Anon (FoGT) 46III
Margaret Clunies Ross (ed.) 2017, ‘Anonymous Lausavísur, Stanzas from the Fourth Grammatical Treatise 46’ in Kari Ellen Gade and Edith Marold (eds), Poetry from Treatises on Poetics. Skaldic Poetry of the Scandinavian Middle Ages 3. Turnhout: Brepols, p. 624.
Hverr ‘Who’
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2. hverr (pron.): who, whom, each, every
deyr ‘dies’
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1. deyja (verb; °deyr; dó, dó(u); dá(i)nn): die
Hjarðar ‘of the flock’
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hjǫrð (noun f.; °hjarðar, dat. -/-u; hjarðir/hjarðar): herd
stýrir ‘The leader’
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stýrir (noun m.): ruler, controller
Hví ‘Why’
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hví (adv.): why
Fyr ‘For’
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fyr (prep.): for, over, because of, etc.
sauða ‘of the sheep’
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sauðr (noun m.; °-ar/-s dat.-/-i; -ir): sheep
lífi ‘the life’
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líf (noun n.; °-s; -): life
Hvessu ‘How’
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hvat (pron.): what
notes
[3] hvessu ‘how’: Ms. W has hversu, but all eds have followed Björn Magnússon Ólsen (FoGT 1884, 295-6) in normalising to assimilated hvessu in view of the skothending with krossu.
Hiekk ‘He hung’
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1. hanga (verb): hang
á ‘on’
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3. á (prep.): on, at
krossi ‘a cross’
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kross (noun m.; °-, dat. -i; -ar): cross, crucifix
Hvar ‘Where’
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hvar (adv.): where
Þar ‘’
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þar (adv.): there
er ‘Where’
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2. er (conj.): who, which, when
Lassarus ‘Lazarus’
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Lazarus (noun m.): Lazarus
notes
[4] Lassarus ‘Lazarus’: The reference is to Lazarus of Bethany, brother of Martha and Mary, whose death and resurrection by Christ is described in John XI.1-44. His revival from the dead was regarded as a foreshadowing of the resurrection of Christ and the gospel narrative was often interpreted as an illustration of the two natures of Christ as man and deity. The idea that his burial place was also the place where Christ was crucified has not been traced to a source.
jarðaz ‘is buried’
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jarða (verb): bury, inter
Hvienær ‘When’
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hvénær (adv.): [When]
notes
[5] helzt ‘about’: Taken here (so also SnE 1848-87, II, 248 and Kock, Skald and NN §2494) with að nóni (there is a stop in the ms. before ‘helldz’). Björn Magnússon Ólsen (FoGT 1884, 295 and 296 n. 3), following Konráð Gíslason (1872, 304), proposes that the ms. punctuation is a mistake and that helzt should be understood with hvienær, as do Finnur Jónsson (Skj B, translating når omtrent ‘about when’) and Longo (FoGT 2004). The same eds construe the very close verbal parallel in st. 47/3 in the same way.
að ‘’
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3. at (prep.): at, to
notes
[5] að nóni ‘at the ninth hour’: At nones, about 3 p. m. Cf. Note to st. 6/2.
nóni ‘the ninth hour’
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nón (noun n.; °-s): ninth hour
notes
[5] að nóni ‘at the ninth hour’: At nones, about 3 p. m. Cf. Note to st. 6/2.
Hverir ‘Who’
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2. hverr (pron.): who, whom, each, every
knúðu ‘instigated it’
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knýja (verb): press forward, urge, drive
að ‘’
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3. at (prep.): at, to
Júðar ‘The Jews’
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júði (noun m.; °-a; -ar): Jew
Hverr ‘Who’
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2. hverr (pron.): who, whom, each, every
nýtr ‘gets the benefit’
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njóta (verb): enjoy, use
Heiðni ‘Heathendom’
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heiðni (noun f.; °-): heathendom
bötnuð ‘is reformed’
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batna (verb; °-að-): improve
Hvað ‘What’
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hvat (pron.): what
gieldr ‘suffers’
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1. gjalda (verb): pay, repay
Djöfuls ‘The devil’s’
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djǫfull (noun m.; °djǫfuls, dat. djǫfli; djǫflar/djaflar): devil
veldi ‘power’
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veldi (noun n.): realm
Interactive view: tap on words in the text for notes and glosses
The first two lines of this stanza are close to the first two questions of the example of teretema given in a commentary to the Graecismus cited by Björn Magnússon Ólsen (FoGT 1884, 151 n.): Quis moritur? praesul. Cur? pro grege ‘Who dies? The bishop. Why? For the flock’. These lines come from a poem on the murder of Thomas Becket.
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