George S. Tate (ed.) 2007, ‘Anonymous Poems, Líknarbraut 42’ in Margaret Clunies Ross (ed.), Poetry on Christian Subjects. Skaldic Poetry of the Scandinavian Middle Ages 7. Turnhout: Brepols, p. 278.
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setja (verb): place, set, establish
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hafa (verb): have
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3. sinn (pron.; °f. sín, n. sitt): (refl. poss. pron.)
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1. drótt (noun f.): troop
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sigr (noun m.; °sigrs/sigrar, dat. sigri; sigrar): victory < sigrstoð (noun f.)
[2] sigrstoð ‘victory-post [CROSS]’: Cf. -stólpi ‘pillar’ 41/3. The kenning (cited by Meissner, 432) may well be a translation of Lat. trop(h)aeum ‘victory memorial’ (originally a tree trunk bedecked with captured arms), a common appellative of the Cross. (Cf. the Gk cognate σταυρου̂ τρόπαιον ‘trophy of the Cross’ in Eusebius’ account of Constantine’s dream, by which sign the emperor was instructed to conquer [De vita Constantini I, 28 in Winkelmann 1991, 30]. See, e.g., Fortunatus’ Pange lingua, st. 2: et super crucis trophaeo dic triumphum nobilem ‘and over the trophy of the Cross, sound the noble triumph’ (Bulst 1956, 128), in which trophaeo alliterates (with triumphum) just as does sigrstoð (with sétt and sína). (In his Genesis commentary, Alcuin also refers to crucis trophaeum. Alcuinus, Epistolae XCVII, col. 307.) On the early history of the Cross as trophaeum, see Reijners 1965, 192-3.
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stoð (noun f.; °-ar; stoðir, stoðar, stoðr, steðr, støðr): support, post < sigrstoð (noun f.)
[2] sigrstoð ‘victory-post [CROSS]’: Cf. -stólpi ‘pillar’ 41/3. The kenning (cited by Meissner, 432) may well be a translation of Lat. trop(h)aeum ‘victory memorial’ (originally a tree trunk bedecked with captured arms), a common appellative of the Cross. (Cf. the Gk cognate σταυρου̂ τρόπαιον ‘trophy of the Cross’ in Eusebius’ account of Constantine’s dream, by which sign the emperor was instructed to conquer [De vita Constantini I, 28 in Winkelmann 1991, 30]. See, e.g., Fortunatus’ Pange lingua, st. 2: et super crucis trophaeo dic triumphum nobilem ‘and over the trophy of the Cross, sound the noble triumph’ (Bulst 1956, 128), in which trophaeo alliterates (with triumphum) just as does sigrstoð (with sétt and sína). (In his Genesis commentary, Alcuin also refers to crucis trophaeum. Alcuinus, Epistolae XCVII, col. 307.) On the early history of the Cross as trophaeum, see Reijners 1965, 192-3.
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konungr (noun m.; °dat. -i, -s; -ar): king
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rjóða (verb): to redden
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blik (noun n.): gleam < blikmeiðandi (noun m.)
[3-4] blikmeiðundum láðs bauga ‘radiance-diminishers of the land of rings [ARM > GOLD > GENEROUS MEN]’: In the context of the blood-reddened Cross, ‘arm’s radiance’ might also suggest the light or blood (sometimes called ‘gem’) of Christ’s arms. Meiðundum (dat. pl.) ‘diminishers’ or ‘injurers’ could then refer to the crucifiers. It is typically at the Last Judgement that the Cross appears before men (see st. 27); here the kenning may be flexible enough to suggest both good (generous) and evil (violent) men – i.e. to be understood in bono or in malo.
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blik (noun n.): gleam < blikmeiðandi (noun m.)
[3-4] blikmeiðundum láðs bauga ‘radiance-diminishers of the land of rings [ARM > GOLD > GENEROUS MEN]’: In the context of the blood-reddened Cross, ‘arm’s radiance’ might also suggest the light or blood (sometimes called ‘gem’) of Christ’s arms. Meiðundum (dat. pl.) ‘diminishers’ or ‘injurers’ could then refer to the crucifiers. It is typically at the Last Judgement that the Cross appears before men (see st. 27); here the kenning may be flexible enough to suggest both good (generous) and evil (violent) men – i.e. to be understood in bono or in malo.
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meiðandi (noun m.): harmer < blikmeiðandi (noun m.)
[3-4] blikmeiðundum láðs bauga ‘radiance-diminishers of the land of rings [ARM > GOLD > GENEROUS MEN]’: In the context of the blood-reddened Cross, ‘arm’s radiance’ might also suggest the light or blood (sometimes called ‘gem’) of Christ’s arms. Meiðundum (dat. pl.) ‘diminishers’ or ‘injurers’ could then refer to the crucifiers. It is typically at the Last Judgement that the Cross appears before men (see st. 27); here the kenning may be flexible enough to suggest both good (generous) and evil (violent) men – i.e. to be understood in bono or in malo.
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blóð (noun n.; °-s): blood
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baugr (noun m.; °dat. -i/-; -ar): ring
[3-4] blikmeiðundum láðs bauga ‘radiance-diminishers of the land of rings [ARM > GOLD > GENEROUS MEN]’: In the context of the blood-reddened Cross, ‘arm’s radiance’ might also suggest the light or blood (sometimes called ‘gem’) of Christ’s arms. Meiðundum (dat. pl.) ‘diminishers’ or ‘injurers’ could then refer to the crucifiers. It is typically at the Last Judgement that the Cross appears before men (see st. 27); here the kenning may be flexible enough to suggest both good (generous) and evil (violent) men – i.e. to be understood in bono or in malo.
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baugr (noun m.; °dat. -i/-; -ar): ring
[3-4] blikmeiðundum láðs bauga ‘radiance-diminishers of the land of rings [ARM > GOLD > GENEROUS MEN]’: In the context of the blood-reddened Cross, ‘arm’s radiance’ might also suggest the light or blood (sometimes called ‘gem’) of Christ’s arms. Meiðundum (dat. pl.) ‘diminishers’ or ‘injurers’ could then refer to the crucifiers. It is typically at the Last Judgement that the Cross appears before men (see st. 27); here the kenning may be flexible enough to suggest both good (generous) and evil (violent) men – i.e. to be understood in bono or in malo.
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baugr (noun m.; °dat. -i/-; -ar): ring
[3-4] blikmeiðundum láðs bauga ‘radiance-diminishers of the land of rings [ARM > GOLD > GENEROUS MEN]’: In the context of the blood-reddened Cross, ‘arm’s radiance’ might also suggest the light or blood (sometimes called ‘gem’) of Christ’s arms. Meiðundum (dat. pl.) ‘diminishers’ or ‘injurers’ could then refer to the crucifiers. It is typically at the Last Judgement that the Cross appears before men (see st. 27); here the kenning may be flexible enough to suggest both good (generous) and evil (violent) men – i.e. to be understood in bono or in malo.
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2. láð (noun n.): earth, land
[3-4] blikmeiðundum láðs bauga ‘radiance-diminishers of the land of rings [ARM > GOLD > GENEROUS MEN]’: In the context of the blood-reddened Cross, ‘arm’s radiance’ might also suggest the light or blood (sometimes called ‘gem’) of Christ’s arms. Meiðundum (dat. pl.) ‘diminishers’ or ‘injurers’ could then refer to the crucifiers. It is typically at the Last Judgement that the Cross appears before men (see st. 27); here the kenning may be flexible enough to suggest both good (generous) and evil (violent) men – i.e. to be understood in bono or in malo.
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2. láð (noun n.): earth, land
[3-4] blikmeiðundum láðs bauga ‘radiance-diminishers of the land of rings [ARM > GOLD > GENEROUS MEN]’: In the context of the blood-reddened Cross, ‘arm’s radiance’ might also suggest the light or blood (sometimes called ‘gem’) of Christ’s arms. Meiðundum (dat. pl.) ‘diminishers’ or ‘injurers’ could then refer to the crucifiers. It is typically at the Last Judgement that the Cross appears before men (see st. 27); here the kenning may be flexible enough to suggest both good (generous) and evil (violent) men – i.e. to be understood in bono or in malo.
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2. láð (noun n.): earth, land
[3-4] blikmeiðundum láðs bauga ‘radiance-diminishers of the land of rings [ARM > GOLD > GENEROUS MEN]’: In the context of the blood-reddened Cross, ‘arm’s radiance’ might also suggest the light or blood (sometimes called ‘gem’) of Christ’s arms. Meiðundum (dat. pl.) ‘diminishers’ or ‘injurers’ could then refer to the crucifiers. It is typically at the Last Judgement that the Cross appears before men (see st. 27); here the kenning may be flexible enough to suggest both good (generous) and evil (violent) men – i.e. to be understood in bono or in malo.
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fyr (prep.): for, over, because of, etc.
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auga (noun n.; °auga; augu/augun, gen. augna): eye
[5] sjá má hverr í heimi: The restoration of sjá, proposed marginally by Jón Sigurðsson in 399a-bˣ and adopted by all eds, is supported by an accent indicating possible <í> followed by trace of possible <a>. Skothending is achieved by eliding the <á> of sjá and the <m> of má to rhyme with heimi.
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mega (verb): may, might
[5] sjá má hverr í heimi: The restoration of sjá, proposed marginally by Jón Sigurðsson in 399a-bˣ and adopted by all eds, is supported by an accent indicating possible <í> followed by trace of possible <a>. Skothending is achieved by eliding the <á> of sjá and the <m> of má to rhyme with heimi.
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2. hverr (pron.): who, whom, each, every
[5] sjá má hverr í heimi: The restoration of sjá, proposed marginally by Jón Sigurðsson in 399a-bˣ and adopted by all eds, is supported by an accent indicating possible <í> followed by trace of possible <a>. Skothending is achieved by eliding the <á> of sjá and the <m> of má to rhyme with heimi.
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í (prep.): in, into
[5] sjá má hverr í heimi: The restoration of sjá, proposed marginally by Jón Sigurðsson in 399a-bˣ and adopted by all eds, is supported by an accent indicating possible <í> followed by trace of possible <a>. Skothending is achieved by eliding the <á> of sjá and the <m> of má to rhyme with heimi.
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heimr (noun m.; °-s, dat. -i/-; -ar): home, abode; world
[5] sjá má hverr í heimi: The restoration of sjá, proposed marginally by Jón Sigurðsson in 399a-bˣ and adopted by all eds, is supported by an accent indicating possible <í> followed by trace of possible <a>. Skothending is achieved by eliding the <á> of sjá and the <m> of má to rhyme with heimi.
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1. hnoss (noun f.; °; -ir): treasure
[6] brjótr hnossa ‘breaker of hammered ornaments’: Cf. hodda brjótr ‘breaker of treasure’ Geisl 37/7. Hnoss ‘hammered ornament’ (CVC probably from OE hnossian ‘to hammer’) recalls the theme of hammering introduced with viðum hnossa ‘trees of hammered ornament [MEN]’ in the stef (13/6, 17/6, 21/6, 25/6 and 29/6) and made central at the Crucifixion in st. 16. The two ‘generous man’-kennings, though built upon ideal princely conduct, are ironic in their insufficiency when set against the boundless munificence of Christ’s mercy. Through his embrace he offers, not hammered gold, but himself hammered to the Cross.
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brjótr (noun m.): breaker
[6] brjótr hnossa ‘breaker of hammered ornaments’: Cf. hodda brjótr ‘breaker of treasure’ Geisl 37/7. Hnoss ‘hammered ornament’ (CVC probably from OE hnossian ‘to hammer’) recalls the theme of hammering introduced with viðum hnossa ‘trees of hammered ornament [MEN]’ in the stef (13/6, 17/6, 21/6, 25/6 and 29/6) and made central at the Crucifixion in st. 16. The two ‘generous man’-kennings, though built upon ideal princely conduct, are ironic in their insufficiency when set against the boundless munificence of Christ’s mercy. Through his embrace he offers, not hammered gold, but himself hammered to the Cross.
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3. á (prep.): on, at
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kross (noun m.; °-, dat. -i; -ar): cross, crucifix
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dyggr (adj.; °dyggvan/dyggan; compar. -vari/-ari/-ri, superl. -vastr/-astr/-str): trustworthy
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hvé (adv.): how
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3. sinn (pron.; °f. sín, n. sitt): (refl. poss. pron.)
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faðmr (noun m.; °-s, dat. -i/-; -ar): embrace
[7] faðm ‘embrace’: Cf. faðm miskunnar ‘embrace of mercy’ 45/5-8.
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seggr (noun m.; °; -ir): man
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sól (noun f.; °-ar, dat. -u/-; -ir): sun < sólstétt (noun f.)
[8] gramr sólstéttar ‘king of the sun’s path’ [SKY/HEAVEN > = God (= Christ)]’: ‘Sun’s path’ in a kenning for Christ on the Cross may evoke the patristic idea that his proffered embrace was cosmic in scope, encompassing the whole world (see Rahner 1963, 51; Reijners 1965, 195-6). Moving from active (placing the victory-pillar) to passive (stretched upon on the Cross), the st. thus juxtaposes Christ’s justice and mercy.
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sól (noun f.; °-ar, dat. -u/-; -ir): sun < sólstétt (noun f.)
[8] gramr sólstéttar ‘king of the sun’s path’ [SKY/HEAVEN > = God (= Christ)]’: ‘Sun’s path’ in a kenning for Christ on the Cross may evoke the patristic idea that his proffered embrace was cosmic in scope, encompassing the whole world (see Rahner 1963, 51; Reijners 1965, 195-6). Moving from active (placing the victory-pillar) to passive (stretched upon on the Cross), the st. thus juxtaposes Christ’s justice and mercy.
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stétt (noun f.; °-ar; -ir): path < sólstétt (noun f.)
[8] gramr sólstéttar ‘king of the sun’s path’ [SKY/HEAVEN > = God (= Christ)]’: ‘Sun’s path’ in a kenning for Christ on the Cross may evoke the patristic idea that his proffered embrace was cosmic in scope, encompassing the whole world (see Rahner 1963, 51; Reijners 1965, 195-6). Moving from active (placing the victory-pillar) to passive (stretched upon on the Cross), the st. thus juxtaposes Christ’s justice and mercy.
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stétt (noun f.; °-ar; -ir): path < sólstétt (noun f.)
[8] gramr sólstéttar ‘king of the sun’s path’ [SKY/HEAVEN > = God (= Christ)]’: ‘Sun’s path’ in a kenning for Christ on the Cross may evoke the patristic idea that his proffered embrace was cosmic in scope, encompassing the whole world (see Rahner 1963, 51; Reijners 1965, 195-6). Moving from active (placing the victory-pillar) to passive (stretched upon on the Cross), the st. thus juxtaposes Christ’s justice and mercy.
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1. gramr (noun m.): ruler
[8] gramr sólstéttar ‘king of the sun’s path’ [SKY/HEAVEN > = God (= Christ)]’: ‘Sun’s path’ in a kenning for Christ on the Cross may evoke the patristic idea that his proffered embrace was cosmic in scope, encompassing the whole world (see Rahner 1963, 51; Reijners 1965, 195-6). Moving from active (placing the victory-pillar) to passive (stretched upon on the Cross), the st. thus juxtaposes Christ’s justice and mercy.
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4. rétta (verb): set right
Interactive view: tap on words in the text for notes and glosses
Sett hefr sína dróttar |
The king of the host [RULER = Christ] has set his victory-post [CROSS], reddened with blood, before the eyes of harmers of the radiance of the land of rings [(lit. ‘radiance-harmers of the land of rings’) ARM > GOLD > GENEROUS MEN]. Each breaker of treasures [GENEROUS MAN] in the world may see how the faithful king of the sun’s path [SKY/HEAVEN > = God (= Christ)] on the Cross extends his embrace to men.
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