Also horses in burials, and on a few crem. urns. ‘It is in these same regions of eastern England that animals are found whole or in part together with inhumed individuals. The frequency is nowhere neaar as high as in the cremation graves, but once again a wide range of species occur, with the horse again being prevalent. As in cremation burials, horses are more likely to be inhumed next to adult male individuals’ (201). Anthrop assocs of death with aminals and shamanism 202-3. Nothing that amazing. Scand lit. ev (a bit patchy, misses useful Helreið Brynhildar) 204-5. Re opening of Wið Fær: ‘The charm depicts the causes of an illness as riders traversing a barrow. Whatever the creatures imagines were, thelink between the horse, the supernatural and the burial mound is apparent. In this context, the early eighth-century Franks’ casket is interesting’ (205). Goes with Webster 1999 on much re r/h panel; ‘It requires special pleading to use these fragments of evidence to reconstruct the importance of animals in funerary rites of the fifth and sixth centuries, but they at the very least suggest that animals, horses in particular, were the focus of religious and cultural values beyond their value as moveable wealth. In turn, this provides a context where we can imagine their potential importance in the symbolism of funerary rites’ (205). Ultimately can’t prove anything.

***[RQD]Williams, Noel, ‘The Semantics of the Word ‘Fairy’ in English between 1320 and 1829’ (cUnpublished PhD. dissertation, University of Sheffield)

Williams, Noel, ‘The Semantics of the Word Fairy: Making Meaning out of Thin Air’, in The Good People: New Fairylore Essays, ed. by Peter Narváez, Garland Reference Library of the Humanities, 1376 (New York: Garland, 1991), pp. 457–78. ‘We find, of course, that defining a name that refers to nothing is a complex problem. It is complicated by the ease with which such a word can be used in almost any context imaginable and still bring to bear vague connotations and associations, hints of half-belief, which a word that “labels a thing” (such as mountain, road, dog) does not have’ (457). 458-60 discussing form of word, 459 table of occurrences counting no. of diff forms and spellings 1320-1829. ‘Many words used to refer to the supernatural are of uncertain or obscure origin, often existing in an imprecise matrix of relations with groups of other words either related in form but differing in meaning, or different in form but related in meaning. This problem is central to the study of supernatural names. Groups which best demonstrate this confusion are those centring on bog, bug, and puck. One could describe these three groups as one, based on the formula: [461] /bilabial plosive + back vowel + velar fricative/’ (460-61), and more 460-62. Useful discussion of this issue; remember the other bloke’s article on such words. Widdowson he was called. 462 re long gone mad etymologies; 462-63 re workings of fata idea. But problems, besides the obvious phonological wobblings (is there a OFr suffic -rie?). ‘Although this etymology seems plausible in essence, it necessarily relies rather heavily upon vague processes of “identification” and “misunderstanding”. Most important is the fact that many if not most of the occurrences of Old French fee and Middle English fay, or fairy are not nounds and if nowns, frequently do not denote or refer to “enchantresses” or “female spirit”.’ (463). ‘The Dictionnaire de L’Ancienne Langue Francaise is able to quote many example of faer, “to enchant”, almost all of which are of the past participle [464] fae, i.e. an “adjectival” form, but offers very few examples of fee [sic re italics], noun, “enchantress”.’ (463-64). ‘This suggests that the notion of fairy in its earliest uses is not primarily to denote creatures, but a quality of phenomena or events which may or may not be associted with creatures’ (464) Hmm… 35 egs in ME pre 1400, 2 ‘seems certainly to refer to creatures and both these are plural (or possibly collective)’ (464); 14 might be ‘but none are singular nouns referring to individual creatures and when reference to any individual creature is made, fairy takes the form of an adjective which modifies a noun which denotes “creature” ’ (464). ‘Thus, though it is certainly true that fay is used on some occasions to mean “enchantress” it does not seem to have been the most frequent or most central use of the more frequent term fairy. Although the meanings seem intuitively to be related, it has never been made clear precisely how a word meaning “fate” in an abstract sense could come to mean “enchantress”, and thence give a further generic word “enchanted”. It seems more in accord with the evidence, and also more likely, that the notion of fate “degenerated” into that of enchantment’ (464). ‘However, the more evidence one considers the more likely it seems that the idea of a female supernatural being as specifically faee does not [465] antedate the general idea of fairie, hence the etymology may not be based upon fata giving fa’a, but on an original term for the general concept’ (464-65).

Oh dear, all goes a bit pear-shaped  Desperately sticks with fate idea, suggests semantic collapse with fæge, produces things like ‘Judith, therefore, is given all the connotations of a death-dealing, supernatual female. In one charm mention is made of bees called sige-wif, i.e. “victory-women”, who have supernatural power. Thus the bees in the charm, Judith, waelcyrge (which normally denotes ‘witch’) and Grendel’s mother are all described as females who are connected with death and have supernatural power. Though the evidence is slight [you bet it is], one might conclude that this conception was available to speakers of Old English, though by the time of the importation of fairy such an association could hardly have been a central one, for those speakers had long been Christian’ (466). ‘Elf (Old English alven)’ (469), ‘Aelf means “supernatural” and scinu has supernatural connotations, belonging to a group of related words concerned with “appearance”, “shining” and “skin” ’ (465). My god.

‘Chaucer, for example, uses fayerye predominantly to characterize a kind of place or experience but elf for a kind of creature. Although on four occasions he uses fayerye collectively of creatures, he never uses the word for an individual’ (469, with line refs).

Williamson, Craig (ed.), The Old English Riddles of the Exeter Book (Chapel Hill: University of North Carolina Press, 1977), p. 112 [no. 79]

Williamson, Craig (trans.), A Feast of Creatures: Anglo-Saxon Riddle-Songs (London: Scolar Press, 1983, repr. from University of Pennsylvania Press, 1982)

Williamson, Tom, Shaping Medieval Landscapes: Settlement, Society, Environment (Bollington: Windgather Press, 2003). Basically seems to be big discussion of the champion fields origins debate and all that; seems to place lots in AS period and relate it to access to pasture. Okay!

Willson, Kendra Jean, 'Icelandic Nicknames' (unpublished Ph.D. thesis, University of California, Berkeley, 2007).

Wilson, David, Anglo-Saxon Paganism (London: Routledge, 1992). App. 6 ff. re Ealh and weoh personal names being reanalysed as ‘church-’. Hmm. Also Dickins 1934, 151ff.

Wilson, R. M., The Lost Literature of Medieval England, 2nd ed (London: Methuen, 1972). Re Unwine: ‘In the Fasciculus Morum, written perhaps before 1340, he appears “in ‘Elvelond”, where now, [8] so they say, remain those strenuous warriors Unewyn and Wade’ (7-8). Citing Modern Language Review, 14, 1ff. (Cyril Brett). Also, ‘A reference to another of the stories connected with Wade appears in an early thirteenth-century Latin sermon on humility:

Ita quod dicere possunt cum Wade:

Summe sende ylues

and summe sende nadderes:

summe sende nikeres

the bi den watere wunien.

Nister man nenne

bute Ildebrand onne’

Refs ‘M. R. James, Academy 1241, Feb. 1896, p. 137’ what?! Davidson 1958 151 gives ‘M. R. James (Athanaeum 3565, 22 February, 1896)’

*Wilson, S., The Magical Universe (London, 2000). Oft cited by Blair forthcoming so may be important.

Wilson, Stephen, The Means of Naming: A Social and Cultural History of Personal Naming in Western Europe (London: UCL Press, 1998). Big scope, causes trouble.A-S bit okay but not vdetailed.

Winberry, John J., ‘The Elusive Elf: Some Thoughts on the Nature and Origin of the Irish Leprechaun’, Folklore 87 (1976), 63-75. ‘A frequently cited but specious etymology of ‘leprechaun’ is that it derives from leith brogan‚ translated ‘one or half shoe’‚ and indicates a basic identity [68] with cobbling [cf. OED]’ doesn’t buy it but perhaps that’s the folk-etymologisation. ‘The most acceptable etymology traces ‘leprechaun’ to lucharmunn‚ meaning ‘pygmy‚ dwarf, or small gentleman.’ It results from combiing luch (‘small’) and armunn (‘a hero‚ a warrior‚ a gentleman’).’ (68). ‘The simplest derivation of ‘cluricaun’ would seem a consonant change‚ ‘luchra’ to ‘cluri’; but the cluricaun perhaps is a distinct being‚ his name derived from clochan (‘thorn bush’) and armunn and meaning ‘one who lives near or under a thorn bush’. Refs. (68). Generally pretty pants article.

*Winterbottom, Michael, ‘On the Hisperica famina, Celtica, 8 (1968), 126–39. 129, 131–32 on vows to speak only in Latin—the exception that proves the rule?

Windram, Heather F., Prue Shaw, Peter Robinson and Christopher J. Howe, 'Dante’s Monarchia as a Test Case for the Use of Phylogenetic Methods in Stemmatic Analysis', Literary and Linguistic Computing, 23 (2008), 443-63. No revelations but important because it's much closer to what I'm trying to do. Still working with complete datasets though.

Winterbourne, Anthony, When the Norns have Spoken: Time and Fate in Germanic Paganism (Newtown: Superscript, 2004). 'Another assumption on which this essay proceeds is that it is not necessary to have a definition of myth prior to investigating its contents with confidence. No theory of myth is either presupposed in this discussion or argued for in its course, and if one wishes a definition, then there are any number of good dictionaries available. Definitions record usage. They do not constrain intelligibility, and they should not limit debate. A definition may be one of the aims of a philosophical enquiry: unlike the example of mathematics, it should not be a premise from which other propositions should be deduced' (15). Interesting and helpful point, with more discussion same page.

Winterbottom, Michael, ‘Aldhelm’s Prose Style and its Origins’, Anglo-Saxon England, 6 (1977), 39–76. re Isidorian influence I hope. Actually more re Hisperica famina. Some stuff on Is’s infl. on that but he reckons it needn’t extend to Aldhelm.

*Wissowa, Georg et al. (eds.), Paulys Real-Encyclopädie der classischen Altertumswissenschaft (Stuttgart, 1894–1970)

*Wmffre, Iwan, ‘Penrhyn Blathaon ac Amgyffred yr Hen Gymry o Eithafion Gogleddol Prydain’, Studia Celtica, 38 (2004), 59–68. Argues that Culhwch’s Penn Blathaon is Valaon with misreading of an OW source using wynn and thorn, with discussion of other ev. for OE influence on Welsh orthography. Cf. Williams in BBCS 11 (1941–44), 10 on vocabularium Cornicum. Cited by Rodway 2005. Basically points out that OW stuff often in the stupid big list of names, which we know uses some old written sources like triads, some other linguistic stuff, the wobbliness of the external dating arguments (with some stuff on lack of discernable Galfridian infl. on other texts too). ‘I suggest, largely on orthographic grounds, that Culhwch ac Olwen cannot be proved to have been composed in its present form any earlier than the middle of the twelfth century. Although the language of the text is undoubtedly different from that of the other prose texts, I have found little in it which cannot be paralleled in poetry until the middle of the thirteenth century. Neither do I find the lack of Galfridian influence a stumbling block to proposing a mid- to late-twelfth-century date. To venture further is to enter the realm of speculation’ (43).

Wmffre, Iwan, The Place-Names of Cardiganshire, BAR, British Series, 379, 3 vols (Oxford: Archaeopress, 2004).

Wolff, Ludwig, ‘Eddisch-skaldische Blütenlese’, in Edda, Skalden, Saga: Festschrift zum 70. Geburtstag von Felix Genzmer, ed. by Hermann Schneider (Heidelberg, 1952), pp. 92–107. Lindow bibl says: ‘On the substance of the kenning: it makes direct reference to the mythic and heroic background insofar as the subject of the kenning seeks to link his feelings, his prowess and bravery, with the mythic-heroic past. Thus Snorri holds that words meaning “giant” are inadmissable base-words for man-kennings in encomia, but the elves, who were objects of cult, are acceptable’.

Wood, Ellen Meikisins, The Origin of Capitalism: A Longer View, 2nd edn (London: Verso, 2002)

Wood, I, ‘Forgery in Merovingian Hagiography’, in Fälschungen im Mittelalter, 6 vols (Hanover, 1988–90), V pp. 369-84. Ht Kg FÄLSCHUNGEN. Aparently good on the Vita Samsonis.

Wood, Ian N., ‘Pagan Religion and Superstitions East of the Rhine from the Fifth to the Ninth Century’, in After Empire: Towards an Ethnology of Europe’s Barbarians, ed. by G. Ausenda, Studies in Historical Archaeoethnology, 1 (Woodbridge, 1995), pp. 253–79 (discussion 268–79). ‘In considering pagan religion and superstition our written sources may alone bring the subject from prehistory into history, but these sources are themselves distinctly problematic. There are, for instance, many references to “pagan” activity in ecclesiastical legislation and works of theology. All these references, of course, represent a Christian viewpoint. It is, moreover, well known that writers in ninth-century Germany often borrowed their descriptions from south Gallic and Spanish theologians of the sixth century (Boudriot 1928). As a result it is necessary to ask whether the information borrowed really did have a relevance to the regions east of the Rhine. Are the comments of such theologians as Burchard of Worms no more than literary borrowings (a question largely ignored by Flint 1991)?’ (254). ‘More difficult to cope with is the possibility of outright invention. This problem is perhaps most acute in a rather late source, relating to Scandinavian paganism. Adam of Bremen’s twelfth-century description of the temple at Uppsala, with its three great statues and its human and animal sacrifices haning from trees, is among the most cited descriptions of an early medieval cult site. Since Adam was unquestionably presenting a misleading account of the christianisation of Sweden for reasons of Church politics (Sawyer 1987:88), it is difficult to know the extent to which his description of Uppsala is determined by his personal agenda (see also the structuralist analysis in Alkemade 1991:283–4). Only excavation can come anywhere near to resolving this dilemma’ (255). 261 has some refs to old saxons and witches; ‘Charlemagne attributed to the pagan Saxons the belief that male or famle witches could eat other people (Capitulare de partibus Saxoniae 6). He also condemned them for killing witches, roasting them and eating them’ (261) and some other bits, citable I guess if you don’t find a fuller discussion. 261–62 gets into a distinction between public and private religious activity. No ev. really, but valid enough point. Also regionality 262–63; ‘Frisian paganism seems to have been associated not just with water, but specifically with tidal water. Boys are left to drown as the tide rises (Vita Vulframi *). Although the Life of Wulfram is suspect, the importance of water is also clear from the attempt to drown Liafburg described by Altfrid in the Lie of Liudger (I, 6)’ (262). ‘Private superstitions, on the other hand, that is the use of auguries and amulets and the supposed practice of witchcraft, were not tied to political structures. Consequently they seem to have survived well into the Christian period’ (263). Interesting assumption anyway. Discussion, esp. 273–79 re hopeless mess of problems of terminology re ‘priest’, ‘religion’, ‘kingship’ etc re paganism. By no means leaves no stone unturned but suggests range of issues and their debateability from a nice range of perspectives.

Wood, Ian, ‘Ruthwell: Contextual Searches’, in Theorizing Anglo-Saxon Stone Sculpture, ed. by Catherine E. Karkov and Fred Orton, Medieval European Studies, 4 (Morgantown, Wesst Virginia: West Virginia University Press, 2004), pp. 104–30. Suggests that Ruthwell, Bewcastle and Hoddom may all be drawing on Roman models from Hadrain’s wall (120–21). ‘Hadrian’s Wall and its related monuments may alo point to another context for Ruthwell, and one that is not exactly Roman. After the collapse of Roman authority, and before the expansion of te Anglian kingdom of Northumbria, the Britons had exploited Roman monments as a resource. The discoveries of a large British hall at Birdoswald and of the eighth-century Anglian jewelry at the site shed some light on the transition from British to Anglian lordship. What we can learn of Carlisle, with its Roman fountains being inspected by Cuthbert, points in the same direction: the Northumbrians took over a sub-Roman world in Rheged. This background should therefore be remembered at Ruthwell—and it may have been [121] even more important at Bewcastle, less than ten miles from Bridoswald, both of them Roman military sites’ (121–22). Discusses ev for dating Anglian expansion into Rheged—basically we have no clue—122–24; ‘Northumbrian expansion may not seem to be immediately relevant to an understanding of the Ruthwell monuments, yet it is as well to remember how closely connected were the expansion of Northumbria to the West and the endowment of Anglian churches Wilfrid received lands recently abandoned by the British clergy, and so too did Cuthbert in the district of Cartmell. A similar context might be envisaged for the ecclesiastical centers north of the Solway. In such a context the Ruthwell monuments would have taken on a particular meanng, not least because of the runic inscriptions, with their heroic vision of Christ. The Ruthwell obelisk may have been visible to some who had not embraced the monastic life, in that one face speaks of recognition of the Christian message; at the same time the monument was unquestionably exclusive, and not just because its second main face concerned itself with the monastic ideal. Regardless of how many Anglians could read runes, the surviving British population of Rheged is unlikely to have been able to decipher them or to have understood the Old English once they had done so. The closer to 700 that one dates the Ruthwell obelisk with its runes, the more it would have been an exclusive monument erected in a conquered landscape, and this would hold true for other monuments with [125] runes and Old English inscriptions erected in what had been Rheged’ (124–25). Aelwyd Rheged presents scene of destruction; ‘It is at least possible that some of the Britons who remained in Rheged shared that view, and that monuments such as those at Ruthwell and Bewcastle served to emphasize the sense of a lost past rather more than that of a new Christian present’ (125). 125–27 stuff re Nynian, superceded of course by Thomas, the most substantial point being that The peom reaching Alcuin via York suggests contacts between Galloway and York (126). ‘If the Miracula Nynie points to Northumbrian spiritual aggression, it may be worth making more of this political context in understanding the Ruthwell monument. The cross as a symbol of Northumbrian aggression perhaps deserves a moment’s consideration. Discussion of the origins of North[128]umbrian crosses usually includes a reference to Oswald setting up a cross before Heavenfield. Within the context of Bede’s Ecclesiastical History this is, of course, an act of great piety, and subsequent Christian and English sensibilities have supported Bede’s reading. On the other hand Oswald’s act was a symbolic act of defiance against the Britons, who, it should be remembered, were themselves Christians. It may be that the Northumbrian cross, like Constantine’s ChiRho, or like the image of the cross propagated in the ninth-century kingdom of the Asturias in Spain, could be as much a symbol of military defiance or aggression as of Christian piety. In newly conquered territory the aggressive aspect of the cross could have been to the fore. As regards the Ruthwell monument, although it seems initially to have been an obelisk, it presents an image of the Crucifixion, and the runic inscription identifies the monument itself as a cross, and does so in the exclusive language of Old English. // We should not necessarily be begilded into seeing the Anglo-Saxon monuments of Rheged as purely peaceable celebrations of a universally accepted reading of Christianity; works of art that we see as aesthetically pleasing may not have been “nice” ’ (127–28). With more similar stuff about Northumbrian renaissance etc 128–9.

Wood, Ian, The Modern Origins of the Early Middle Ages (Oxford: Oxford University Press, 2013). 'At first dight, however, the misuse of Medieval History is insignificant: it is most obvious in the tendency of journalists and politicians to describe as "medieval" or "dark age" an atrocity that could only have happened in the nineteenth, twentieth, or twenty-first century: that is, when the word "modern" would be more accurate. It is easy to dismiss political rhetoric as nothing other than words. Yet rhetoric does matter, and the use of words like "medieval" in modern discourse involves the exploitation of the past' (vii).

Wood, Ian, 'Iocundus in fabulis: The Value of Friendly Advice', in ''Splendor Reginae: Passions, Genre et Famille'', ed. by Laurent Jégou, Sylvie Joye, Thomas Lienhard and Jens Schneider, Haut Moyen Âge, 22 (Turnhout: Brepols, 2015), pp. 329-40; doi:10.1484/m.hama-eb.5.103327.

Wood, Juliette, ‘Walter Map: The Contents and Context of De Nugis Curialium’, Transactions of the Honourable Society of the Cymmrodorion (1985), 91-103. Not very useful on the whole—just survey of folkloric bits. But NB ‘All [the tales in question] concern the laying to rest of troubled spirits, a link which becomes clearer when the anachronistic reputation of the first two [as ‘vampires’] has been removed. Map frequently links three or four tales in this way, as for example the tales in Distinctio II aout Fairy mistresses. Since the divisions of the work are later than the text of De Nugis, these internal clusters of tales with similar themes reveal a great deal about Map’s perceptions of the key features of the tales he recounted’ (100).

Wood, Juliette, ‘Lakes and Wells: Mediation between the Worlds in Scottish Folklore’, in Scottish Language and Literature, Medieval and Renaissance: Fourth International Conference 1984, Proceedings, ed. by Dietrich Strauss and Horst W. Drescher, Scottish Studies: Publications of the Scottish Studies Centre of the Kohannes Gutenberg Universität Mainz in Germersheim, 4 (Frankfurt am Main, 1986), pp. 523–32. ‘The physical space of the folktale seems to reflect that of a pre-map world where territories were often marked by natural features or by a boundary object set at a point of passage’ (524).

Wood, Juliette, ‘The Fairy Bride Legend in Wales’, Folklore 103 (1992), 56–72. n. 6 (p. 70) lotsa refs on fairy brides from water features; ‘No comprehensive study of this exists, and one is certainly needed’ (70, n. 6). Re Triunein Vagelauc story: ‘…did Map realize that Brychan and Wastin were the same character? Did Map have access to a somewhat garbled heroic cycle attached to Brychan Brecheiniog? The different spelling of Brychan’s name (Wastin Wastiniog when he wins his fairy bride and Brychan when he is the king) might indicate that Map heard the fairy tale orally (or that it has an ultimate oral source), while the [58] incidents related to the King were closer to written sources. This would certainly explain why Brychan is the boy’s father in the first section and his king/enemy in the rest … Another interesting factor is that the lake-fairy section functions as a kind of family origin legend [cf. Pwyll and Rhiannon as parents of Pryderi XXXX]. These tales are often concerned with the fate of the fairy’s children, and the sma elink between mother and child appears in the very different variant attached to Edric the Wild at Ledbury North. It is not possible to determine at this stage whether Map is transmitting part of a more extensive cycle attached to Brychan Brycheiniog, but it seems clear that the sources for this relatively short section are more complex than has been supposed’ (57-58). Re Alnoth: ‘The style of this tale is quite different, Walter Map at his narrative best with classical allusions to Dictymus, Dryads and Lares. Map’s concluding remarks are worth noting. “We have heard of demons that are incubi and succubi and of the dangers of union with them; rarely do we read … of heirs or offspring who ended their days prosperously…’ Map would most certainly be aware of the fact that Henry II’s family origins were associated with the Melusine story. He includes an example of this story, and he may be making a graceful and courtly reference to this here. Moreover, Map highlights an important aspect: these stories often function as origin legends attached to unusual families’ (58). Yes, presumably unlike women meeting fairy men, who may be dealing with illigitimate children etc., men meeting fairy women are dealing with something else. Establishing groovy lineage being obvious. And as Wood discusses, may reflect generally the position of a new wife in a household as ‘other’, p. 62.

‘The Sons of the Dead Woman, for example, reflects the belief that the premature dead were “abducted” into fairy land. The fairy beliefs here may be seen as a strategy to deal with untimely and therefore stressful death. The Welsh tale of the Otherworld Bride [60] deals with another stressful “rite de passage”, marriage. On the level of belief, the tale expresses ideas connected with lakes and clearings as entrances to the otherworld through which the fairy and cattle can pass; the extraordinary beauty of otherworld beings; the extraordinary fecundity of otherworld cattle and the fear of offending these beings’ (59-60). 60-61 esp. re social function stuff. Negotiating the constraints of marriage; wealth often comes with te bride and so it goes when she leaves, cf. the unpredictable nature of wealth from stock-rearing. That old negotiation of success theme. ‘Most Welsh tales associate the fairy with a lake, although in Carmarthenshire, Denbighshire, Merionethshire and Herefordshire, the young man may see the fairy dancing or meet her near his home, presumably on dry land’ (60); ‘The deep glacial lakes of Wales are the focus for a number of supernatural beliefs. Many of the traditions are independent of fairy women stories, but they all relate to contact with the other world and more specifically with the lake as portal to that world’ (61).

List of motifs p. 69; sources pp. 66-69.

Wood, Juliette, ‘Celtic Goddesses: Myth and Mythology’, in The Feminist Companion to Mythology, ed. by Carolyne Larrington (London, 1992), pp. 118–36. Strabo, after Posidonius, has trad of island in the Loire inhabited only by maenad-like women, cf. all-female otherworld in immrammas (119-20). Also classical account (reff only Rhys 1898) of 9 priesteses guarding a sleeping god and looking after a magical cauldron, cf. Merlin’s captivity in Avalon, cauldron stuff, 9 witches who care for Peredur (120). hmm. Otheriwse quite reductive  not v. useful.

*wood¸juliette¸classifying∙folk∙narative∙using∙the∙type/motif∙method¸folk∙life∙1988-9¸∙95-103

Woodbridge, A System of Universal Geography on the Principles of Comparison and Classification By William Channing Woodbridge, Emma Willard Edition: 8 Published by J. Beach, 1838. http://books.google.co.uk/books?id=gJwZAAAAYAAJ. Item notes: v. 1-2. 192 brief comparison of ancient Britons and Woden with large range of sacrificing cultures, including Lapland and Africa.

Woolf, Alex, ‘At Home in the Long Iron Age: A Dialogue between Households and Individuals in Cultural Reproduction’, in Invisible People and Processes: Writing Gender and Childhood into European Archaeology, ed. by Jenny Moore and Eleanor Scott (London: Leicester University Press, 1997), pp. 68–74.

Woolf, Alex, ‘An Interpolation in the Text of Gildas’s De Excidio Britanniae’, Peritia, 16 (2002), 161–67

Woolf, Alex, ‘The Britons: From Romans to Barbarians’, in Regna and Gentes: The Relationship between Late Antique and Early medieval Peoples and Kingdoms in the Transformation of the Roman World, ed. by Hans-Werner Goetz, Jörg Jarnut and Walter Pohl with Sören Kaschke, The Transformation of the Roman World, 13 (Leiden: Brill, 2003), pp. 345–80. Cool survey, including survey of sources etc. 355–73 section most relevant toBeth’s bit, emhing distinction between highland and lowland: ‘Up to this point, a contrast has been emphasised between the “highland” zone with its kings, inscribed stones and kin-based society on the one hand and the “lowland” zone with its civil (if no long civilised) government and highly stratified society, preserving much of what was fundamental to Roman self-perceptions…’ (368)—tho’ he works to ameliorate this too. For the inscriptions in the North he cites Thomas 1992 which you know and K. R. Dark, ‘A Sub-Roman Defence of Hadrian’s Wall?’, Britannia, 22 (1992), 111–20 (356)—sparse but fitting the general pattern.

Alex Woolf, ‘Caedualla Rex Brettonum and the Passing of the Old North’, Northern History, 41 (2004), 1–20. Bede’s Caedualla is some Northern ruler and not a ruler of Gwynedd. NB p. 10:

Woolf, Alex. ‘Imagining English Origins’, Quaestio Insularis: Selected Proceedings of the Cambridge Colloquium in Anglo-Saxon, Norse and Celtic, 18 (2017), 1-20 (p. 16).

citing

Any resemblance to death of Ongentheow in Bwf?

p. 11:

11–14 argues that Harley 3859 genealogy of Owein ap Hywel, which has Catgollaun, has interpolated it ‘in an attempt to appropriate Bede’s Caedualla’ (12).

14–17 disses reliability of the poem Moliant Cadwallon

18 summary of arguments. 18–21 summary of reasons why Nennius does his thing (early C9 traumatic time for Gwynedd, when Mercia emerges for the first time as a ‘clear and present danger’ to Gwynedd; HB about saying ‘how did it come to this?’).

Woolf, Alex, ‘Onuist Son of Uurguist: tyrannus carnifex or a David for the Picts?’, in Æthelbald and Offa: Two Eighth-Century Kings of Mercia. Papers from a Conference Hald in Manchester in 2000, ed. by David Hill and Margaret Worthington, BAR British Series, 383 (Oxford: Archaeopress, 2005), pp. 35–42. ‘Within this context of Early Insular History Pictland holds a special place. The bulk of its population lived on in the eastern coast of Britain in the territory that was ideal for grain production, factors it shares with some of the English kingdoms but with none of the other Celtic-speaking provinces. Further, its most populous and easily accessible border region marched with Bernicia, perhaps the neighbour with which it had the most sustained contact from the mid-seventh century onwards. The Picts were in origins Britons but, during the period of Roman imperium over Britain, Romano-British culture had come to be identified with Britishness and on the withdrawal of the Romans a cultural and linguistic boundary had become established somewhere in the region of the Forth. To its south were the Britons, exhibiting the hybrid Romance and Celtic language and culture we call Welsh, and to its north were the Picts, a more traditionally Celtic population’ (35), to which we might add late conversion? Emphs that terms like rex Pictorum need by no means mean ‘of all the Picts’, with good parallels for that not being so (35–36). Mention this to Rory. So no need to infer a unified overkingship early on despite others’ assumptions. And certainly that wouldn’t fit with what’s going on further south. Unified by mid-C9 he reckons—in step with Mercain Thames-Humber consolidated kingdom (36). In Mercia: An Anglo-Saxon Kingdom in Europe, ed. Michelle P. Brown and Carol A. Farr (London, 2001) app. argues that ‘the origins of Fortrui’s dominant position within Pictavia lay in her proximity to Bernicia and in the appropriation, following the battle of Nechtansmere, of tributary structures and mechanisms of over-lordship learned from the kings of Bamburgh’ (36). Reckons (without discussion) that Alpín < ælfwine. Onuist king 728-761 it seems. ‘Further light on the relations between the Picts and Northmbrians in this period may be cast by the “Continuation of Bede” contained within the Historia Regum Anglorum [Arnold, Symeonis Monachi Opera Omnia, pp. 30–66]. This chronicle, essentially a continuation of Bede up until 802 with additional material inserted retrospectively, some of which indicates a Hexham stage of transmission, has a number of features which mark it out from the Chronicle of 766 [ie. Moore MS; citing inter alia Hard, ‘Byrhtferth’s Northumbrian Chronicle’ EHR 97 1982, 558–82]. When noting the death of Earnwine, for example, it notes the very day of his death ... which may indicate that he was memorialised at the monastery where the annal was composed. Secondly, the names of Pictish kings are given in forms closer to the original Pictish form, whereas Chron. 766 gives them in their Irish form; thus Onuist appear as Oengus in Chron. 766 and Unuist in Chron. 802. This, of itself, suggests independent contacts with the Picts in the eighth century’ arguing for perhaps a textual source for chron 766 in Dal Riata (37). 38 n. 42: ‘Forsyth’s argument that a source written in Pictavia lies behind the spellings in Chron. 802 seems flawed in that, while the spellings of the names Unust and Cynioth are clearly better representations of Pictish Onuist and Ciniod than the gaelicized forms Oengus and Cinaed, they are not in fact Pictish spellings. What they would seem to indicate is familiarity with the sound of names, whereas Chron. 766’s use of Irish forms indicaes dependence upon a written source from the Gaelic speaking world, perhaps from Iona.The fact that ‘Anglian’ forms of Pictish names, including ‘Unust”, appear in the Durham Liber Vitae would seem to support this view’. I’m not sure for my part that we need a written source though—e.g. the chron 766 entry for 750 has A-S stuff too. NBs also that although some of the Hexham stuff is retrospective, Chron 802’s record of episcopal succession is complete only for York (naturally) and Hexham, with no Lindisfarne events being given a day of the month. St. Andrew’s seems to have been founded by Onuist and Alex sees it as ‘the first good harbour in the Tay basin which shipping coming up from Northumbria would be likely to encounter. This location emphasises the interests and orientationof the Pictish kingdom in this period...’ also sculpture; St A’s as partly founded by NHs? (38). Chron 802’s annal for 756, where Eadberht and Onuist go against Dumbarton and this involves leading an army from Ovania, now identified by Breeze as Govan and supported by other scholars, with suggestion that the lack of g- may be a Pictish feature; but Alex also suggests the borrowing of a lenited Brittonic form (39, with acceptances at nn. 53, 54 and Alex’s point at n. 54). New suggestion for Niwanbyrig in same entry as Newborough in Staffs, vs. Newburgh-on-Tyne, because that’s about the right distance for the elapse of time implied in the chronicle entry—dodgy ground though (39). More musing on the events of this annal and its significance for Mercia. Suggests that Onuist was the dude whose relics went in the St A’s sarcophagus (40).

Woolf, Alex, 'Reporting Scotland in the Anglo-Saxon Chronicle', in Reading the Anglo-Saxon Chronicle: Language, Literature, History, ed. by Alice Jorgensen, Studies in the Early Middle Ages, 23 (Turnhout: Brepols, 2010), pp. 221-39 (pp. 230-32), https://s3.amazonaws.com/academia.edu.documents/1892491/Reporting_Scotlland_Woolf.pdf.

Woolf, Greg, ‘Monumental Writing and the Expansion of Roman Society in the Early Empire’, The Journal of Roman Studies, 86 (1996), 22–39. 1996 in texts folder. 30–31 emphs monuments appearing at times of instability—important context for early Welsh monuments? Spread of epigraphic culture as symptomatic of ‘expansion of Roman society’ (reasons why he prefers this term to ‘Romanisation’ 37–38) 34–. Focuses on anxiety prompted by social mobility (35); manumitted slaves overrepresented in the Roman epigraphy 35–36

Woolf, Henry Bosley, The Old Germanic Principles of Name-Giving (Baltimore, 1939). Concerned with dynastic relations and app. not much of interest to say.

Woolf, R. E., 'The Devil in Old English Poetry', The Review of English Studies, 4. 13 (January 1953), 1-12, Stable URL: http://www.jstor.org/stable/510385

Woolf, Rosemary, ‘The Theme of Christ the Lover-Knight in Medieval English Literature’, Review of English Studies, n.s. 13 (1962), 1–16. Nowt for me really but would be reffable for widespreadness of theme etc.

Wollmann, Alfred, 'Lateinisch-Altenglische Lehnbeziehungen im 5. und 6. Jahrhundert', in Britain 400-600, ed. by Alfred Bammesberger and Alfred Wollmann, Anglistische Forschungen, 205 (Heidelberg: Winter, 1990), pp. 373-96

Wordsworth, Christopher, ‘Two Yorkshire Charms or Amulets: Exorcisms and Adjurations’, The Yorkshire Archaeological Journal, 17 (1903), 377–412.

Worger, William, 'Parsing God: Conversations about the Meaning of Words and Metaphors in Nineteenth-Century Southern Africa', Journal of African History, 42 (2001), 417–47. Jacob Döhne's 1857 Zulu dictionary sees language as means to 'the secrets of national character' (417). Zulu as 'coarse, clumsy, and unrefined as the barbarians themselves' (418). Re Moffat: 'The most ‘ immense difficulty’ he found was in ‘translating theological ideas. Kingdoms, crowns, thrones, and sceptres are unknown here’. // That Moffat (like his peers) equated theological ideas with words signifying temporal authority clearly complicated the process of transmitting the missionary truth' (419)--related to issues addressed by dictionary articles.

P. Wormald, 'Bede, Beowulf and the Conversion of the Anglo-Saxon Aristocracy', British Archaeological Reports, 46, (1978), 32-97

Wray, K. Brad, 'The Epistemic Cultures of Science and Wikipedia: A Comparison', Episteme, 6 (2009), 38-51; DOI: https://doi.org/10.3366/E1742360008000531. 'In summary, we ought to see Wikipedia for all that it is. In addition to being an easily accessible source of information and misinformation,it has created a community of inquirers who are governed by norms very different from those that govern other more familiar communities of knowledge producers. The people contributing do not ground their claims on their reputations as knowers. In fact, they stand to lose nothing if and when their contributions are found to be misleading or false. And the immediacy of the medium encourages gossip and jokes. If one had to wait months before one’s contribution is posted, it is unlikely that gossip or jokes would be common. Hence, though we have some reason to believe that an invisible hand aids us in realizing our scientific goals, we cannot ground our confidence in what is reported on Wikipedia on the fact that an invisible hand ensures quality. Nor is the information on Wikipedia aptly justified in a manner similar to the way testimony [p. 48] can be justified. Unlike classic cases of testimony, it is difficult to ascertain the person behind the information posted' (47-48).

Wrenn, C. L., A Study of Old English Literature (London: Harrap, 1967). [NW1 717:5.c.95.12] ‘The “elf-shot” mentioned as a likely cause of the pain is paralleled in some remote rural areas of Northern England, where the flint arrow-head occasionally picked up is called an “elf-shot”m and one afflicted with lumbago is said to be “elf-shotten”.’ (169, no ref.)

Wright, Charles D., The Irish Tradition in Old English Literature, Cambridge Studies in Anglo-Saxon England, 6 (Cambridge: Cambridge University Press, 1993). [English E 182 WRI] 210–14 interesting stuff on native Irish ideas of otherworlds infl on Hell and Heaven ideas. Read properly sometime.

Wright, C. E. (ed.), Bald’s Leechbook: British Museum, Royal Manuscript 12 D. xvii, Early English Manuscripts in Facsimile, 5 (Copenhagen: Rosenkilde and Bagger, 1955). 899.bb.316. 18-23 detailed account of palaeog. 32 (unnumbered) is ‘The Language of the Leechbook’ by Randolph Quirk. WGer au no ang. sm.; ‘Usually reckoned a non-WS (especially Kt) feature is the appearance of io for late WS and “standard” OE eo [macr, br on e], which is common in this MS: neoþewearde but also nioþo- (as in 20a), nioþe- 22b, even niþe- 20b; similarly, hiorotece 22b [w. epenthetic vowel, poss by scribal assoc with herot, also heoro- 22a, he sez], niownes 90b, giogoðe 95a, hiora 10a, hio 8a &c, sio (both as demonstrative and relative) 1b, 4a &c. In itself however, this feature need not indicate a non-WS provenance, since it is prominent in such WS texts as the Hatton MS of Cura Pastoralis’. ‘Breking of Wg a [breve] before l+consonant and other clusters is general in the MS … i-mutation in these positions generally yields the typically WS (especially late WS) y … but occasionally we have e (as in eldo 6a); in one word æ is regularly found (wærc, passim), and this is usually reckoned an Anglian form adopted in general OE usage’. ‘In general, the spelling is regular throughut the MS, and the features to which attention has been drawn are consistent with West Saxon dialect and scribal practice of about 950 A.D., with some forms (for example, stieme, tieder-) possibly suggeesting an archetype of perhaps fifty years earlier’. Sic re italics.

Wright, Joseph and Elizabeth Mary Wright, Old English Grammar (London, 1908).

Wright, Michael J., ‘Isolation and Individuality in the Franklin’s Tale’, Studia Neophilologica, 70 (1998), 181–86. Nice point that it’s only in 1031–37 that you realise the setting’s pagan (181), makes to retrospectively reassess Dorigen as dead good noble pagan rather than kind of misguided Xian. Must also affect apprehension of magic in it. Nice little article.

*Wright, Roger, Early Ibero-Romance (Newark, 1995). Probably has some good stuff on what happens in Arabic-speaking regions, maybe ch. 12.

Wright, Roger, A Sociophilological Study of Late Latin, Utrecht Studies in Medieval Literacy, 10 (Turnhout, Brepols, 2000). Really cool. Based on earlier articles. 10– re Insular latin, emphasising that it’s all very literate and despite the Theodorian input pronounced letter by letter etc. Has some useful ideas but lack of refs alas: insular Latin as stilted; Boniface more influenced by Aldhelm than Bede; ‘The preferred vocabulary of Insular latin-speakers was tht of the Bible, whether or not it sounded archaic in the Romance world. For they spoke and recited Latin—Bede even seems to have exected his Historia to be read aloud—but they met it in written form from the start’; encounter registers in opposite order from native speakers; ‘The result was the acquisition of a stilted level of Latinity which at times was unrecognizable on the Continent. Conversely, Pope Gregory II’s Roman vernacular was not totally comprehensible to Boniface (12); insular grammarians pronounce by letter (12–13) when everyone else has lost sounds and even syllables (13). Seems to have no place for British Latin or Romance in his view of things. Donatus and Priscian descriptive, but increasingly come to be used at the basis for prescription (13–14, 38–39). Sees the divorce of Latin from Romance essentially as a product of Carolingian renovatio (their term) and specifically Alcuin. ‘Alcuin had no interest in any vernacular, not even his own’ (14)--tries to shift Churchmen to pronouncing Latin letter-by-letter; ‘Banniard even suggests that Alcuin wanted to insist that all parishioners sple te Anglo-Saxon way when confessing to teir priests, but since it proved difficult to do, and difficult to understand if done correctly, that plan lapsed. If Banniard is right in this, it is easy to envisage the annoyance caused there by the arrival of a foreigner telling them that they did not know their own language’ (14). Hrabanus Maurus, A’s star pupil, runs with this (15), so you wind up with people having to write romance the way they speak it (15–16). See further review of Banniard pp. 54–55, 60–64; ‘Alcuin’s De Orthographia and the Council of Tours’, being pp. 127–46. Abbo of Fleury goes to ASE (Ramsey) 985–87 and ‘wrote his Quaestiones Grammaticales as an answer to questions posed to him by his Anglo-Saxon speaking students, and as a result the work is informative about Anglo-saxon, as well as about the differences in the Latinity of the two communities. The questions answered tend to cover matters not dealt with in the Alcuinian rules, such as the positioning of stress in polysllables’ (17, citing edn, Guerreau-Jalabert 1982, but no more).

18–35 on ‘Why the ROMANCE lANGUAGES ARE NOT THE sAME’, with more or less dismissing traceable substatre doings. late empire as period of linguistic convergence in Latin rather than divergence (27–28). late empire as period of linguistic convergence in Latin rather than divergence (27–28). 30–35 on conclusion, that you have internal variation, with Latin being comprehesnible for ages because although new morphology and syntax arises, older forms remain in use for AGES. Totally makes sense to me. Similar issues covered in ‘The Latin-Romance “Ensemble” of the Seventh Century’ 85–94.

Ch. 7, ‘Foreigners’ Latin and Romance: Boniface and Pope Gregory II’, pp. 95–109, trans. from ‘Latino e Romanzo: Bonifazio e it Papa Gregorio II’, in La preistoria dell’italiano, ed. by J. Herman (Tübingen, 2000), pp. 219–29. The real Boniface stuff is 95–103—after that we get onto the linguistic ev of the Liber pontificalis. Crucial quotations pp. 96–97: Adveniente itaque oportuno conlocutionis eroum die et ad basilicam beati Petri apostoli advenante glorioso sedis apostolici pontifici confestim hic Dei famulus invitatusest. Et cum paucis ad invicem ac pacificis se salutassent verbis, iam de simbulo et fidei ęcclęsiasticae traditione apostolicus illum pontifex inquisivit. Cui mox his vir Dei humiliter respondit, dicens: “Domine apostolicę, novi me imperitum, iam peregrinus, vestrae familiaritatis sermone; sed queso, ut otium mihi, tempus conscribendae fidei concedas, et muta tantum littera meam rationabiliter fidem adaperiat”. Qui etiam protinus consentit et, ut festine hanc scripturam deferret, imperavit. Cumque, aliquanto temporis evolutio spatio, sanctae trinitatis fidem urbana eloquentiae scientę conscriptam detulisset, reddditque praefato pontifici’ (96, quoting Levison Vitae Sancti Bonifatii archiepiscopi Moguntini 1905 MGH, Scriptores rerum Germanicarum in usum scholarum, ch. 6 p. 28 ll. 6-22). Trans: ‘So when a convenient day for their interview arrived, this servant of God wa invited at once to the Church of the Apostle St Peter, the glorious seat of the Pope. They greeted each other with a few friendly words, and then the Pope started to ask him about the beliefs and traditions of the faith of the Church. But he humbly replied that: “My Lord, I realize that as a foreigner I am not an expert in using your usual soken language, and I request that you give me the time and the opportunity to expound my faith more thoughtfully, in silent written form”. The Pope agreed to this, and told him to bring the written text to him soon. When, a little time later, he brought back his account of his faith in the Holy Trinity, written in a polished style, he gave it to the Pope’ (97). P. 29 ll. 1-3 of MGH text adds how they chat about the text all day. So they’re not mutually unintelligible, but familiaritatis sermo a bit tricky. From Willibald’s Vita Bonifatii (pre 768), first hand information from B’s mates; not elsewhere evidenced despite quite a lot of ev-but Wright argues that ‘it reflects [96] no great credit on Boniface’s abilities and would hardly have been invented ex nihilo’ (95–96). ‘Law comments on this episode that “the oral [103] competence of even so accomplished a stylist as he was at best shaky” [Grammar 189]. In the event, the stylistic level that he had achieved was precisely what made normal Romance speech hard for him to operate with. It was as if a modern Englishman went to Roman and spoke the language of Boccaccio, or a Japanese were to come to London and try to communicate orally in best Miltonian English’ (102–3).

Chapter 11, ‘The End of Written Ladino in Al-Andalus’, pp. 158–74, repr. from The Formation of Al-Andalus, ed. by M. Fierro and J. Sansó (London, Ashgate: Variorum, 1998), pp. 9–17, trans. from ‘Le muerte del ladino escrito en Al-Andalús’, Euphrosyne: Revista de Filologia Clássica, New Series, 22 (Lisbon: XXXXX, 1994), pp. 255–68. Basically reckons that it doesn’t make sense to retain romance/Latin as a written language in the face of arabic so they don’t. Would be useful if you want to get sophisticated on Andalucia as comparison for language death in ASE. Relevant-looking references to that are Wasserstein 1991 and Wright 1995 ch. 12.

Wright, Thomas, An Essay on the State of Literature and Learning Under the Anglo-Saxons; Introductory to the First Section of the Biographia Britannica Literaria of the Royal Society of Literature (London: Knight, 1839). under the Anglo-Saxons Prospectus of the Biographia Britannica Literaria 1-4. NB United Kingdom is the stated purview--did it ever cover medieval Celtic at all? Emphatic that it's 'national' though not why (sayas that 'Another defact of biographical dictionaries is the attempt to render them [2] universal, as to all nations, as as to every description of notoriety of character'--the implication being they bite off more than they can chew? Or than ought to be chewed?). Council of the Society are 'now able to lay before the public the plan which has been adopted' (2)--scholars don't lay things before the public any more. Interesting shift. By publishing volumes about particular periods rather than having an alphabeticised dictionary 'the work would admit of indefinite continuance with the lapse of time, while the earlier portions would never become obsolete, or lose their relative value' !! (2). 'The only perfect monument of Anglo-Saxon romance, which the hand of time has left us, is Beowulf [sic re italics]. In it we discover, what was rendered more than probable by other considerations, that, after the Saxons had embraced Christianity, they carefully weeded out from their national poetry all mention of, or allusion to, those personages of the earlier mythology, whom their forefathers had [14] worshipped as Gods. [Implicit praise for good Xians.] But they went no further than this; the subordinate beings of the ancient superstition, the elves, nicors, and all the fantastic creatures of the popular creed, still held their places; for the Christian missionaries themselves believed in the spiritual and unseen world as extensively as their converts [percipient--a point that seems since to ahave been forgotten; but also perhaps criticial of these missionaries?]. The only difference was, that, whilst elsewhere these beings retained very nearly their original form and character, in the minds of the monks they became so many black demons and mischievous hobgoblins' (13-14). Bede on his death-bed 'not infrequently uttered his thoughts in passages taken from the national poets' (21). Maybe a bit of anti-Marian sentiment p. 28? 41 A-Ss had the opportunity to develop a 'correct and pure' taste in latin poetry, but suffer from the fact that Romans themelves had got into all this Christian rubbish (41). 'In a word, Aldhelm's writings, popular as they once were, exhibit a very general want of good taste' (45). 'When the Anglo-Saxons embraced the Christian religion, they naturally received along with it some errors which had already gained ground at Rome ... But, at the same time, the Anglo-Saxons were far removed from [62] that slavish dependence on Rome which the Catholic system at a later period enjoined. They acted and judged with freedom and independence, and they disputed or condemned unhesitatingly the errors which the Romish church afterwards continued to introduce' (61-62).

64- '§V. Anglo-Saxon Science--the Schools, and Forms of Education'. From 635 when Sigebert sets up a school 'at least till the latter part of the tenth century, although knowledge had become more generally diffused, the Anglo-Saxons had made no advance in science itself. This was a natural consequence of the system which they sursued. The reverence with which the converts in the earlier ages had learned to regard everything that came from Rome, gradually degenerated into implicit confidence in the books of science which were imported from thence, until it became almost an article of faith to decide all difficult questions by their authority' (64). Etc. It doesn't help that people keep writing under the names of more famous authors: 'These spurious writings naturally tended to add to the confused notions of the Anglo-Saxons on matters of science' (65). Long passage on Saracen medicine in C10 Spain, Pope Gerbert/Silvester the Second (more anti-papal stuff?), how Dunstan gets accused of dodgy magic learned off Gerbert; 'The prejudices against Dunstan at length rose so high, that some of his neighbours, seizing upon him one day by surprise, threw him into a pond; probably for the purpose of trying whether he were a wizard or not, according to a receipt in such cases which is hardly yet eradicated from the minds of the peasantry' (68). Ailmer's C??12 attempts to fly (68). Stuff on schooling, and enigmata.

'§ VI. The Higher Branches of Science.' More on derivative nature of A-S science; geometry, astronomy. Earth round 90. Maps. 'We find the Anglo-Saxons at an early period distinguished by the same spirit of adventure, which has been so active and fruitful among their descendants' (91).

'§ VII. The Natural Sciences--Medicine.'

*Wright, T., St Patrick’s Purgatory (London, 1844), cited by MacCulloch, 79f. re elves. [SPEC COLL; T.27.19/Hib.7.844.7 Rare books]

Wright, Thomas, ‘On Dr. Grimm’s German Mythology’, in Essays on Subjects Connected with the Literature, Popular Superstitions, and History of England in the Middle Ages, 2 vols (London, 1846), i 237–57. XXXXstyle. ‘While Christianity destroyed every where the worship of Woden, the belief in the airy spirits of the popular creed was unimpaired; for, whatever different opinion the mons might entertain of their nature and calling, they found nothing in their own faith which directly proscribed them. / In fact, the popular belief in thse things and their effects was so intimately interwoven in the national charac[240]ter, that they held by it like the language, with which, also, they had a strong tie in the multitude of words and names for things and circumstances which called them perpetually to men’s minds. The common ceremonies of life at every minute bore allusions to them; things so difficult to eradicate, that now, after so many centuries of successive improvement and refinement, in our salutations, in our eating and drinking, even in our children’s games, we are perpetually, though unwittingly, doing the same things which our forefathers did in honour or in fear of the elves and nymphs of the heathen creed’ (239). Mentions BL. latin penitential incl. ‘He who, deceived by the illusion of hobgoblins, believes and confesses that he goes or rides in the company of her whom the foolish peasantry call Herodias or Diana, and with immense multitude, and that he obeys her commands’ (243). And of course, gives not the source! Gah. Incl. roof or furnace child-placing bit. Does that help? Burchard MS? ‘The materials of an early date come chiefly through the hands of those who seized most readily upon the terrific and disagreeable points of the popular mythology. They do not make us acquanted with the more harmless elves and fairies, although there are sufficient traces of them to take away all doubt of their having formed part o the creed of our forefathers at this remote period. The elves and dwarfs are frequently alluded to in the legends of the Anglo-Saxon saints; and, though they are much disguised under the name of devils, or rather of hobgoblins, yet there are good reasons for believing that from this period to the time when it becomes more perfectly known to us, in this particular the popular belief had not altered. The white ladies are mentioned in the Life of Hereward, already quoted…’ (248).

ibid ‘On the National Fairy Mythology of England’, i 258-82. ‘So in the saints’ legends are they ever the haunts of hobgoblins (dæmones)’ (263). So that’s where they’re coming from. But nothing about elf-shot, thankfully. Applies the term to all sorts of things tho’.

ibid ‘On Friar Rush and the Frolicsome Elves’, ii 1-37. Again, nowt on elf-shot.

**Wright, Thomas, Essays on Subjects Connected with the Literature, Popular Superstitions, and History of England in the Middle Ages, 2 vols (London, 1846). cited by MacCulloch, pp. i, 261f, 263f. and ii. 7f. re Teutonic elves. [XIX.63.13- rare book]

Wright, Thomas (ed.), The Chronicle of Pierre de Langtoft: In French Verse, From the Earliest Period to the Death of King Edward I, Rolls Series, 47, 2 vols (London: Longmans, Green, Reader and Dyer, 1866–68)

Wright, Thomas (ed.), Anglo-Saxon and Old English Vocabularies, 2nd ed. by Richard Paul Wülcker, 2 vols (London: Trübner, 1884). vol 1: Col 108 has ‘Satiri, uel fauni, uel sehni, uel fauni ficarii, unfæle men, wudewasan, unfæle wihtu’ ll. 21–23. Col 189 has ‘Satyri, uel fauni, unfæle men. / Ficarii, uel inuii, wudewasan.’ ll. 13–14.

London MS f. 21v l. 1ff, ie. W–W col 189:

Parce. hægtesse . Satiri . ł Faunilini . anfælemen . Creditor.lænere . Abatis.fætfellere . Princeps consiliarium

Ficarii . ł Inuii . wudewasan. Lictor . hyldere . ł uirgifer Ariolus. wicca . Asecretis . geruna . yldest ræd bora

1st n of faunilini funny as it looks more like a u with a dodgey descender from first minum. Wierd. fauvilini? Etc. Nothing on previous page to explain it. Made the writing small to fit lineation onto screen. NB systematic use of caps for 1st letters of lemmata—the scribe’s not mine. uirgifer couldbe uirgifen as last letter’s a bit of a mess. Subsequent lines not relevant. This makes it clear that ‘Satiri . ł Faunilini . anfælemen’ is a separate gloss from ‘Ficarii . ł Inuii . wudewasan’.

Wright, W., ''A Grammar of the Arabic Language, Translated from the German Tongue and Edited with Numerous Additions and Corrections'', 3rd edn by W. Robertson Smith and M. J. de Goeje, 2 vols (Cambridge: Cambridge University Press, 1933 [repr. Beirut: Librairie de Liban, 1996]), p. 292 (§367.A.(b)).

Wright, William Aldis (ed.), The Metrical Chronicle of Robert of Gloucester, 2 vols, Rolls Series, 86 (London, 1887). Continuous numbering. 48-9 (ll. 660-79) re Baþulf who tries to fly and fails; p. 782 app. E different version from alpha-beta-gamma texts, der. from La3amon c. 2878-84 (xxxiii); all from Geoffrey I assume. Welund analogue here? Geoff and Henry of Huntingdon main sources for my bit of Richard (xv-xxvii). 2436ff identified as from external source (xvii)—SEL?: ‘Planetes yliche clere sterren . sevene as 3e seþ . / Saturnus . & Iubiter . Mars & þe sonne ywis . / Venus . & Mercurius . & þe Mone lowest is . / After ech of ho in þe wouke . ycluped is a day . / Verst þe sonne & so þe oþere . & þe seueþe Saturday . / & vor weder & oþer þing on erþe . after hom moche is . / Þis misbileuede men hom clupede . godes wule ywis . / Sori ich am quaþ vortiger . þo he hurde þis . / vor 3oure bileue þat 3e seggeþ . vor non bileue it nis .’ (173-74). Elves in passage re Vortigern finding Merlin to help with bulding project, ll. 2698-XXXX. Actual description 2749-54. Almost certainly from SEL—check to see if the planets bit is from there. þer beþ in þe eyr an hey . ver fram þe grounde . / As a maner gostes . wi3tes as it be . / & me may 3em ofte an erþe . in wilde studes yse . / & ofte in mannes forme . wommen hii comeþ to . / & ofte in wimmen forme . hii comeþ to men al so . /Þat men clupeþ <B>eluene</B>’

Wüst, Walther von, ‘Ein weiterer idg./finnisch-ugrischer Zusammenhang?’, Ural-Altaische Jahrbücher, 26 (1954), 135–38. 135 nice list of potential IE cognates. ‘Falls die vorstehend [protruding; ?foregoing] aufgefürhten [?] einzel[individual]sprachlichen Materialien stichhalten, liegt in der durch sie konstituierten Ausgangsform idg. *soito- [syllabic marker under I] ein weiterer [another] Beleg [evidence] für einen keltisch-germanisch-balto-slavischen Zusammenhang [combination, connection] vor, wie er jüngst [recently] von Walter Porzig … bestimmt worden ist’ (135).

Yam, Shing-Ching Jonathan, 'DECOMMERCIALIZATION AND ANTI-ELITISM: EARLY YEARS OF WIKIPEDIA 2001-2002', International Journal of Arts and Sciences, 6 (2013), 533–38, http://universitypublications.net/ijas/0601/pdf/SPQ603.pdf

Yamamoto, Dorothy, ‘ “Noon oother incubus but he”: Lines 878–81 in the Wife of Bath’s Tale’, Chaucer Review: A Journal of Medieval Studies and Literary Criticism, 28 (1993–94), 275–78. Reason why the friar less scary than incubus is that incubi are SCARY. Really! How insightful. But has some nice refs to incubus narratives—particularly good one (because the seduced woman swells up and dies so a bit like SEL) is Riley ed. 1863, 1: 199–200.

Yamamoto, Dorothy, The Boundaries of the Human in Medieval English Literature (Oxford: Oxford University Press, 2000). Only glaced at it to establish it’s not very useful at present, might be worth check again tho’ for citing. Sections on wild men (144–96) and Melusine (197–224).

Yannakakis, Eleni, and Natasha Lemos, `Introduction', in Critical Times, Critical Thoughts: Contemporary Greek Writers Discuss Facts and Fiction (Newcastle Upon Tyne: Cambridge Scholars Publishing, 2015), pp. 1--19. (http://www.chronosmag.eu/index.php/critical-times-critical-thoughts.html)

Yaqub, Nadia G., Pens, Swords, and the Springs of Art: The Oral Poetry Dueling of Palestinian Weddings in the Galilee, Brill Studies in Middle Eastern Literatures, 32 (Leiden: Brill, 2006). pp. 43-44 on riddle-contest ascribed to Imruʾ al-Qays and ʿAbīd ibn al-Abraṣ. 'This poem is among the oldest extant examples of line-by-line poetry dueling in Arabic. The exchange is a particularly strong sample of the art in that it clearly displays the interplay of cooperation and com- petition, tradition and composition that characterizes the poetry duel. With each question posed by Abᑒd, the competitive challenge is for Imru al-Qays to answer. With each answer, Imru al-Qays chal- lenges Abᑒd to pose another question. But each successful question or answer can also be viewed as an invitation to the poet’s partner not only to display his ability, but also to engage in an act of cocreation, for more than anything, the duel is a test of the participants’ knowl- edge of their poetic tradition. The riddles of the piece are actually metaphors and similes (camels as stars, mounts as fast as the wind, teeth as barley, etc.), from among the formulas of the pre-Islamic poetry. However, each poet provides only half the trope, which is only complete with the contribution of his partner. One might think that Abᑒd, as poser of the questions, is at an advantage in that he chooses an image and leaves the guesswork to Imru al-Qays, 64 but it can also be argued that it is Imru al-Qays who has the easier time, for each of Abᑒd’s questions serves to jog his memory, reminding him of the trope [p. 45] which Abᑒd has in mind. Abᑒd’s task is to call forth the formulas from the repertoire of the tradition in which he is trained. Imru al-Qays is required to recognize the image which his partner suggests. For the duel to work, then, the two poets must be perfectly in tune, trained in the same tradition, familiar not only with the same poetic structures, but also with the same imagery. This challenge to two or more poets to work together to create a new performance from traditional elements is part of what makes the poetry duel a compelling art form in poetic systems that place great emphasis on continuity with the past.'

Yeoman, Louise, ‘Hunting the Rich Witch in Scotland: High-Status Witchcraft Suspects and their Persecutors, 1590–1650’, in The Scottish Witch-Hunt in Context, ed. by Julian Goodare (Manchester: Manchester University Press, 2002), pp. 106–21

Yerkes, David, Syntax and Style in Old English: A Comparison of the Two Versions of Wærferth’s Translation of Gregory’s Dialogues, Medieval & Renaissance Texts & Studies, 5 (Binghamton, NY: Center for Medieval & Early Renaissance Studies, 1982)

Yorke, Barbara, Wessex in the Early Middle Ages (London: Leicester University Press, 1995). 'Introduction The main focus of this volume is on the six historic shires of Devon, Somerset, Dorset, Wiltshire, Berkshire and Hampshire (including the Isle of Wight)' (1) -- so the upper-thames possible heartland of the Gewisse is outside the survey zone. 'The eventual emergence of Wessex and its shires could not have been predicted from the administrative configurations of the late Roman period, nor, it will be argued, from the political alignments of c. 600. Wessex was created by the conquests of the royal house of the Gewisse, largely within the seventh and eighth centuries, and its subdivisions were structures they imposed upon the countryside, even if there were various factors outside their control which helped decide where boundaries were to run' (6). 'From the ninth century the problems for the historian of Wessex change. Wessex becomes part of a larger unit, at first embracing all of the country south of the Thames, but then in the course of the tenth century extending to most of England as it would be defined today' (7). 'Although occupation of many towns in Wessex continued well into the fifth century, signs of town life are rare in the latter part of the century and in a number of cases the latest occupation levels were covered by a layer of 'black' earth which may have been formed by the collapse of the timber and wattle superstructures of Roman buildings and their subsequent recolonization by plants. [...] However, Roman buildings and artefacts were not immediately replaced by a new diagnostic material culture, so that for much of the fifth century the archaeological record cannot easily reveal what was happening to most of the Romano-British inhabitants of Wessex' (11). 'It must be stressed that the disappearance of Roman structures and artefacts and most outward signs of the Roman way of life occurred equally throughout Wessex and so the appearance of Germanic settlers in eastern Wessex should not be considered as the main cause of change there' (12). 'Nevertheless, the subsequent settlement of Germanic peoples did mean that the material culture and history of parts of Wessex was to differ in the fifth and sixth centuries. A distribution map of Germanic forms of burial brings out very clearly the contrast between the eastern and western parts of Wessex (fig. 4). The three western shires of Devon, Dorset and Somerset are largely devoid of Germanic burials and most of those which have been found are late in the sequence and on the borders of Somerset or Dorset.21 In eastern Wessex, on the other hand, - that is Berkshire, Hampshire, the Isle of Wight and Wiltshire - Germanic forms of burial are to be found throughout the region even if not uniformly distributed within it' (12). implies that devon is outside wessex till at least c. 600. 'The different regions of western Wessex do not present a uniform picture from the surviving archaeological record. Inscribed mem- orial stones are found in Dumnonia, but not generally further east; reoccupied hill-forts are found in Somerset, but not apparently in Dorset or Devon, though both Dorset and Somerset have dykes. Although some of this may be due to different degrees of research, there may have been real differences in historical circumstance. Somerset and Dorset had a greater need than Devon to defend themselves against or reach an accommodation with their Saxon neighbours, while the memorial stones of Dumnonia and Wales may reflect the fact that Christianity may have taken a hold there at a later date than in Dorset or Somerset. But in other respects the future western shires may have shared similar experiences in the post-Roman period including the apparent reappearance of kingdoms (or analogous polities) within the former civitates' (25). 32 cites G.J. Copley, The Conquest of Wessex in the Sixth Century (1954) as a source that tries to use the ASC to write West Saxon early history. 'Archaeological evidence does not equate with the Chronicle's apparent picture of victories by the house of Cerdic opening up new areas of settlement. To give but one example, the Saxon material in eastern Wiltshire predates by over half a century Cynric's reported victory against the British at Old Sarum in 552' (32). 'The account of Cerdic and his son Cynric arriving off the coast of Wessex with five ships in 495 seems to belong to an established convention of Germanic foundation stories in which a pair of kinsman heroes appears with a small number of ships and after a few years' successful battling wins kingdoms for themselves and their successors' (33), citing H. Moisl, 'Anglo-Saxon royal genealogies and Germanic oral tradition', Journal of Medieval History, 7 (1981), 215-48; Sims-Williams, 'Settlement of England'; N. Howe, Migration and Mythmaking in Anglo-Saxon England (Yale, 1989). 'Other features which are likely to have derived from an oral story-telling tradition are people invented from existing place-names. These include a mythical British king Natanleod who was supposedly defeated at Natanleaga (Netley: 'the wet wood'), Port who landed in 501 at Portsmouth (from Latin portus) and Wihtgar whose name derives ultimately from the Latin name of the Isle of Wight which he allegedly ruled' (33). 'Any remaining trust in its chronology [34] has been overthrown by David Dumville's demonstration that the lengths of the reigns of sixth-century rulers in the Chronicle annals conflict with those given in another ninth-century West Saxon source, the West Saxon Regnal Table.112 After the sixth century the two sources are in general agreement and seem to represent the same tradition, but it would appear that the reigns of the sixth- century West Saxon kings in the Chronicle have been artificially lengthened. The dates must be seen as among the least reliable parts of the early Chronicle annals. It is not safe to regard the Chronicle annals for events in Wessex in the fifth and sixth centuries as a reliable factual account of what occurred. That is not to say that they are a complete fiction, but as 'faction' any historical truth is very hard to untangle from its mythic undergrowth' (33-34). 'The earliest king of the West Saxon dynasty to feature in Bede's Ecclesiastical History is Ceawlin who is described as the second of the great overlords who exercised power, probably in the form of the ability to exact tribute, over other southern kingdoms.113 Bede also describes how Cynegils, the first of the dynasty to be converted to Christianity, founded a bishopric based on Dorchester-on-Thames in 635,114 and, from parallels with other Anglo-Saxon kingdoms, one would expect that to mean that Dorchester was within the family's homelands. It also appears from what Bede says that the people whom Ceawlin and Cynegils claimed to rule were known as the Gewisse,115 a name which may be derived from an Old English adjective meaning 'sure' or 'reliable'.116 The term West Saxon' may only have come into regular use in the late seventh century when the Gewisse had taken over much new territory. A base in the upper Thames is compatible with the entries in the Chronicle for Ceawlin and other Gewissan princes active during his reign who between them are said to have captured Gloucester, Cirencester, Bath, Limbury, Aylesbury, Bensington and Eynsham,117 though the reliability of these accounts is suspect and the dates are unlikely to [35] be correct. The Chronicle places Ceawlin's activities between 560 and 593, but David Dumville has shown that his reign was originally calculated at 7 or 17 years in length (different manu- scripts of the West Saxon Regnal List support both readings) and he would calculate it as falling between either 581-8 or 571-88.118 The Chronicle records Ceawlin's death a year after his expulsion following the 'great slaughter of Woden's Barrow', a Neolithic long barrow beside the Ridgeway, about a kilometre to the south of East Wansdyke. // As the Thames Valley has produced the earliest and most intensive evidence for Germanic settlement within Wessex (fig. 11), it is not surprising that it was also at the heart of what seems to have been the most powerful of the region's kingdoms. It is im- possible to define the exact area controlled by any of the early Gewissan kings and, indeed, it is likely to have fluctuated over time, but it would seem that their interests stretched well outside our region of eastern Wessex into Oxfordshire (i.e. north of the Thames) and perhaps as far as Gloucestershire. Nor are we in a position to say when an Anglo-Saxon kingdom was created in the upper Thames nor when Ceawlin's family first came to power' (34). 'The administrative arrangements in southern and eastern Hampshire and the Thames Valley are pointers to these areas having close links with the Saxon and Jutish areas to their east in the sixth century [...] These areas of south-eastern England may have recognized a common overlord in the late sixth century. Bede's first three 'overlords' all came from the area - £Clle of the South Saxons, Ceawlin of the Gewisse and ^Ethelbert of Kent.159 Ian Wood has suggested that the overlords in turn may have been paying tribute to Frankish kings as part of their North Sea 'empire' and that 'perhaps the early names in Bede's list are names remembered in Canterbury as kings acknowledged by the Merovingians and subse- quently misinterpreted' ' (p. 43, citing I. Wood, The Merovingian North Sea (Alingsas, 1983), quotation at 14). 'The question of the interrelationship of British and Germanic settlers in early Wessex is by no means clear yet and will no doubt receive much further discussion in years to come. But any final assessment must take into account the possible Brittonic element in the Gewissan royal house. Cerdic, the supposed founder of the dynasty has an Anglicized version of the British name *Caraticos. Ceawlin's name may also be Celtic in origin, as was that of his descendant Caedwalla.190 Other members of the royal house have names which combine British and Old English name-elements. The West Saxon dynasty was not the only one to claim ancestors with British names, but the use of Brittonic name-elements seems more pervasive than anywhere else. Possibly members of the dynasty were able to claim descent from a [p. 50] prominent British family, for instance, by intermarriage. At the least, the names seem to acknowledge the significance of the British element in the population which they sought to rule' (49-50). 'Successful though the Gewissan house may have been by the end of the sixth century, it is unlikely that anyone would have prophesised that they would eventually emerge as rulers of the area encompassed by the later six shires of Wessex. That area had little political unity by 600 and was divided between a number of rulers of different origins - Saxon, Jutish and British - whose closest links often seem to have been with other provinces outside our region. When West Saxons of the ninth century looked back at this early period they gave the region more coherence than it actually seems to have possessed by projecting the activities of the legendary founders, Cerdic and Cynric, on to areas controlled by Jutes and other Saxons which were not securely held by Gewissan leaders until a later date' (50). 'It is usually assumed that the late ninth-century compilation, the Anglo-Saxon Chronicle, incorporated annals that were kept contemporaneously from some point in the seventh century.1 There is no indication in the language or construction of the ninth-century text of the point at which this began,2 but from the middle of the seventh century annals become more circum- stantial in the detail they record and include information such as the gift of three thousand hides of land near Ashdown from King Cenwalh to his kinsman Cuthred (648), or a great mortality of birds (671) which would have been unlikely to have survived if not written down soon after the events had occurred' (52), citing F.M. Stenton, 'The foundations of English history*, in Preparatory to Anglo-Saxon England, ed. D.M. Stenton (1970), 116-26; K Harrison, The Framework of Anglo-Saxon History to AD 900 (1976), 132-41. 'the places which can be identified with any certainty (excluding entries the Chronicle compiler has taken from Bede's Ecclesiastical History) are either in central Somerset or in the vicinity of the northern borders of Somerset, Wiltshire and Berkshire, an area for which control was contested between Mercia and Wessex throughout the seventh to ninth centuries (fig. 16). Although the ninth-century compiler of the Chronicle was interested in putting together a 'national' history of the kingdom of Wessex, the original annals which were incor- porated seem to reflect a more localized interest, presumably that of a religious house in Somerset or Wiltshire - Glastonbury or Malmesbury are the most obvious candidates' (53), citing Harrison, Framework of Anglo-Saxon History, 134-5.

Yorke, Barbara, ‘Anglo-Saxon Gentes and Regna’, in Regna and Gentes: The Relationship between Late Antique and Early medieval Peoples and Kingdoms in the Transformation of the Roman World, ed. by Hans-Werner Goetz, Jörg Jarnut and Walter Pohl with Sören Kaschke, The Transformation of the Roman World, 13 (Leiden: Brill, 2003), pp. 381–407.

Young, Helen, 'Whiteness and Time: The Once, Present, and Future Race', in Medievalism on the Margins, ed. by Karl Fugelso, Vincent Ferré and Alicia C. Montoya, Studies in Medievalism, 24 (Cambridge: Brewer, 2015), pp. 39--49. Would make a straightforward ref for whitewashing of the Middle Ages; fn 4 has a handy looking list of relevant other work prominently featuring Tyson Pugh's Queer Masculinity.

Z

Zachrisson, I., ‘Saamis and the Scandinavians: Examples of Interaction’, in Developments around the Baltic and the North Sea in the Viking Age: The Twelfth Viking Congress, ed. by B. Ambrosiani and H. Clarke, Birka Studies, 3 (Stockholm: Central Board of Antiquities a Statens Historiska Museum, 1994), pp. 173–79.

Zachrisson, Inger, Verner Alexandersen, Martin Gollwitzer, Elisabeth Iregren, Lars-König Königsson, Claes-Henric Siven, Norbert Strade and Jan Stundström, Möten i gränsland: Samer och germaner i Mellanskandinavien, Statens Historiska Museum/Stockholm Monographs, 4 (Stockholm: Statens Historiska Museum, 1997).

Zernach, Julia, `Old Norse-Icelandic Literature and German Culture', in Iceland and Images of the North, ed. by Sumarliði R. Ísleifsson (Québec: Presses de l'Université du Québec, 2011), pp. 157--86. Handy summary of the story from C18--early C20. Re Arthur Bonus (1864--1941), who shifts attention from mythology to sagas: `With his three-volume Isländerbuch he introduced a veritable change of era in the German reception of Old Norse--Icelandic literature: motivated by a vehement critique of civilization he shifted the sagas into the foregroun, accusing the Wagner-influenced reception of mythology of being "romantic". In contract, he construed the allegedly realistic descriptions of the Icelandic Family sagas [sic] as an alternative to modernity' (171). This is perhaps still the role the place plays for lots of foreign observers?

Zettersten, Arne, Waldere: Edited from Royal Library, Copenhagen Ny Kgl. S. MS. 167 b (Manchester: Manchester University Press, 1979).

Ziolkowski, Jan M. (ed. and trans.), The Cambridge Songs (‘Carmina Cantabrigensia’), The Garland Library of Medieval Literature, Series A, 66 (Garland: New York, 1994). 4, p. 10/11 attests to special replacemrnt theory. 6 re Cobbo asking for his freind’s wife as test of friendship, and then doesn’t sleep with her. Nice early attest of issue in SGGK, Pwyll etc. Might also suggest that Pwyll did the right thing, no? 11 about how cool emperon otto is. 12 mentions smiths but only as inspiration for music in their clanging. 14 snow-child thing and worth noting in context of HbM. 14a love-lyric re wife of dude away at sea. 15 cool legend-type story about a dude tricking a king. 24 re Heriger archbish of Meinz, meets a prophet but provs rpophet false cos he has theological details wrong,has himwhipped on a technicality. 27 love poem spoken by male. 30a 98–107 full narrative of a servant who wants to shag girl dedicated to be a nun; devil makes him renounce baptism and give him a text; girl overcome with desire, so dad reluctantly marries her; she finds out what’s happened and basically st. Basil manages to save the day forcing demon out, getting text from heaven, tearing it up. From life of st. Basil ch. 8. I stopped checking them out at no. 40.

Ziolkowski, Jan M., ‘Oral-Formulaic Tradition and the Composition of Latin Poetry from Antiquity through the Twentieth Century’, in New Directions in Oral Theory, ed. by Mark C. Amodio, Medieval and Renaissance Texts and Studies, 287 (Tempe, Arizona: Arizona Ceenter for Medieval and Renaissance Studies, 2005), pp. 125–48. 125–8 on general cultural diglossia type background. 129–34 on Roman literary poetry and how thre’s very little ev of oral improvisation (for all that Z seems keen to find it). 133 fleeting comparison with jazz improv. Curious how that gets around. 134–48 on medieval Latin composition, relating it mainly to pugilistic Latin education, kids being forced to make verses etc. Goes into C13. Doesn’t excite me much but does include some cool material.

Jan M. Ziolkowski, Fairy Tales from before Fairy Tales: The Medieval Latin Past of Wonderful Lies (Ann Arbor: University of Michigan Press, 2007).

Zitzelsberger, Otto J., ' "Ormr Snorrason's Book" and Flóvents saga Frakkakonungs', in Les Sagas de Chevaliers (Riddarasögur): Actes de la Ve Conférence Internationale sur les Sagas Présentés par Régis Boyer (Toulon. Juillet 1982), XXXXXno editor given--Boyer?XXXXX, Serie Civilisations, 10 (no place etc. that I can see XXXXX), pp. 265-86. 'When at the Yuletide beginning of the saga, the contents of a goblet are spilled over a haughty duke and, as a consequence, the enraged man shouts "Putuson!", a rendering of fils de putain or, as Old French had it, fil a putain, all three MSS (580, 6, *OS) have the duke use this term, but only [275] 6 (70r, 25f.) and *OS (except no. 7) and the latter's copies have him follow up his remark with the adage, "Beiskr ávöxtr af beisku tré", which like pútuson may well, as Old French analogues show, have been in the original' (274-75). Re AM 580 4to, it 'does after all have a certain priority of age about it, though that is no guarantee of reliability, and a line of Old French, poorly written and possibly Anglo-Norman, in its text' (276).

Zitzelsberger, Otto J., `AM 567, 4to, XVI, 1v: An Instance of Conflation?', Arkiv för nordisk filologi, 95 (1980), 183-88. 'The number of manuscripts that have come down to us from Old Icelandic times which show evidence of conflation is few and far between' (183).

Zitzelsberger, Otto J., 'The Filiation of the Manuscripts of Konráðs saga keisarasonar', Amsterdamer Beiträge zur älteren Germanistik, 16 (1981), 145-76. Draws a stemma p. 168. Trouble with ÍB 277 4to and the very similar Lbs 679 4to, descended from *e1 (159-61): 'the question of the precise placement of *e1, particularly in its relation to 1654 and 272 must be left open' (161). Since my phylip analyses put them somewhere quite different, this is noteworthy. Z. reckons the beginning's so different because *e1 had an exemplar with a damaged opening--makes sense; the ending may be a better basis for filiation. Re Rask 31/Lbs 998 4to/JS 632 4to: 'Rask 31 (18th century) derives from 5 through an intermediate manuscript (*d) which probably introduced a number of the textual aberrations observable in 31' (162)--not inherently unlikely of course but I don't see what his evidence is. '998 (19th century) is copied directly from 31; 632 (19th century) in turn from 998'--that's all he offers. So no particular reason to believe he's exactly right here.

Zitzelsberger, Otto J., 'Six MSS of Konráðs saga Unlisted in Printed Catalogues', Amsterdamer Beiträge zur älteren Germanistik, 18 (1983), 161-77. 'There can hardly be any doubt that 3051 and 623 stand in the relationship of exemplar and copy. It is also noteworthy that the first three saga items in each are identical and in the sequence. In my previous article, unaware of the existence of 3051, I stated that 623 was a copy of 2462; however, as the 'new' evidence shows, 3051 is actually the intermediary link [166] in the line of descent between these two MSS' (165-66); nice as an example of how his methods potentially misses out nodes representing lost texts.

Zitzelsberger, Otto, 'Konráðs saga keisarasonar', Seminar for Germanic Philology Yearbook (1980), 38-67.

Zitzelsberger, Otto J., Konráðs saga keisarasonar, American University Studies, Series I: Germanic Languages and Literature, 63 (New York: Lang, 1987)

Zoëga, Geir T., ''A Concise Dictionary of Old Icelandic'' (Oxford: Clarendon, 1910).

Zumthor, Paul, La lettre et la voix de la “littérature” médiévale (Paris: Éditions du Seuil, 1987), 127-28 re ocean of orality/sea of orality.

Zupitza, Julius (ed.), The Romance of Guy of Warwick: The Second or 15th-Century Version, The Early English Text Society, Extra Series, 25–6 (London, 1875–6). MS Ff.2.38. LP 531 ‘MS in one hand, with slightly varying language’, Leics. Lady of Amys de la Mountaine (de la Mowntayn) tells how they were exiled by a German steward; 11315 ff. re where they fetch up: (‘Thys cuntre is full of eluys: / The mekyll Ardern yclepyd hyt ys. / An eluysch kny­t longyth þertoo: / Moche sorow he hath vs doo.’, eluys em. from eluysche). Amys fights elf guy; ‘Noþyng my­t depart hys hawberk wele, / Swyrde nor spere nor knyfe of stele’ (11325-6); and this unharmable elf-guy chases Amys: ‘Thorowowt þe wode he flewe away. / There he [elf-guy?] hath made a queynt gynne: / A man, þat comyth onys therynne, / But yf hyt were þorow godys grace, / Comyth he neuer owt of that place’ (11328 ff.). What does gynne mean? MED has not gynne, gynn, ginne, ginn. Also in ‘®if þou passe wythynne that gynne’ (11353). Reynbowrn sets off after Amys: ‘Well longe he rode for the, y say, / Tyll hyt was none of that day: / Wyth that he sawe hm besyde / An hylle wyth ­atys feyre and wyde.’ (11377 ff.). Gates close behind him (11383); dark; goes ‘Well halfe a myle’ (11386) and sees ‘a lyght full clere’ (11387). Comes to a broad and deep water; flowery green on the other side and a palace therein. Long description (this all 11389-11416). Blesses himself with right hand, eg, 11427. Horse swims him over; palace empty, but for Amys (identified 11459). ‘But he, that ys lorde here, / He ys full felle on all manere. / He came owte of elves londe’ (11465-7). Amys says ‘Ther come neuer man in þys hylle / Thorow qweyntys nor þorow grylle, / But yf the lorde hym hedur broght: / But þorow hys leue come þou noght’ (11487). Also no-one ages. Amys says ‘Wyth no strenkyþ of þyn arme / Wyth þy wepyn þou schalt hym not harme. / But take þys swerde, þat hangyth here / Besyde me on thys pyllere: / Wyth that swyrde þou scalt him tane, / Yf euyr thou schalt hym slane // Then he drewe owte þat swyrde bryght: / Thereþorow þen was all þat chaumbur ly­t. / In he put hyt agayne: / Of that swyrde he was full fayne’ (11515ff.). They both jump on R’s horse and run for it, but ‘They sye a knyght þem besyde’ (11530). Threatens beheading (11543). ‘Amys starte for the full lyght. / Syr Raynbowwrn can to ym dy­t: / The elvysch kny­t smote hym full sare / Wyth that swyrde, that he bare, / And he to hym wyth all hys myght’ (11546 ff). ‘He smote as faste, as he myght drye, / The elvysch kny­t on þe helme so hye. How bowyd yn a fote the panne: / The elvysch kny­t to þe grownde yede þan.’ (11555-8). Upon defeat, Elf knight bargains for his life by offering land and prisoners (11559-11570). H turns down land. And that’s that.

Zupitza, Julius (ed.). 1880. Ælfrics Grammatik und Glossar, Sammlung englischer Denkmäler in kritischen Ausgaben, 1 (Berlin: Weidmann)

Zupitza, Julius, The Romance of Guy of Warwick: The First or 14th-Century Version, The Early English Text Society, Extra Series, 42, 49, 59 (London, 1883-91). Cf: the language of the earliest version (Edinburgh, National Library of Scotland, Advocates’ 19.2.1) is from around the border between London and Middlesex (McIntosh-Samuels-Benskin 1986, i 88) while that of the latest version (Cambridge, University Library, Ff.ii.38) is from Leicestershire (McIntosh-Samuels-Benskin 1986, i 67). Caius 107 not in LALME . Auchinleck MS (National Library of Scotland, Advocates Lib. MS 19.2.1; facsimilie available) and MS 107, Caius College, Cambridge. 49 has Auchinleck Reinbrun only, pp. 631-74, as independently titled. Is it not in Caius, or just not ever edited here? Check. Stanzaic (aaybbyccyddy). Check to see if it’s been tweaked to make it an independent poem or aught. NB Sir Heraud, king Aþelstan—reflex of actual C10 stuff?

and made vs fle out of þat londe,

& in þis contre we beþ astonde,

Þat wonder is of si­t:

Mechel Arderne cleped it is.

A fairy kni­t herin is

Þat is of meche mi­t:

wiþ him ones fau­t me lord,

& ­af him dentes dentes wiþ is sword

Vpon is helm bri­t.

Wepne mai him dere non:

He is so hard to hewe vpon

Ase marbel, y þe pli­t.

On a dai me lord lonted a best,

& drof it out of þe forest

Wiþ-inne is merkes stake.

Siþþe herde ich of him namore:

Þarfore me of-dredeþ sore

Þe kni­t him haue take.’

(st. 74, 75 1-6).

De la terre puis en fuimes,

En cest pais ici venimes;

Le pais est estrange e faé,

Ardene le grant est apelé.

[…some MSS only here omitted…] Un chevaler faé de la forest,

Qui d’armes faees se revest,

[…likewise…] Mun seigneur od lui se medla,

Maint colp d’espee li dona;

N’est arme qui le peust damager,

Espee molu ne brant d’ascer.

Mun seignur un jur si passa

Les mercs de la forest, cum li chaça;

De la forest les mercs sunt itels,

Si enchantees e si mortels,

Si home une feiz les passast,

Ja mais nel verrai, ço qui.’

(lines 12221-44)

Mentions not that you can only get out with god’s will or whatever it was (tho’ cf. 77/5; 12280). Hill looks much the same (78; ‘Quant vit devant li un munt, / Od portes qu’entaillés sunt, / Sa main leve, si se seigna; / Enz el munt atant entra. / Les portes se clostrent aprés li, / Dunc quide il estre malbailli; / Rien ne veit, tenegre esteit. / Bien demi liwe erré aveit, / Quant vit devant li une clarté; / De tant s’est dunc asseuré’ 12287-97). Likewise water (tho’ here ‘A riuer’ 79/2 as in ‘Une rivere’, 12298) and palace (st. 79-81, lines 12300-38). Story the same to Amis:

‘Of þis paleis inam no lord.

Ich telle þe a soþe word

Wiþoute oþ iswore:

Hit is a kni­tes of fayri,

And al þis forest her-by,

a sterne man y-kore’

(85/7-12).

De cest paleis ne sui pas sire,

Pur verité le vus voil dire,

Ainz est un chevaler faé,

Tels ne fu unc de mere né;

Tut cest paleis a li apent,

E ceste forest tut ensement.

(12387-92).

No-one ages (86/1-6). God sending motif 87/4-9. R sez he’ll wallop any who prevents escape.

Amis seide, ‘let now be:

Swiche stringþe mai nou­t helpe þe

A­enes sire Gayere;

For noþing ne schel him dere

Wiþ no wepne þat man may bere,

Naiþer stel ne yre;

Ac, ­if þow wilt ouercome him,

Þat ilche swerd to þe nym

Þat hangeþ a þe pylere.’

Reinbroun braide it out anon ri­t:

Þe chaumber was al ful of li­t

Þat schon swiþe clere.

(89)

E cil respunt: ‘Lai ce ester!

Tel colp n’i valdreit un dener,

De voz armes nel damageriez

Pur riens que fere puissez;

Mais pernez cel brant d’ascer,

Qui laenz pent sur un piler,

Si vus conquere le volez,

Par cel brant le conquerrez.’

Reinbrun le brant saisi ad,

Puis le traist, si l’esgardad;

Le chambre en resplent en tuz senz

Del luur, e il le remet enz.

(12435-46)

Escape, Gayer turns up, threatens beheading, fight (with ‘brondes’). Name not in French. R wins, drags Gayer by the nose (!) (94/1-3), Gayer offers to free prisoners (no land). Not only does fairy occur instead of elf, it occurs, I think, but once. Not much emphasised here then.

Zupitza, Julius, Beowulf: Reproduced in Facsimile from the Unique Manuscript British Museum MS. Cotton Vitellius A. xv, 2nd ed. by Norman Davis, The Early English Text Society, 245 (London: Oxford University Press, 1959).

Þ

Þórarinn Eldjárn, Alltaf sama saga (Reykjavík: Vaka-Helgafell, 2009).

Þórður Ingi Guðjónsson, 'Editing the Three Versions of Gísla saga Súrssonar ', in Creating the Medieval Saga: Versions, Variability, and Editorial Interpretations in Old Norse Saga Literature, ed. by Judy Quinn and Emily Lethbridge (Odense: University Press of Southern Denmark, 2010), pp. 105--21.

Þorfinnur Guðnason and Andri Snær Magnason (dir.), Draumalandið (2009). Interviews John Perkins, author of Confessions of an Economic Hit Man: 37:46–38:07 'What goes around comes around. We in the developed world have been willing to accept—in fact, we’ve embraced—low costs, low prices, for our oil, for our aluminum, for our computers: we’ve been willing to take these goods at very low prices, and turn a blind eye on what that’s done on the environment and the people of the countries where these things have come from.' 38:22–38:42 'And now that’s coming back around to reach all of us, and I think Iceland is an amazingly important example of how this is happening. So here you have an industry—basically the aluminum industry—moving in to say ‘oh, you know, Iceland has these incredible resources that can help us make aluminum.' 1.02:19–39 'There’s a long history of corporations going in and working with local people to convince them they’re doing the right thing by bringing this industry in and using all sorts of goodies to bring these people around.' 1.02:48–1.03:21 'I can’t speak from personal experience in Iceland, but I suspect it follows that same sort of path where you go into a community as a corporation—as an economic hit-man—and first of all you go to the most important political figures in that community, and you’ve got to convince them to start with. And there’s so many ways to do that, you know, you give them this whole line about how good the economy’s going to be in the future; you give them an opening so that they can feel good about what they’re doing.' 1.03:32–1.03:53 'And then of course one of the favourite ones is, you find a local official, a major or someone like that, who goes along with you and helps you, and you let them know that when their term is up you’ll hire them. And you’ll pay them a really good salary, with really good benefits. They won’t really be expected to do very much. Probably the main thing they’ll be expected to do is go into other communities in the area and concince them to accept the next project.'

Þorgerður H. Þorvaldsdóttir, `The Gender-Equal North: Icelandic Images of Femininity and Masculinity', in Iceland and Images of the North, ed. by Sumarliði R. Ísleifsson (Québec: Presses de l'Université du Québec, 2011), pp. 405--34. 'I will propose a three-pronged division in Icelandic contemporary history, based on prevailing gender images and corresponding discourses on equality. Hence, I have labelled the era from 1970 to 1999 a "women's" or "feminist era", while I have termed the period from 2000 to October 2008 "an era of masculinities", or to use the phrasing of the Times, "the age of testosterone". As for the period from post-October 2008 and the economic crash to the present, it is tricky to select a well-defined label. Salient themes in the genera discussion, however, have been to blame men and excessive risk-taking masculinities for the collapse which highlighting women's roles in the cleanup process and societal restoration ... Therefore, it is tempting to speculate whether the present era could be labelled as intersectional' (406). 407-410 sketches the Nordics' enthusiasm for being really feminist, in competition with each other and in international view of them; but actually the whole article could be cited on this point. 'Paradoxically, the notion of the gender-equal North, which has helped to produce a unifying Nordic identity, has simultaneously created divisions within states. Hence, gender equality is increasingly being used as a marker to create divisions and draw lines between "us"---"the-gender-equal-of-Nordic_ethnic_descent"---and "others"---"the-gender-unequal-immigrants" ' (410). Cf. 410- 'Iceland has only a small Muslim population, in contrast to the Scandinavian countries, where Muslims mostly embody the image of the unequal immigrant. Still, it should be noted that negative gendered stereotypes concerning immigrants have a strong hold in Icelandic society. Examples of this, on the feminine side, are images of Asian women as victimized and oppressed mail-order brides or protitutes, while the most popular masculine stereotype is that of the foreign (mostly eastern European) criminal and rapist' (411). 'one of the trademarks of Nordic gender equality is the image of the "decent" Nordic man' (414), discussed 414-17. 418-22 survey of the first, feminist period. 'Snapshot 2---27 August 2008 // The homecoming of the Icelandic "silver boys": Around 40,000 people gathered in the heart of Reykjavík to celebrate the return of the Icelandic men's handball team that won the silver edal in the 2008 Olympics. Looking back, this "National festival for national heroes" [Þjóðhátíð fyrir þjóðhetjur], where the athletes appeared on stage together with politicians from all the political parties an with much-loved singers and entertainers, somehow marked the end of an era. This momentum, when nationalized [sic] masculinity was manifested, was perhaps the last time that the Icelandic nation could celebrate and sincerely believe that we there the best in the world, as little over a month later the Icelandic economy collapsed and consequently the "Viking nation" lost its self-respect and international trust' (422). 2000- rise of Viking imagery in domestic and for-tourist imagery 422--24. 'Consequently, I want to suggest that during the masculine era from 2000 to 2008, the Icelandic "Business Viking", dressed in a suit, overtook the symbolic space previously occupied by Icelandic beauty queens. In other words, he was the new Mountain Women, the central nationalistic trope of the new millennium, which embodied the best of the nation and the country' (424); NB this is particularly interesting given Sigurður fótur's effeteness as a banker--Bjarni is obviously tackling this discourse head-on and suggesting that these masculine bankers were actually nothing of the sort. Sexualisation of tourist marketing 424; 'advertisements like "Miss Iceland Awaits" or "one-night stands"---to quote some infamous Icelandair ads---were examples of this' (424); number of sex clubs in Iceland rises swiftly from 1995 peaking in 2000 with 12 in Iceland, mostly Reykjavík (12-13 in Copenhagen at the same time) (424). Suspicion that leading bankers didn't generally manage to take parental leave, undercutting the decent Nordic man idea, though one did (doesn't say who) (425).

Þórhallur Vilmundarson and Bjarni Vilhjálmsson (eds), Harðar saga, Íslenzk fornrit, 13 (Reykjavík: Hið Íslenzka Fornritfélag, 1991).

Þorsteinn Helgason, `Hverjir voru Tyrkjaránsmenn?', Saga: Tímarit Sögufelags, 33 (1995), 110--34. http://www.itu.dk/~astaolga/null/tyrkjaranid/pdf-skjol/HverjirvoruTyrkjaransmenn.pdf

Þorsteinn Helgason, `Historical Narrative as Collective Therapy: The Case of the Turkish Raid in Iceland', Scandinavian Journal of History, 22 (1997), 275--89. DOI: 10.1080/03468759708579357 To link to this article: http://dx.doi.org/10.1080/03468759708579357

Þorsteinn Helgason, `Tyrkjaránið sem minning', Ritið: Tímarit Hugvísindastofnunar Háskóla Íslands, 13 (2013), 119--48.

Þráinn Bertelsson, Dauðans óvissi tími (Reykjavík: JPV Útgáfa, 2004). p. 138. ‘litlu landi á hraðferð frá fornöld til framtíðar’

Þröstur Olaf Sigurjónsson, David Schwartzkopf and Auður Arna Arnardóttir, `Viðbrögð tengslanets við gagnrýni á fjármálastöðuleika Íslands', Stjórnmál og stjórnsýsla, 7 (2011), 163‒86.

*Buck, A Dictionary of Selected Synonyms in the Principal Indo-European Languages (1949)

*Gleissner, Reinhart, ‘Diachrone Studien zum Wortschatz des Übersinnlichen im Englischen’ (forthcoming in Strite)

*Greenfield, Stanley B., The Interpretation of Old English Poems (London, 1972), pp. 100-7 re names puns.

Holmberg, Bente, ‘Über sakrale Ortsnamen und Personennamen im Norden’, in Germanische Religionsgeschichte: Quellen und Quellenrobleme, ed. by Heinrich Beck, Detlev Ellmers and Kurt Schier, Ergänzungsbände zum Reallexikon der Germanischen Altertumskunde, 5 (Berlin, 1992), pp. 541-51. looks not relevant.

*Jakobson, R., ‘On Linguistic Aspects of Translation’, in On Translation, ed. by R. A. Brower (London, 1959, repr. New York, 1966), pp. 232-9. Might be handy re translation as evidence for semantics.

*Janzén, A., ‘De fornvästnordiska perssonnamnen’, in Personnamn, ed. by A. Janzén, Nordisk Kultur, 7 (Stockholm, 1947), pp. 22-186. p. 53 re rún names.

*Kousgård (?Konsgård) Sørensen, John, ‘The Change of Religion and the Names’, in Old Norse and Finnish Religions and Cultic Place-Names, Scripta Instituti Donneriani Aboensis, 13 (Stockholm, 1990), pp. 394-403. pp. 394ff. re Þórr and X-names.

Parsons, David, 'British *Caratīcos, Old English Cerdic', Cambrian Medieval Celtic Studies, 33 (Summer 1997), 1-8.

Parsons, David and Tania Styles (eds), The Vocabulary of English Place-Names (Á-Box) (Nottingham, 1997). No ælf in it—s.v. elf, unfortunately.

Parsons, David, `Sabrina in the Thorns: Place-Names as Evidence for British and Latin in Roman Britain', Transactions of the Philological Society, 109 (2011), 113--37. 'British must have survived amongst plenty of the ‘ordinary’ people, whatever the situation in the higher reaches of society (about which the place-names have, arguably, little or nothing to say)' (134)--interesting to see someone making a statement about social register and place-naming, arguing that they're a bottom-up business. Cf. Stefan Brink in that article.

Parsons, Katelin Marit, 'Songs for the End of the World: The Poetry of Guðmundur Erlendsson of Fell in Sléttuhlíð' (unpublished Ph.D. thesis, University of Iceland, 2020), https://opinvisindi.is/bitstream/handle/20.500.11815/2141/school_of_humanities_-_doctoral_dissertation_KatelinParsons_FINAL_opinvisindi.pdf?sequence=3&isAllowed=y

Peters, Robert A., ‘A Study of Old English Words for Demon and Monster and their Relation to English Place-Names: A Dissertation in English’ (Dissertation, University of Pennsylvania, 1961).

*Pitkänen, Ritva Liisa and Kaija Mallat (eds), You Name It: Perspectives on Onomastic Research, Studia Fennica Linguistica, 7 (Helsinki, 1997) [hist ys 2301 you]

Reichert, Hermann, ‘Altgermanische Personennamen als Quellen der Religionsgeschichte’, in Germanische Religionsgeschichte: Quellen und Quellenprobleme, ed. by Heinrich Beck, Detlev Ellmers and Kurt Schier, Ergänzungsbände zum Reallexikon der Germanischen Altertumskunde, 5 (Berlin, 1992), pp. 552-74. [NF2 461:01.c.15.5]Seems mainly a survey of previous commentators; a critical one? Not sure. Cites Albruna with ‘(?)’ from tac as C1 ev, but no further comment. Naughty, and esp. suspicious since as soon as they get better ev., folks ditch the ælf-element! Quotes Müller re alb 566 (quoting 174).

Reilly, Candace, 'The Revenant: Essentialist Gender Norms in Medieval English Histories', Hortulus Journal, 13 (2016), 34-54 https://hortulus-journal.com/journal/volume-13-number-1-2017/reilly/

Robinson, Fred C., ‘The Significance of Names in Old English Literature’, Anglia, 86 (1968), 14–58. Repr. in The Tomb pp. 185–218. NB ‘In the Waltharius Ekkehard plays on the meaning of Hagena’s name, calling him Hagano spinosus in l. 1421and having him addressed in l. 1351, ‘O paliure, vires foliis, ut pungere possis’ (40). 52–57 re Hygelac’s name.

*Sandnes, J. and O. Stemshaug, Norsk stadnamnleksikon, 3rd ed. (Oslo, 1990), 91 re. Dís names.

Simpson, Jacqueline, Icelandic Folktales and Legends (London: Batsford, 1972)

Simpson, Jaqueline, ‘Olaf Tryggvason Versus the Powers of Darkness’, in The Witch Figure: Folklore Essays by a Group of Scholars in England Honouring the 75th Birthday of Katharine M. Briggs, ed. by Venetia Newall (London, 1973), pp. 165-87.

Simpson, J., ‘The Weird Sisters Wandering: Burlesque Witchery in Montgomerie’s Flyting’, Folklore, 106 (1995), 9–20.

Sisam, Celia (ed.), The Vercelli Book: A Late Tenth-Century Manuscript Containing Prose and Verse, Vercelli Biblioteca Capitolare CXVII, Early English Manuscripts in Facsimilie, 19 (Copenhagen, 1976).

Smart, Veronica, ‘Æle-/Ele- as a Name-Form on Coins’, in Names, Places and People: An Onomastic Miscelleny in Memory of John McNeal Dodgson, ed. by Alexander R. Rumble and A. D. Mills (Stamford, 1997), pp. 326-9. Derives these forms from æðel- (>ægel-).

Stork, Nancy Porter (ed.), Through a Gloss Darkly: Aldhelm’s Riddles in the British Library ms Royal 12.C.xxiii, Pontifical Institute of Mediaeval Studies, Studies and Texts, 98 (Toronto: Pontifical Institute of Mediaeval Studies, 1990). All Latin glosses by the main scribe (8); some OE glosses by him, some by another dude—differentiated in a list pp. 52–54. 20–21 discusses date, very unsatisfactorily. 68–69 re the Scilla gloss discussed by Page with new readings (cite also with ed. pp. 220–21). Cite if citing Page 1982.

ed. of verse preface includes ‘ i. a castalido monte’ glossing ‘Castalidas’ and ‘ i. deas’ glossing ‘nimphas’ (p. 94). Some rel. with Harley Glossary?

Stork’s trans of Helleborus (227–28):

On the Hellebore

I am purple and I grow on hairy stalks;

I am like a whelk, with a red shell of a berry; [228]

A purple dye drips down from my crown like blood.

I do not wish to take the life of one who eats me,

Nor will my mild venom fully destroy his reason,

Yet madness of the heart will make him a madman

And he will turn his limbs in circles, addle-brained.

*Strauss, J., ‘The Lexicological Analysis of Older Stages of Languages’, Historical Semantics / Historical Word-Formation, ed. by Jacek Fisiak, Trends in Linguistics, Studies and Monographs, 29 (Amsterdam, 1985), pp. 573-82.

Strite, Vic, Old English Semantic-Field Studies, American University Studies, Series 4, 100 (New York, 1989). ‘A main purpose in doing semantic-field studies is to determine the terms in a field and to examine how the particular terms of the field semantically fill out the field and overlap each other’ (4). Multiple theories of how to construct a semantic field. ‘The Glasgow University Historical Thesaurus of English … divides the English vocabulary into three major divisions—the external world, the mind and society—and 26 subdivisions. Such as grouping, of course, reflects the classifying skills and judgments of only one group of editors, but it is nevertheless a possible (and welcome) starting point in determining the semantic structure of the OE vocabulary’ (12). Shame it doesn’t work for Elves too well; but all supernatural creatures within 16.01. Search at that degree of specificity as the field? Bedeutungsfeld = semantic field, coined by Jost Trier (18). ‘In Trier’s field theory, language (langue) constitutes a conceptual field (Begriffsfeld) and a lexical field (Wortfeld). Trier used the image of a mosaic (Wortdecke). Words (a word and its conceptual cognates comprise a lexical field) acquire meaning through the neighboring words of the mosaic. Each field, similarly, is part of a larger field until the whole vocabulary is encompassed … In his own work on German terms for intellect in the Middle Ages, however, Trier for practical reasons treated the field as a closed unit for the purpose of study; he wanted to compare different languages diachronically, examining the way in which each language categorized the same part of the field or experience’ (20). Problems with Trier’s approaches too of course (21-3). ‘…he [Von Lindheim 1964] advocated combining the two methods scholars of the 1960s had inherited: the first focuses on selecting one word, it derivatives and cognates and studying it exhaustively—essentially, the German Wortsippe (word-family) method; the second focuses on a sense or concept—sometimes called the onomasiological approach’ (24). ‘A new method, chosen by Faiss (1967) and others, was defined and applied erly in the 1960s in the field of kinship semantics by Lounsbury (1962). Lounsbury published an important statement of semantic principles which essentially stated that within a set or grouping of words ‘the meaning of every form has a feature in commn with the meanings of all other forms of the set,’ and secondly, that ‘the meaning of every form differs from that of every other form of the set by one or more additional features’ … This idea of isolating features became known as the distinctive [25] semantic feature notation system’ (24-5). ‘Lounsbury and Faiss also decided that meaning must be approached by looking at the semantic development of a single word or group of words, as Trier had done, which also involves looking at historical developments in other languages’ (25). Schabram and endorsers demanding that you check whole corpus for a word. This is kool for OE, less so for ME… (25).

‘Kühlwein therefore chose what he calls an operational approach, which emphasizes features available and analyzable from surviving texts, especiallt contextual meaning and syntax. He also takes into consideration collocations, onomasiology, etymology, phonology, Latin influences, morphology and frequency’ (26).

68-71 re ‘deity terms’; 107-9 ‘monster terms’. Interesting looking stuff generally forthcoming (Paul B. Taylor, not in bibl.; R. Gleissner).

*Sweetser, Eve XXXX.

Ullmann, Stephen, Semantics: An Introduction to the Science of Meaning (Oxford, 1962). ‘Firstly, Saussure broke with the historical orientation of nineteenth-century linguists and cogently argued that there are two basically different and equally legitimate approaches to a language: one descriptive or ‘synchronic’, recording it as it exists at a [8] given moment and ignoring its antecedents, the other historical or ‘diachronic’, tracing the evolution of its various elements. The two approaches are complementary but must under no circumstances be confused… Secondly, Saussure visualized language as an organized totality or Gestalt in which the various elements are interdependent and derive their significance from the system as a whole’ (8). Trier packs this up.

‘The range of the term ‘context’ has been widened in several directions. Even the strictly verbal context is no longer restricted to what immediately precedes and follows, but may cover the whole passage, and sometimes the whole book, in which the word occurs. This tendency is particularly noticeable in stylistic criticism where it has often been found that the [50] complete significance of an important term can be grasped only in the light of the work as a whole’ (49-50). And ff. re cultural context generally—pejorative assocs of ‘rex’ in republican rome means it’s not at all equivalent to roi or king.

*Williams, Henrik, Åsrunan: Användning och ljudvärde i runsvenska steninskrifter, Runrön, 3 (Uppsala, 1990). 41-8 personal names in Ás-. Probably handy and comprehensive list.

Campbell, A., ''Old English Grammar'' (Oxford: Clarendon Press, 1959), §§112, 115, 195-96.

de Vries, Jan. 1932–33. “Über Sigvats Álfablótstrophen.” Acta Philologica Scandinavica 7:169–180.

de Vries, Jan. 1961. Altnordisches etymologisches Wörterbuch. Leiden: Brill.

Dobbie, Elliott van Kirk, ed. 1942. The Anglo-Saxon Minor Poems. The Anglo-Saxon Poetic Records 6. New York: Columbia University Press.

Dodo, M. R., E. T Dauda, and M. A. Adamu, 'Investigating the Cooling Rate of Cane Molasses as Quenching Medium for 0.61% C High Carbon Steels', Metallurgical and Materials Engineering, 22 (2016), 39--49, http://metall-mater-eng.com/index.php/home/article/view/139/125

Dronke, Ursula, ed. and trans. 1997. The Poetic Edda. Volume II, Mythological Poems. Oxford: Oxford University Press.

Egilsson, Sveinbjörn and Finnur Jónsson. 1931. Lexicon poeticum: antiquæ linguæ septentrionalis/Ordbog over det Norsk-Islandske Skjaldesprog. 2nd ed. København: Møller. Also increasingly available online from http://www.hi.is/~eybjorn/

Faulkes, Anthony, ed. 1982. Edda: Prologue and Gylfaginning. Oxford: Clarendon Press.

Faulkes, Anthony (ed. and trans.), Snorri Sturluson: Edda (London: Dent, 1987)

—— ed. 1998. Edda: Skáldskaparmál. 2 vols. London: Viking Society for Northern Research.

Fidjestøl, Bjarne. 1999. The Dating of Eddic Poetry: A Historical Survey and Methodological Investigation, ed. Odd Einar Haugen. Bibliotheca Arnamagnæana 41. København: Reitzel.

Firchow, Evelyn Scherabon and Kaaren Grimstad, ed. 1989. Elucidarius in Old Norse Translation. Stofnun Árna Magnússonar á Íslandi 36. Reykjavík: Stofnun Árna Magnússonar.

Guðnason, Bjarni, ed. 1982. Danakonunga s gur: Skj ldunga saga, Knýtlinga saga, Ágrip af s gu Danakonunga. Íslenzk fornrit 35. Reyjkavík: Hið íslenzka fornritfélag.

Jensen, Helle, "Eiríks saga víðförla: Appendiks 3", The Sixth international Saga Conference 28.7.-2.8. 1985, Workshop Papers (Copenhagen, 1985), I, pp. 499-512, at pp. 500-501.

Jente, Richard. 1921. Die mythologischen Ausdrücke im altenglischen Wortschatz: eine kulturgeschichtlich-etymologische Untersuchung. Anglistische Forschungen 56. Heidelberg: Winter.

Jolly, Karen Louise. 1996. Popular Religion in Late Saxon England: Elf-Charms in Context. Chapel Hill: University of North Carolina Press.

—— 1998. “Elves in the Psalms? The Experience of Evil from a Cosmic Perspective.” In The Devil, Heresy and Witchcraft in the Middle Ages: Essays in Honor of Jeffrey B. Russel, ed. Alberto Ferreiro, 19–44. Leiden: Brill.

Kellogg, Robert. 1988. A Concordance to Eddic Poetry. Medieval Texts and Studies 2. Woodbridge: Boydell and Brewer.

Kluge, Friedrich. 1886. Nominale Stammbildungslehre der altgermanischen Dialecte. Sammlung kurzer Grammatiken germanische Dialecte 1. Halle: Niemeyer.

Kuypers, A. B., ed. 1902. The Prayer Book of Aedeluald the Bishop, Commonly Called the Book of Cerne. Cambridge: Cambridge University Press.

Lefèvre, Yves, ed. 1954. L’Elucidarium et les Lucidaires. Bibliothèque des écoles Françaises d’Athènes et de Rome 180. Paris: Boccard.

Lind, E. H. 1905–15. Norsk-isländska dopnamn ock fingerade namn från medeltiden. Uppsala: Lundequistska bokhandeln.

—— 1931. Norsk-isländska dopmnamn ock fingerade namn från medeltiden: supplementband. Oslo: Jacob Dybwads bokhandel.

Lloyd, Albert L., and Otto Springer. 1988–. Etymologisches Wörterbuch des Althochdeutschen. Göttingen: Vandenhoeck & Ruprecht.

—— 1995. “Supernatural Others and Ethnic Others: A Millennium of World View.” Scandinavian Studies 67:8–31.

Mann, Stuart E. 1984–87. An Indo-European Comparative Dictionary. Hamburg: Buske.

McKinnell, John. 1986–89. “Motivation in Lokasenna.” Saga-Book of the Viking Society 22:234–62.

Neckel, Gustav and Hans Kuhn, eds. 1983. Edda: Die Lieder des Codex Regius nebst verwandten Denkmälern. Vol. 1 Text 5th ed. Heidelberg: Winter.

North, Richard. 1997. Heathen Gods in Old English Literature. Cambridge Studies in Anglo-Saxon England 22. Cambridge: Cambridge University Press.

Pócs, Éva. 1989. Fairies and Witches at the Boundary of South-Eastern and Central Europe. FF Communications 243. Helsinki: Suomalainen Tiedeakatemia.

Simek, Rudolf. 1993. Dictionary of Northern Mythology. Trans. Angela Hall. Cambridge: Brewer.

Ström, Folke. 1954. Diser, nornor, valkyrjor: fruktbarhetskult och sakralt kungadöme i norden. Kungl. vitterhets historie och antikvitets akademiens handlingar, filologisk-filosofiska serien 1. Stockholm: Almqvist & Wiksell.

Tolkien, J. R. R. 1964. “On Fairy-Stories.” In Tree and Leaf 11–70. London: Allen and Unwin.

Wright, Joseph and Elizabeth Mary Wright. 1908. Old English Grammar. London: Oxford University Press.

Aubailly, Jean-Claude. La fée et le chevalier: Essai de mythanalyse de quelques lais féeriques des XIIe et XIIIe siècles. Paris: Honoré Champion, 1986. ‘Jean-Claude Aubailly, in his Jungian-based study, La Fée et le chevalier, construes the lais as vehicles of pagan/matriarchal mysticism via courtly love. Aubailly asserts that the Lais of Marie de France, as well as the anonymous Breton lais, have "une fonction sociale [...;] ils proposent à la société médiévale patriarcale des modèles quelque peu subversifs," these models being those of a less virile knight and of "la fée-maîtresse agissante" (Aubailly 143-144)’

Guidot, Bernard. "Pouvoirs et séductions, pouvoir de séduction dans les Lais de Marie de France." Romanische Forschungen 102 (1990): 425-433. Rather than a criticism or an act of subversion, Bernard Guidot sees in the Lais a successful reconciliation of the world of feudal masculine power and the imaginative, physically seductive feminine world of imagination and the marvellous, of "aspirations irraisonnées à un Au-delà rédempteur" (Guidot 433). This idea of a reconciliation of the two worlds seems more likely than the notion that Marie was actively criticizing the very bases of the society in which she lived. There does seem to be some gentle criticism, however, in the depiction of an alternative which is to be preferred and yet which cannot be found in this world.

Ferguson, Mary H., ‘Folklore in the Lais of Marie de France’, Romanic Review, 57 (1966), 3–24.

Illingworth, R. N., ‘Celtic Tradition and the Lai of Yonec’, Études Celtiques, 9 (1960–61), 501–20. Re Maire de france.

Johnson, Susan M., ‘Christian Allusion and Divine Justice in Yonec’, in In Quest of Marie de France: A Twelfth-Century Poet, ed. by Chantal A. Maréchal (Lewiston, 1992), pp. 161–74. on which many useful notes.

***Smithers, Medium Tedium 22 (1953), 61–92 re Breton Lays and their celticity (see quotation in Johnston 1974).

*Johnston, Oliver M., ‘Sources of the Lay of Yonec’, PMLA, 20 (1905), 322–38. Pro ‘celtic’. re Marie de france.

Ogle, M.B., ‘Some Theories of Irish Literary Influence and the Lay of Yonec’, Romanic Review, 10 (1919), 123–48. Vs. Cross 1910.

*Trinidale, W. Ann, ‘The Man with Two Wives: Maire de France and an Important Irish Analogue’, Romance Philology, 27 (1974), 466–78.

Some other things to read:

Hodne, Ørnulf, in: Norveg, 1993. ”Naturoppfatning i norske folkeeventyr", eng. version "The Conception of Nature in Norwegian Folk Tales".

Selberg, Torunn, in: ARV 1996, ”Male and female in the Narrative Tradition of Fairies”, 8p.

Skjelbred, Ann Helene Bolstad, in: ARV 1999, “From Legends of the past to Timeless Stories about Man. The Changeling at All Times”, 11p.

John Finlayson, ‘The Marvelous in Middle English Romance’, CR 33 (1999):

Phelpstead, Carl, ‘Auden and the Inklings: an Alliterative Revival’, Journal of English and Germanic Philology, 103 (2004), 433–57

See also Helen Cooper, The English Romance in Time: Transforming Motifs from Geoffrey of Monmouth to the Death of Shakespeare (Oxford, 2004), p. 177. re elf and fairy

These faeries who assume womanly form appear again in the early fifteenth

century treatise Dives and Pauper where Pauper explains that these beings can

transfigure into the ‘lyknesse of man or of woman’, explaining further:

And þe fendis þat temptyn folc to lecherie ben mest besy for to aperyn in

mannys lycnesse & womannys to don lecherye with folc & so bryngyn

hem to lecherie, & in speche of þe peple it arn clepyd eluys. But in Latyn

whan þei aperyn in þe lycnesse of man it arn clepyd incubi, and whan þey

aperyn in þo lycnesse of woman it arn clepyd succuby.


Find out what kind of publication this was conceived as!! Latin quoted in translation without refs. Noteworthy use of 'leechcraft'? Foreword, by Henry S. Wellcome. 'For many years I have been engaged in researches respecting the early methods employed in the healing art, both among civilised and uncivilised peoples; and with the bject of stimulating the study of the great past, I have had in my mind for some time past, the organisation of an exhibition in connection with the history of medicine, chemistry, pharmacy and the allied sciences, my aim being to bring together a collection of historical objects illustrating the development of the art and science of healing, etc., throughout the ages' (9). Obvious civilisation vs uncivilised vocab, but seems to see them both as important, and to see direct genealogy (and to want others to see it); 'the great past' striking. Find out more about this exhibition... It was to be held in 1913, London, coinciding with the 'International Medical Congress'. Seeks assistance with getting exhibits. P. 4 fantastic colour pic based on an AS herbarium MS; another one p. 10 (is the caption accurate? 'Probably represents Apuleius receiving a book, containing the secret virtues of herbs, from Apollo, who is here depicted in ecclesiastical vestments'). P. 12 keen on Greeks specifically, so these illustrations kind of suggest the handing on of Gk wisdom to A-Ss.

Ch 1 'the genesis of English medicine'--again, sees English medicine as deriving firect from A-Ss apparently. Draws a solid line under the Romans: 'Of the races that inhabited the Isles of Britain in ancient times, few are more interesting than the Anglo-Saxon, which speedily overran the country after the departure of the Romans and flourished for a period which may be said to have extended from A.D. 596 to 1066' (11)--interested in A-S; NB floreat is from Conversion onwards, and further line-drawing (including the conception that Roman medical books might have survived, but even so, they'd be useless--more a hint at continuity or a circumlocution for its improbability?); 'barbaric tribes' with 'little intercourse with the inhabitants of other parts of the world' but doesn't seem to hold it against them. Letter to Boniface re presence of medical texts already in C8 but lack of ingredients (11); 'The Teutonic races, however, brought with them a self-acquired knowledge of the properties of worts [deliberate archaism?], which they employed in the treatment of their sick. This empirical knowledge of herbs, which was in some cases intermixed with a certain amount of superstition in the form of charms and incantations, formed the basis of the medical art practised by the Anglo-Saxons in England' (12). Seems quite a positive handling, sidelining 'superstitions' and foregrounding 'worts'--marginal note says 'The Saxons' knowledge of herbs'. Swift dismissal of 'Their early religious belief' dismissed in a couple of lines--'but with the introduction of Christianity into England, by Augustine in the year 597, they commenced to emerge from this state, and the Anglo-Saxons, revivified and relieved from disquietude, began to develop a literature of their own'; runes etc. 'superseded' by Roman alphabet etc (12). Missionaries from 'more civilised Roman Empire' doubtless bringing medical knowledge, and Gk medicine slowly trickling through--seems to concede that this is slow, but also to be playing it up. Gks 'more cultivated'; Greece 'the fountain-head of the medical art in Europe' (12). Mentions poets, both OE and Anglo-Latin, as key to lit (no mention of prose!Nice that Anglo-Latin's in there though) (12-13). 'In these works, few though they are in number, we have evidence of their knowledge of the arts and sciences' (13)--sciences. General introduction to A-S life 13-. Upbeat about their food--'lived in a certain amount of comfort ... Their cookery, judging from historians [which?!], was not to be despised' (13). 'Noon-meat'--another archaism? Imports of food, drugs, etc. Blimey! (13). 'Great monasteries' with libraries containing 'some [15] original and in the vernacular, others copied from the learned books in Latin and in Greek introduced from other parts of Europe. Here were doubtless to be found the works of the great Greek physicians, Aretæus of Cappadocia, Alexander of Tralles, and Paul of Ægina; and from these and other works the monks were instructed in all that was then known of the early sciences'!! (13-15, 14 being a MS picture of twins being born. Interesting choices--I wonder what MS it's from?). Admits that our first A-S ev is Alfred's time--which I guess is refreshingly honest in a way--but does give the impression of all these C9 A-S busily reading Greek up till then! 'From the scanty relics of Anglo-Saxon litreature that remain, we are able, however, to form some idea of their knowledge of the art of healing, and their medical manuscripts are of special interest to us, as they are the earliest records of the English people settled in England, as well as being the foundation of English medicine' implying that there was once tons of MSS (which we would now doubt); that there's a kind of stable 'art of healing' of which A-S partake; and of course that they're the 'foundation' of the whole deal (15). (I wonder if there's an element here of Wellcome establishing not only English but implicitly also American medicine as coming from the same wellspring?) 'Although, as we shall see from the following pages, in their medical treatment charms and incantations frequently accompanied the administration of drugs, behind these superstitious practices there existed a real and practical knowledge of the art of medicine, which rested mainly upon a knowledge of the properties of the herbs or worts from which they mainly drew their materia medica'--emphatic on A-Ss being advanced! And also interesting carving off of charms from 'the art of medicine'. marginal heading 'Anglo-Saxon medical literature'; A-Salso get 'materia medica'--all so different from the 'charms' terminology which dominates later work (15).

Ch. 2. Has to explain 'leech', deriving it from the animal--is this the right way round?! (17). 'Apparently, he was not exclusively of the priestly caste like the Druids'--howdid they get in here?! (17). Seems to quote from 9 herbs charm (??) to support that leeches had to learn stuff--assumed to be in monasteries. No mention of the usual paganising reading (17). 17-19: from 'contemporary drawings in the Anglo-Saxon manuscripts' we can describe 'the Leech' in remarkable detail,and it appears they all looked the same! Most strikingly, they're 'Thin and grave in mien, as became a man of learning' (19). Show me a bloody Anglo-Saxon who isn't thin and grave of mien! But interesting--playing off C20 medical ideals? Bald as 'a man of learning. He refers to his library, and tells us "he loves his precious volumes more than fees or stores of wealth' (19). Really?! Check--I love the bit about 'fees'--surely a C20isation of A-Ss? Certainly not in the colophon, as the quotation on p. 29 makes clear! And besides then general A-Ss as learned etc. 'It is probable that Oxa, Dun, and perhaps other practitioners [again, C20 clinical terminology] gave Bald the benefit of their experience [implication of experimental rather than traditional information] to be embodied in this work; and that he was also familiar with the works of the early Greek fathers of medicine is evident from many parts of the book' (19) (not mentioning that it must be via Latin). Zips back to Bede, 'the great light of the Northumbrian Church' fr C7; 'the frequent allusion to leeches in his works [not one work?!] tend to show that they were the regular practitioners of medicine [again, C20 vocab?]'--subordinate to ecclesiastics, just for minor ops (19). Bede as 'the first to mention an English physician' (19) becomes in the margin 'The first English physician named', which isn't quite the same thing! (21). This is the story of Cynefrid seeing to Æthilthryth's absess on her neck. It quotes her saying that it's purgaton of sin without further comment--interesting that it emphasises this; next para 'Ædilthryd died about A:D. 680, and, judging from the description given of her affliction, a swelling of the neck ending in suppuration, her death was probably due to tuberculosis, a disease which was doubtless prevalent in England even before the seventh century' (21)--interesting demythologisation here. What's the message? Æ as wrong, but laudably holy? Post-mortem miracle of her wound healing (I don't remember this--check text) presented as 'a story which forms a curious sequel'--clearly having trouble with the miracle here, but wants to report it and can'twrite it off (21). P. 23 nice long quote from HE re bleeding--should allow you to identify the trans. used. Involves Theodore saying she's been bled at the wrong time, again without commentary. 'Bede ... is stated to be the author of a work on blood-letting' (23)--really? By whom?! This involves more re timing of bleeding, again without comment (23-24).

Ch 3 'Anglo-Saxon medical literature'--again, both 'medical' and 'literature' a far cry from 'charms'. A great opening: 'About the middle of the tenth century saw the foundation of a true national literature, which is the more remarkable from the fact that while the learned books of continental nations were written in Latin and Greek [Greek again! Where's he getting this idea from?], the Anglo-Saxons produced manuscripts on medicine, such as have come down to us, in their vernacular. This fact is unique, because in no other country in Europe [NB the nationalistic framework here--either it means modern countries, in which case it conceives England already as a country, in competition with other European countries, or it's thinking of medieval polities, but if so, it again looks like A-Ss get one country, not many] can we find at this period, or for centuries afterwards, any signs of a literature written in the language of the people. It also goes to prove that the Anglo-Saxons were a people of culture, intelligence, and activity of mind. [Rather than too ignorant of Latin, let alone greek, to read the stuff!]' (25]. Marginal heading says 'foundation of Anglo-Saxon literature' and illustrates with Cheiron holding Centaurea major (presumably from Herbarium but down as C12), again recalling the Gk connection. Summarises the main texts, without any detail that particularly catches my eye; 'There is also an Anglo-Saxon manuscript of Recipes, or Lacnunga, consisting of a number of miscellaneous leechdoms, written about the eleventh century' (27)--sounds a bit more equivocal here, and says 'leechdoms'; but also says 'recipes' and doesn't mention charms.

Ch 1 'medicinale anglicum' or the Leech Book of Bald. This text likes to use this Latin name--again, maybe elevating the status, both through latinisation and elevation to national level? Or just a relic from Wanley's catalogue (mentioned p. 29)? Probably bags to be said here, but I'll just note the more striking bits I think. 'Judging from the character of the caligraphy [sic], authorities are of the opinion that it was written in the former half of the tenth century' (29)--wording here seems to imply that the author isn't an authority. 'definite and complete work ... divided into two parts, each with its proper colyphon [sic] at the end' (29). Characterises colophon as 'crude verses' (29), quotes in trans (which isn't from Cockayne as he doesn't translate the Latin). 31 emphs Gk and Latin (in that order) again. 'In this treatise of undoubted Anglo-Saxon origin, there is proof that the leeches of the time were keen students of the Greek and Arabian medical schools, the influence of such physicians as Alexander of Tralles, Paul of Ægina, and Rhazes, being clearly traceable in the work' (31). Arabian now?! Rhazes an early C10 Arabian physician apparently! (see 33). Never cites any evidence for this Gk infl... 'In a study of the Leech Book of Bald one cannot fail to be struck by the significant expressions which are used to describe various diseases. Thus, in connection with epidemics or diseases that spread with rapidity, the term "flying venom" is used, which in our time might be expressed as "air-borne germs". This expression is applied in one case to venomous swellings, which are thought to refer to bubonic plague'--not sure where all this comes from, or if the author'sjust using Cockayne's translation, but the link with germs is great; how long had germ theory been going by this stage? (31). 'An interesting allusion is made to smallpox, or pock-disease, as it is termed in the translation' (31), presumably meaning Cockayne's yeah? gives 'pockes' as the A-S word in the plural, again implying that he doesn't know it in the original really (33)--and quotes a trans there which you can check against Cockayne. Re 'yellow jaundice', an odd-looking translation on symptoms which either isn't apassage I know or is seriously diverged from the OE, anyway, 'the latter observation is interesting as being one of the few instances in the Anglo-Saxon leechdoms of clincial [sic] observation, or reference to the appearance of the urine, which was regarded so highly by the Greek physicians as an aid to diagnosis' (35)--more Gk connections. Chooses to emph. this passage rather than emph its rarity, on balance. Some claims to 'imperfect knowledge' and 'curious leechdoms' (35). 'Concerning the deaw-worm, Bradley observes that this must have been something affecting the feet'--interesting, who's Bradley? (36). A generally uncommented stack of examples of remedies given--but interesting for de-emphasising charms at any rate. 'The treatment by powdered glass is interesting, and shows the antiquity of the reputation of this substance as a poison [don't see why, when it's attested as a treatment--text not quoted]. It is said to have been used for crimilal purposes as late as the eighteenth century' (36). Gives a vibe of genuine intellectual engagement here, but maybe also again of showing continuity. Various rather unlikely-looking illustrations--check where they're from, and if they're even real! Does distinguish between Bald's Leechbook and Leechbook III earlier, but here seems to drift unannounced into LB III if I remember where the texts are from right: 'The Anglo-Saxon treatment for insanity [implying they only had 1? Surely not?] was both drastic and curious' quoting the one where you beat with porpoise hide (43). 'Another strange remedy, illustrating the superstitious element which enters into many of the leechdoms [again, NB 'leechdom' for more dubious sstuff], is a drink composed of certain herbs, "for a man possessed by devils." The most curious part of the admonition that the drink should be administered to the patient in a church bell' (43). a) is he right; b) interesting that this is counted as superstition--a post-Reformation thing or a post-Xian thing? I guess the former. 45 cites Cockayne as to the letter to Alfred from the Patriarch of Jerusalem being legit. 'It is interesting to note in connection with the modern use of petroleum emulsion in chest troubles that petroleum was recommended for "inward tenderness" in the winter in Anglo-Saxon times' (46). The triacle or theriaca mentioned in the letter also given descent into C18 (46-47). 47 emphs foreign drugs.

Ch 5. Herbarium. 49-51 discusses the colour pcitures reproduced at the beginning. This the BL MS is dead fine but 'The drawings, as will be noticed from those reproduced, are exceedingly crude and conventional, and cannot be said to resemble to any extent the natural plant. Some are treated in a fantastic manner, and the roots are represented by grotesque heads and other figures' (51)--are they? 'The descriptions of the herbs that follow require no special comment, and are similar to those found in other herbals of the period' (51). Again, remedies for snake-bite show that snakes are a problem in ASE (notwithstanding the text being translated from Latin!) 'but the drawings are purely fanciful' (51). 53 emohs allusions to Gk legends, again implying that these tell us about A-S views rather than Apuleius's. Re mandrake: 'The narcotic properties of this drug were recognised', again, C20 clinical language; 'It is recommended also to be administered for devil-sickness, or insanity, doubtless for the soothing of mania' (57)--seems to be taking this fairly seriously. 'Appended to the "Herbarium" is a short treatise on medicinal plants transcribed from Dioscorides' work on materia medica, which is simply an Anglo-Saxon translation from the Greek text, and calls for no special remark' (57)--ahem, if it was then it would certainly call for special remark!

Ch 4 medicina de quadrupedibus. 59 emphs that the text was popular into the age of print (as with the last text). 'Of the medicinal properties attributed to the various partsof the animals described in the work of Sextus Placitus, very few have any rational foundation, and their supposed virtues are in most cases founded chiefly [61] on legendary supersitition' (59-60). Interesting change of tone. 'A curious relic of the antient [sic] mythology of the Gothic race is apparent in a leechdom connected with the hound, which reads as follows:--' (61, quoting dweorg one, translating as 'dwarf'; 'According to the Gothic mythology, the "dwarfs" here mentioned were the disease demons that entered into man and caused convulsions, and in this way the name became associated with epilepsy and other convulsive diseases' (63)--not an unreasonable account; interesting that he usses 'Gothic' in this context. used it earlier somewhere too--any pattern? Dissociate these ideas from A-Ss? 65- talks about PeriD, noting that 'The book begins with the following interesting epitome of the history of medicine' (65). No further comment, and presumably the author doesn't believe it, but perhaps sees a kindred spirit behind it? I think that must be the implication? 'One recipe [the only discussed] is especially interesting, as it describes a method of making a compound ointment of acetate of lead', with marginal note 'Ung. Plumbi Comp. of the Anglo-Saxons'; 'In this treatise there is a notable absence of the magic and incantations that are so frequent [though not hitherto quoted!] in the earlier Anglo-Saxon leechdoms, which shows the influence exerted by the more advanced medical teaching of Southern Europe on the Anglo-Saxon medicine of a later period' (66). Again, pretty reasonable--rather different from the stridently eulogistic tone at the beginning; but still pretty positive.

Ch 7 A-S surgery. Not much ev. for this, he notes. Re dressing a wound with honey and salt: 'It is worthy of note that cleanliness is specially enjoined in the above preparation, not only in connection with the honey itself, but also with the vessel in which it is to be placed. That this preparation formed an antiseptic protection to the wound, there can be no doubt. The antiquity of the use of honey as a dressing for wounds goes back to a very early period, and a [71] knowledge of its antiseptic properties was possessed by the Assyrians many centuries before the Christian era. It was recommended by Hippocreates, and several of the early Greek physicians, in the treatment of wounds'--again, alignment with gks and with modern clinical practice. Surely an exceptional remedy? Making its emphasis a clear sign of bias? 73 leeches record 'experience' again. 75 cites Cockayne and Payne re 'A curious operation', the one that involves walloping someone; 'Whatever may be the exact interpretation of it, there is little doubt that the heroic treatment suggested must have been far from pleasant for the sufferer' (75)--equivocal, but clearly has a good go at putting a brave face on it!

Ch 8. Anglo-Saxon pharmacy and herb-lore. Interesting that both terms are included. 'The Anglo-Saxons, as already stated, drew their materia medica chiefly from the herbs that grew around them, and their knowledge of herb-lore, or "wort-cunning," [a pretty clear allusion to Cockayne] must have been considerable. It had come down to them from the accumulated traditions of past ages...' for which the author clearly has respect (81). They dry herbs; 'From the latter we have the origin of the word drug, which was derived from the Anglo-Saxon word "drigan" to dry' (81)--cool if true! 'It is also evident that besides their own extensive herb-lore, they had a fair knowledge of Roman botany and medicine, which came into this [NB--shows where the author is--and readers are?] country with the Roman missionaries, and formed a natural accompaniment to their religious instruction' (81)--did it now? Nice concept though in view of my current medical missionary thinking. Nice list of OE plant-names from Latin (81); drugs of foreign origins 'are all taken from Greek sources'--Greek again! (83). 'In connection with Anglo-Saxon herb-lore it is worthy of note that many of the worts employed by them a thousand years ago are still used in medical practice at the present day' with list (83); 'On the other hand, some herbs that were regarded by the Anglo-Saxons with great veneration and reverence for their medicinal properties, are now almost forgotten. The common betony, for instance, was credited with extraordinary virtues ... but it has now sunk entirely into oblivion' (83), perhaps with an implication that sinking into oblivion doesn't mean you don't work? Not sure. 83-85 a bit on Norfolk folk-lore--interesting. No parituclar comment either way on the value-judgment side. Disses Payne's claim that A-S knowledge of pharmacy was small (85). 'pharmaceutical implements' (85) covered a bit. Shows that A-Ss use decoctions, pills,pultices, ointments, embrocations, plasters (86-87): categorisation by modern reckoning says it all. Medicated bath p. 90 too and cerate and nasal bougies. 'From the extracts given it will be noticed that the knowledge of pharmacy possessed by the Anglo-Saxon leeches was of no mean order, and that many forms of medication employed by them are still in use at the present day' (90).

Ch. 9: Anglo-Saxon Methods of Healing by Charm and Incantation. 'Although a considerable number of charms and incantations are intermixed with the Anglo-Saxon leechdoms, the proportion is really small as compared with those found in the early Greek works on medicine. // In considering these practices in connection with the art of healing [again, distinction between charms and art of healing implicitly drawn], we must bear in mind the idea prevalent at the time as to the causation of disease. In England, in the Anglo-Saxon period, as in many other countries, disease was supposed to be caused by the entrance into the body of demons or evil spirits, and the treatment resorted to was naturally one that would be most likely to rid the body of those obnoxious intruders' (91). Working hard to defend A-Ss still--even at Greeks' expense. Interesting that no commentator around this time is willing to accept a general 'natural causes' category alongside supernatural beings, but natural causes surely implicit in most of the remedies. Seems keen to exculpate A-Ss partly by giving them a medical theory though, which is an interesting approach--makes them rational. Witches an issue too. That said, a sense that not everything is caused by supernatural agents implied by 'Fevers, more particularly, were sttributed to these causes, and in this class of disease treatment by incantation and charm was frequently recommended' (91)--pretty fair assessment I guess. 93 even the opening of John is translated from Latin (though it is given in Latin too)--says something about audience? 95: Bald's Leechbook compiler as having a sense of humour--one of the two examples plausible, but also presumably introduced here rather than elsewhere to help set him up as a witty and clever bloke, not taken in by every crazy thing that comes his way. 95: 'Some curious charms given in the Anglo-Saxon leechdoms, and said to be mostly of Christian origin, are those which are directed to be repeated or given in the narrative form' (95)--a bit cagey about the Xian stuff here, but on the other hand de-emphasising possible pagan angles--95-96; amulets 96-97. 'Healing of diseasae by transference' 97. Flying venom in 9 herbs charm again: 'These lines are very remarkable, as they clearly show that the Anglo-Saxon leeches attributed certain infectious diseases to something that was carried by the air, and seem to forshadow the germ theory of disease' (96-97 at 97). Quotes part of the poem relevant to Woden too, but says only 'The allusion to the legend of Woden, with his nine wondrous twigs, is evidently of Scandinavian origin' (99)--meaning vikings? Trying to exculpate A-Ss from heathendom again? Or Scandinavian as equivalent of common Germanic? 'In the foregoing pages it has been our endeavour to sketch a picture of the Anglo-Saxon leech and his craft, from which may be traced the origin of the medical art in England. The herb-lore that he so carefully gathered became the foundation of English medicine, and formed the basis of the herbals or books on medicine what had so great a popularity throughout the Middle Ages down to the end of the seventeenth century. // [100] From a careful survey of the remnants of the medical literature that have come down to us from the time of King Alfred, one must conclude that the Anglo-Saxon leeches also had some training beyond simple experience, and that they believed in the efficacy of their native herbs, whose properties they so assiduously studied. Further, it may be said:to these early practitioners of medicine, who first made and recorded their bservations on the effect of the remedies they employed on the human body, we owe much of our knowledge of the vegetable drugs used in medical practice at the present day' (99-100). And I guess there may even be an element of truth in that! No suggestion that one should try and reintroduce old remedies mind. Perhaps significantly the facing p., 101, is a picture of the 'Wellcome' materia medica farm, followed by an article 'The "Wellcome" Materia Medica Farm: A Modern Physic Garden', pp. 103-107 (or 101-107 counting the piccies). Traces genealogy of Wellcome garden to C16 herbalists' gardens--'older pharmacists' as 'acute and learned men' (105).

'Historical Medical Equipments' pp. 108-36 'We stand on the brink of great events, of which it is impossible to divine the trend' (111)--re aviation, in this instance, but with a more general vibe. 111-15 re 'In Africa': 'Africa, as of old, still guards her secrets with a hundred deaths--not now with the magic, so much of which was science cunningly applied, but with the sullen frontiers of disease. These are barriers a newer science is teaching us to pass unscathed. But Africa is old. Learning, too, was hers' (111) leading into discussion of recent discoveries of Egyptian medical lore. Interesting demythologisation of magic, but also interesting how prominent magic is. Re medicine-chest of Queen Mentu-Hotep 111-12--ends on a rather dour note, rather different from the eulogistic handling of OE stuff: 'Despite its great size the medical supplies it contained were of the most meagre description' (112). 'It is a far cry from Mentu-Hotep to Stanley. Yet with Stanley begins the practical demonstration of the utility of the modern medicine chest. Centuries had passed, and still the heart of Africa lay undiscovered. The white man came--Park, Burton, Livingstone, Stanley' (112), leading in to quotations from Stanley about how useful his Wellcome kit became. Interesting expression of sorrowthat so many copped it on early expeditions 'due to the crude way in which medicine were supplied to the travellers' (112). Concludes after other endorsements with 'If, to-day, the savagery of all the welter of humanity that still hides in the darkness of darkest Africa, is receding--ever so slowly--before the march of Science, something is surely due to the 'Tabloid' weapons of precision with which disease and death have been fought' (115). 115-17 on 'In Travel and Exploration'; another African exmaple there but brief. 119 interesting example of a medicine chest designed by Wellcome himself emphasising Anglo-American racial unity. Nansen as 'the enthusiastic Norseman'! (121). 137ff we're into the catalogue. 265ff lined pages deaded 'memoranda' for people to write on! Weird. Are these unique to this copy orsomething maybe? Ends with unnumbered adverts,pictures and maps! Including street map of Atlantic City with caption saying 'Meeting is held in Atlantic City Exposition Building'--what meeting?! Ah, in the title--the AMA meeting 1912. But what's that...?


Woden and Africa, Google Books search: Kay 1833, 213; Demarin 1772, c. 9; Woodbridge 1838, 192; Kendall 1835, 277. And some intriguing stuff in http://books.google.co.uk/books?id=bQ49AAAAIAAJ (Presbyterian Magazine 1857 vol 7, 92, 95 poem with Goths and Huns, 101 ('Why were the Africans sent over to this free, Anglo-Saxon, Protestant country, rather than to Spain, Italy, Turkey, or to the West Indies and South America exclusively?'), 103 ('Whilst the tribes of the great Indian race have sped westward, as arrows to the mark, and leaving their prai[108]ies and mounds for the Anglo-Saxon plough, are perishing before the advance of civilisation, the African race is rising up, like the fabled seed in the furrows, and challenges competition in numbers with the most favoured race on earth'), 184 ('Anglo-Saxon' for 'English', re language), 195 ('Liberia will model, until the end of time, the political institutions of the continent it aims to bless. What liberty has been, and is, to America, it is and will be to Africa. Ethiopian as well as Anglo-Saxon intellect needs, and must have, the glowing culture of free institutions'; 'THe Anglo-Saxon tongue is carried into Africa with freedom, knowledge, and religion'), 196 (A-S tongue necessary to development of Liberia), 197, 202 ('The Venetian States, the Dutch republic, the Spanish monarchy, once almost lawgivers on their continent, have sunk into insignificance; whilst Anglo-Saxon England, Celtic France, and Sclavonic Russia, rule the destiny of the world' rises and falls all about Providence), 203 ('Other races were once as uncultivates as the African. Hordes of savage tribed overran Europe at a period not far distant in the past. THe rude inhabitants of the North--the Goths and Vandals,--the Normans, Saxons, Celts, were comprehended in the general catalogue of barbarians. If, under the transforming power of Christianity, these unenlightened and debased nations have at length risen to their present condition, may not Africa also attain civilization? 204, 248, 251, 252, 254 296, 298, 487, 492, 548, ) which is predicated on Black Americans as African and white Americans as Saxon. Most of these refs to one article spread over several issues--sort out ref XXXXX

Turner, Sharon, The History of the Anglo-Saxons, Comprising the History of England from the Earliest Period to the Norman Conquest: Comprising the History of England from the Earliest Period to the Norman Conquest Edition: 4; Published by Longman, Hurst, Rees, Orme, and Brown, 1823. http://books.google.com/books?id=V4EOAAAAQAAJ. Book 8 Ch 3 has only relevant hit re Africa, 'The Dignity and Prerogatives of the Anglo-Saxon[small caps] Cyning' opens with 'Five descriptions of kings have appeared in the world: the Father[small caps] at the head of his family; the most ancient sovereign, once exhibited in the Jewish Patriarch, but now perhaps obsolete, unless in the simplicity of some portions of Africa.' And then goes on with elder (Native Americans, Arabian sheiks, Tartarian hordes), imperator (Rome), despot lord (shefeffs of Morocco, the dey of Algiers and 'in a great measure' sultans of Turkey) and 'the Teutonic Kings[small caps], who are neither fathers, elders, imperators, nor despotic lords, but who are a creation of social wisdom far more excellent in conception, and more beneficial in practice than either of the others' (155).

Heywood, Samuel, A Dissertation Upon the Distinctions in Society, and Ranks of the People, Under the Anglo-Saxon Governments: under the Anglo-Saxon governments Published by Printed for W. Clarke and Sons, 1818. http://books.google.com/books?id=ynJDAAAAIAAJ. At a glance it seems a very scholarlypiee, with footnotes and thorough referencing; introduction's openening is quite interesting. In ch 6, 'Slaves', only relevant hit re Africa, we get a more rhetorically driven flight, however: 'The great supply of slaves seems to have been (as on the continent of Africa at the present day, and as has been the case with all nations at a particular period of their history and civilization) from the capture of prisoners of war. When the petty sovereigns of Britain made war against, and invaded the territories of each other, their efforts [364] were directed to the ruin of their antagonists, without regard to the means by which their object was to be effected. The horrors of war were not then mitigated by those restraints which are now submitted to by the civilized nations of Europe, and when the cries of helpless infancy and old age could not reach the hearts of savage warriors, self-interest sometimes prevailed upon them to save the lives of the wretched inhabitants, that they might carry them off, and employ or sell them as slaves. The history of these times affords abundant proof of the prevalence of this barbarous system' (363-64). Comes between discussion of laws and discussion of Imma in Bede; worth checking context more fully in due course.

Mackenzie, Eneas, An historical, topographical, and descriptive view of the county of Northumberland, and of those parts of the county of Durham situated north of the river Tyne, with Berwick upon Tweed, and brief notices of celebrated places on the Scottish border. ... Contributor MacKenzie and Dent Edition: 2 Published by Mackenzie and Dent, 1825 Item notes: v. 1 http://books.google.com/books?id=4RpNAAAAMAAJ. Lots of interest here re early medievalism, which I haven't attempted to dig into. Rather lurid description of druits (not sure what it's based on) and their human sacrifices leads on to 'The Britons were not singular in these barbarous practices. In early ages, most nations were guitly of this species of cruelty. It proceeded from amistaken notion of the Deity, formed on the scale of human feelings, by the worst and most tyrannous of mankind. Accordingly, the Massagetæ, the Scythians, the Getes, the Sarmations, and all the various nations upon the Baltic, particularly the Sueir and Scandinavians, [17] held it as a fixed principle, that their happiness and security could not be obtained but by human sacrifices. The islands of Rugen, Zealand, and Upsal, were faamous for the numerous victims there offered. The Gauls, the Cimbri, the Norwegians, and Icelanders, slaughtered their victims, like the Britons, in various ways; and the Germans were so devoted to this shocking custom, that no business of any moment was transacted among them without being prefaced by the blood of men*' (16-17); '* We might quote innumerable passages from the ancients to prove the universality of this horrid custom ... Even in modern times the custom of human sacrifices prevailed in a great degree at Mexico, under the mild government of the Peruvians, and in most parts of America. In Africa it is still kept up, where, in the inland parts, they sacrifice the captives taken in war to their Fetiches; and the same custom continues to be observed throughout the islands of the South Sea' (17 fn.).
Re paragraph on Saxons, 'The ferocity of the Saxon character would seem to suit better the dark and melancholy physiognomies of Asia and Africa, than the fair, pleasing countences by which our ancestors are described. But there is no colour, climate, nor constitution, that governs the moral character so permanently as the good or evil habits and discipline to which it is subjected. The Saxons, however, possessed the germs of many amiable qualities. Time mellowed their barbarous fierceness into a firm and temperate courage, while from their ardent temper arose an expansive genius, which, though sometimes fantastic, was eminently serviceable to morals and manners' (29 fn.). Second fn on the same page notes that 'the mythology of the Saxons is interwoven with our language' (29).

Thomas, Charles W., Adventures and Observations on the West Coast of Africa, and Its Islands: Historical and Descriptive Sketches of Madeira, Canary, Biafra, and Cape Verd Islands; Their Climates, Inhabitants, and Productions. Accounts of Places, Peoples, Customs, Trade, Missionary Operations, Etc., Etc., on that ... By Charles W. Thomas, Chas. W. Thomas Illustrated by Frederick M. Coffin Contributor Edward Bookhout, Nathaniel Orr Published by Derby & Jackson, 1860. Where? Sounds a bit American with 'Cornwall, England'. http://books.google.com/books?id=VRfTRtiOax4C. pp. 300ff. re 'religious ideas'. Fetishism is the order of the day, and implies a Supreme Being, unlike idolatry, which was polytheistic--and is older than Islam, to which the idea of one God has apparently been attributed. 'Many of these superstitions excite our sympathy, others our laughter; but let us not suppose that these things are evidences of a peculiar and incurable depravity in the African. Let us not forget that the Patriarchs were polygamists; that the learned and elegant Grecians were polytheists; that our British, Angle, and Saxon forefathers worshipped stocks and stones; that the Corsned caske [305] ordeal was appealed to in certain kinds of guilt in Cornwall, England, as late as the eighteenth century; that some of the ablest statesmen and profoundest theologians of modern times have believed in witches and haunted houses; and, finally, that the spirit-rapping and spirit-worship, which has made so many crazy and been so mischievous, by free love and other "movements" in its "circle", belongs to the nineteenth century. But this long and varied creed, these numerous beliefs rearding things spiritual and things material, afford ground for the hope of the African's civilization. They show his capacity to believe; they are the vouchers of his relationship, his identity, with the genus man. They show the possession of will, moral sense, and pure intellect; and with these we would be compelled to acknowledge him a man though his heels were a foot long, and the conformation of his skull and facial line that of the alligator or bear. Better it is to believe too much than too little. While men can believe there is hope for them, superstition may be changed to enlightened devotion, and belief in truth substituted for belief in error; but infidelity is unimprovable, hopelessly incurable. Error is but "partial truth"; it should be destroyed only by the substitution of the higher truth. Fetishism is better than Infidelity, as Idolatry is better than Fetishism, Mohammedanism better than Idolatry, and Christianity better than Mohammedanism' (304-5); ch. ends; next ch. on missionary efforts. Quite fond of the terms 'Anglo-Saxon' and 'Celt' for modern people--perhaps implying underlying medievalist discourse (and also American authorship again?). Ah yes, p. 119 'we Americans'.

Memoirs of Granville Sharp, Esq. composed from his own manuscripts, and other authentic documents in the possession of his family and of the African Institution By Prince Hoare, Granville Sharp, Thomas Burgess, African Institution (London, England). Illustrated by Samuel Cousins Edition: 2 Published by Henry Colburn, New Burlington Street, 1828 Item notes: v. 2. http://books.google.com/books?id=ya0EAAAAYAAJ. e.g. 13 for 'saxon'.

Yoruba-Speaking Peoples of the Slave Coast of West Africa By A. B. Ellis Published by Forgotten Books, 1966. http://books.google.com/books?id=itwavHMBrIgC. p. 60

Bigland, John, The history of England, from the earliest period, to the close of the year 1812. ... With an appendix; being a continuation to the Treaty of Paris. By an American gentleman By John Bigland, American gentleman Published by Published by West & Richardson, 1815 Item notes: v. 1. http://books.google.com/books?id=dbcuAAAAMAAJ. 'The other classes of Anglo-Saxon society were the free and the servile: among the free were the ceorls, or possessors of land, corresponding with our yeomen; and many others without property were free. But a very large proportion of the Anglo-Saxon population was in a state of slavery. This unfortunate class of men, who were called Theow and Esne, are frequently mentioned in their ancient laws, and are exhibited in the servile condition of being another's property, without any political existence or social consideration. They were bought and sold with the land, and conveyed in the grants of it promiscuously with the cattle and other property. They were carried beyond the seas, and publicly sold at Roe, in Ireland, and other countries; long ranks of young persons of both sexes, tied together with ropes, being daily exposed to sale in these foreign markets.[fn: 'See the horrid picture drawn by Dr. Henry 4. p. 238.'] Thus we find that in this land of civilization and liberty, a very great proportion of the people were eleven or twelve centuries ago in a state nearly similar to that of the mass of the negro population in Africa.[fn. 'The Anglo-Saxons made no scruple of selling even their own children into slavery; and the same horrid traffic was carried on between Bristol and Ireland, as in modern times between Africa and the West Indies. See Dr. Henry ubi supra.'] // But the benevolent doctrines of the christian religion gradually mitigated the rigours of slavery. Manumission became daily more frequent.' etc. (75). Only mention of Africa.

Fellows, John, An Exposition of the Mysteries, Or, Religious Dogmas and Customs of the Ancient Egyptians, Pythagoreans, and Druids: An Inquiry Into the Origin, History, and Purport of Freemasonry By John Fellows Contributor John Fellows Published by Printed for the author, 1835. http://books.google.com/books?id=VLBBAAAAIAAJ. p. 224.

Present State of Christianity, and of the Missionary Establishments for Its Propagation in All Parts of the World: Edited by Frederic Shoberl. By Johann Heinrich D. Zschokke, Frederic Shoberl, Heinrich Zschokke Edition: 2 Published by Hurst, Chance, and Co. St. Paul's Church-Yard, 1828. http://books.google.com/books?id=3ouvicHIx48C. p.24, but looks interessting more generally.

Þórhallur Vilmundarson and Bjarni Vilhjálmsson (eds), Harðar saga; Bárðar saga, Þorskfirðinga saga, Flóamanna saga; Þórarins þáttr Nefjólfssonar, Þorsteins þáttr uxafóts, Egils þáttr Síðu-hallssonar, Orms þáttr Stórólfssonar, Þorsteins þáttr tjaldstœðings, Þorsteins þáttr forvitna, Bergbúa þáttr, Kumlbúa þáttr, Stjörnu-Odda draumr, Íslenzk fornrit, 3 (Reykjavík: Hið Íslenzka Fornritafélag, 1991), pp. XXXXX


Tucker, Elizabeth, Campus Legends: A Handbook (Westporet, Connecticut: Greenwood Press, 2005), ISBN: 0313332851

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