Skaldic Poetry of the Scandinavian Middle Ages

login: password: stay logged in: help

Anonymous Poems (Anon)

VII. Lilja (Lil) - 100

not in Skj

Lilja (‘Lily’) — Anon LilVII

Martin Chase 2007, ‘(Introduction to) Anonymous, Lilja’ in Margaret Clunies Ross (ed.), Poetry on Christian Subjects. Skaldic Poetry of the Scandinavian Middle Ages 7. Turnhout: Brepols, pp. 544-677.

 1   2   3   4   5   6   7   8   9   10   11   12   13   14   15   16   17   18   19   20   21   22   23   24   25   26   27   28   29   30   31   32   33   34   35   36   37   38   39   40   41   42   43   44   45   46   47   48   49   50   51   52   53   54   55   56   57   58   59   60   61   62   63   64   65   66   67   68   69   70   71   72   73   74   75   76   77   78   79   80   81   82   83   84   85   86   87   88   89   90   91   92   93   94   95   96   97   98   99   100 

Skj: Eysteinn Ásgrímsson: Lilja (AII, 363-95, BII, 390-416)

SkP info: VII, 605-6

old edition introduction edition manuscripts transcriptions concordance search files

36 — Anon Lil 36VII

edition interactive full text transcriptions old edition references concordance

 

Cite as: Martin Chase (ed.) 2007, ‘Anonymous Poems, Lilja 36’ in Margaret Clunies Ross (ed.), Poetry on Christian Subjects. Skaldic Poetry of the Scandinavian Middle Ages 7. Turnhout: Brepols, pp. 605-6.

Á þrettánda dag til drottins
dýrðarmenn, er ríkjum stýrðu
austr í heim, með offri kómu
ungan mann að prísa á þannveg.
Umrennandi sex að sinnum
sex daga grein og fjórum einum
offraz kaus fyrir oss að vísu
Jésús sjálfr í musteris hválfi.

Á þrettánda dag kómu dýrðarmenn, er stýrðu ríkjum austr í heim, til drottins með offri að prísa ungan mann á þannveg. Að umrennandi grein sex sinnum sex daga og fjórum einum, kaus Jésús sjálfr að vísu offraz fyrir oss í musteris hválfi.

On the thirteenth day came glorious men, who ruled kingdoms in the eastern part of the world, to the Lord with offering, to honour the young man in that way. When a period of six times six days plus just four more had run its course, Jesus himself indeed chose to be offered for us in the vault of the temple.

Mss: Bb(114va), 99a(7v-8r), 622(29), 713(9), Vb(250), 41 8°ˣ(116-117), 705ˣ(10r), 4892(30v)

Readings: [1] dag: degi 622;    til: om. 622    [2] er: að 622    [3] austr: austan Vb, 41 8°ˣ, 4892;    í: so 99a, 622, 713, 705ˣ, om. Bb, um Vb, 41 8°ˣ, 4892;    offri: offrið 99a, 705ˣ, offrin Vb, 41 8°ˣ, 4892;    kómu: kvomu 713    [4] að: þeir 4892;    prísa á: heiðra 99a, 622, 713, Vb, 41 8°ˣ, 705ˣ, 4892;    þannveg: þannin 713, 4892    [5] sex: sjau 622, 713, Vb, 41 8°ˣ, 4892    [6] fjórum: so 705ˣ, þar til Bb, 99a, 622, 713, Vb, 41 8°ˣ, þar að 4892    [7] offraz: offrið 622, 4892    [8] hválfi: hvölfi Vb

Editions: Skj: Eysteinn Ásgrímsson, Lilja 36: AII, 375, BII, 400, Skald II, 218.

Notes: [1-4]: The story of the visit of the Magi is told in Matt. II.1-8. — [4] að prísa á þannveg ‘to honour in that way’: Other mss have heiðra þann veg with much the same meaning and their wording has been preferred by Skj B and Skald. — [5-6]: The construction + pres. part. is used to express elapsed time. See NS §229 Anm. 2, for analogous examples. The same formula appears in 68/1-2. This st. is corrupt in the ms. tradition, which has likely been influenced by st. 68. The reading given here seems most probable: forty is the number of days between Christmas and the Presentation. Only one late ms. supports the reading fjórum, although eds and translators since Páll Hallsson have adopted it (Páll Hallsson 1773, 20; Finnur Jónsson 1772-8, II, 416; Eiríkur Magnússon 1870, 37; Baumgartner 1884, 51; Wisén 1886-9, I, 92; Skj B; Paasche 1915, 64; Åkerblom 1916, 19; Meissner 1922, 15; Skald; Guðbrandur Jónsson 1951, 84 and 165; Lange 1958b, 63; Einar Bragi 1961; Boucher 1985, 2-10; Gunnar Finnbogason 1988, 49; Ødegård 1980, 49; Taillé 1989, 72). — [5-8]: The story of the Presentation of Jesus in the Temple (also called the Purification of Mary) is told in Luke II.22-40. — [7] offraz ‘offered’: The verbal echo of offri ‘offering’ (l. 3) points out the relationship between the offering of the Magi and Jesus’ offering of himself. Cf. the secreta of the mass for the Epiphany: Ecclesie tue quesumus domine dona propicius intuere. quibus non iam aurus thus et mirrha profertur: sed quod eiſdem muneribus declaratur immolatur et sumitur. Jesus Christus dominus noster ‘Lord, we ask that you regard propitiously the gifts of your church, through which not gold, frankincense, and myrrh are offered, but that which by these gifts is proclaimed, sacrificed, and taken up: Jesus Christ, our Lord’ (Missale pro usu totius regni Norvegie … 1519, a.xviiv). — [7] kaus ‘chose’: This detail of the story is unusual. It is more theological than narrative: it emphasizes the voluntary nature of the Incarnation and all that it implies.

© Skaldic Project Academic Body, unless otherwise noted. Database structure and interface developed by Tarrin Wills. All users of material on this database are reminded that its content may be either subject to copyright restrictions or is the property of the custodians of linked databases that have given permission for members of the skaldic project to use their material for research purposes. Those users who have been given access to as yet unpublished material are further reminded that they may not use, publish or otherwise manipulate such material except with the express permission of the individual editor of the material in question and the General Editor of the volume in which the material is to be published. Applications for permission to use such material should be made in the first instance to the General Editor of the volume in question. All information that appears in the published volumes has been thoroughly reviewed. If you believe some information here is incorrect please contact Tarrin Wills with full details.