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Anonymous Poems (Anon)

VII. Líknarbraut (Líkn) - 52

Líknarbraut (‘The Way of Grace’) — Anon LíknVII

George S. Tate 2007, ‘(Introduction to) Anonymous, Líknarbraut’ in Margaret Clunies Ross (ed.), Poetry on Christian Subjects. Skaldic Poetry of the Scandinavian Middle Ages 7. Turnhout: Brepols, pp. 228-86.

stanzas:  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 

Skj: Anonyme digte og vers [XIII]: C. 1. Líknarbraut (AII, 150-9, BII, 160-74)

SkP info: VII, 275-6

old edition introduction edition manuscripts transcriptions concordance search files

40 — Anon Líkn 40VII

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Cite as: George S. Tate (ed.) 2007, ‘Anonymous Poems, Líknarbraut 40’ in Margaret Clunies Ross (ed.), Poetry on Christian Subjects. Skaldic Poetry of the Scandinavian Middle Ages 7. Turnhout: Brepols, pp. 275-6.

Veit mér líkn, er læknar
ljóna kind frá blindi
hyggju túns ok hreinsar,
heims prýði, kyn lýða.
Ert fyr hvers manns hjarta
hreins við öllum meinum
hæstr ok harðri freistni
hlífiskjöldr í lífi.

 

{World’s adornment}, [CROSS] grant me mercy, you who heal men’s offspring from blindness of {thought’s enclosure} [BREAST] and purify the race of men. You are the highest protective-shield before the heart of each pure man against all injuries and hard temptation in life.

notes: [1]: The consonance of líkn ‘grace’ and lækn- ‘heal’ calls attention to their conceptual relationship, for it is through grace that healing is effected. (On Christ as læknir ‘healer’ see 31/3.) The subject of læknar is ambiguous, either líkn ‘mercy’ or the implied 2nd pers. þú ‘you’ (ms. veittu), but the tradition of the Cross as healer or medicine makes the latter perhaps more likely. In this st., the poet continues to draw upon the Icel. homily De sancta cruce (HómÍsl 1993, 18r; HómÍsl 1872, 39; cf. HómNo, 105), in which the Cross is called læcning viþ sóttom ‘a cure/medicine for illnesses’; cf. AH 8, 24 where the Cross is medicina corporalis / christianis et mentalis ‘physical and spiritual medicine for Christians’. These ideas probably depend upon Num. XXI.9, in which the brazen serpent with its healing power is a type of the Crucifixion; cf. Veraldar saga’s allegorical reading: Eitrormr sa er i tre hieck er hver vard heill er til leit. merkir Jesvm Christvm hanganda a krossinvm, er græder oll sär anda vora ‘The brazen serpent which hung on the wood, as each one was healed who looked upon it, signifies Jesus Christ hanging on the Cross, who heals all the wounds of our souls’ (Jakob Benediktsson 1944, 84). — [3-8]: The ‘h’-alliteration extends for 6 ll.; cf. 33/1-4, 37/5-8 (and 1-2).

editions: Skj Anonyme digte og vers [XIII]: C. 1. Líknarbraut 40 (AII, 157; BII, 170-1); Skald II, 90; Sveinbjörn Egilsson 1844, 47, Rydberg 1907, 18, 52, Tate 1974, 85.

sources

AM 757 a 4° (B) 12r, 16 - 12r, 17 (Has)  transcr.  image  image  image  image  
JS 399 a-b 4°x (399a-bx) -  
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