Anonymous Poems, Lilja 28

Martin Chase

[2] hlýð: hlyði 720a VIII

Close

nú ‘now’

(not checked:)
nú (adv.): now

[2] nú: þú 99a, 713, Vb, 41 8°ˣ, 705ˣ, 4892

Close

orðum ‘words’

(not checked:)
orð (noun n.; °-s; -): word

Close

várum ‘to our [my]’

(not checked:)
várr (pron.; °f. ór/vár; pl. órir/várir): our

[2] várum: ‘vorim’ 713

notes

[2] várum ‘our’: The form is necessary to provide a rhyme with Mária, but note that all mss read vorum. See Hreinn Benediktsson’s (1964) discussion of á /  rhymes in early skaldic poetry.

Close

Frægast ‘Most glorious’

(not checked:)
frægr (adj.; °-jan/-an; compar. -ri, superl. -jastr/-astr/-str): famous, renowned

[3] Frægast: frægasta 720a VIII, Vb, 41 8°ˣ

Close

víf ‘woman’

(not checked:)
víf (noun n.): woman, wife

Close

þier ‘you’

(not checked:)
þú (pron.; °gen. þín, dat. þér, acc. þik): you

Close

færeg ‘I bring’

(not checked:)
2. fá (verb; °fǽr; fekk, fengu; fenginn): get, receive

Close

áve ‘a greeting’

(not checked:)
ave: hail

Close

full ‘full’

(not checked:)
2. fullr (adj.; °compar. -ari, superl. -astr): full, complete

notes

[4] full sætleiks brunna miskunnar ‘full of the sweetness of the fountains of mercy’: This is the reading of Bb, which alone has sætleiks brunna ‘of the sweetness of the fountains’, against the other mss’ full sætum brunni miskunnar ‘full of the sweet fountain of mercy’. (Fullr adj. in the sense ‘full [of]’ may take either the gen. or the dat.) Skj B and Skald prefer the majority reading, which is arguably superior to Bb’s, where brunna must be gen. pl. The Lat. epithet fons misericordiae was used of both Christ and Mary, though here it must refer to Christ. It occurs frequently in the works of Cistercians like Anselm of Canterbury, Aelred of Rievaulx, and Bernard of Clairvaux. See e.g. Anselm’s Oratio 5: O tu illa pie potens et potenter pia MARIA, de qua fons est ortus misericordiae ‘O piously powerful and powerfully pious Maria, from whom the fount of mercy sprang’ (Schmitt 1946-1961, III, 14, cf. also I, 107 and III, 49). Fons misericordiae is also used of Mary, especially in the later Middle Ages; see e.g. Ramon Llull (in Garí and Reboiras 2003, 138); the Soliloquium animae of Thomas ꜳ Kempis (in Pohl 1902-22, I, 329). It became a commonplace in Marian hymns from C13th onward. It occurs in Arngr Gd 9/2^IV full hjartans brunni miskunnar ‘[Mary] full of the heart’s fountain of mercy’.

Close

miskunnar ‘of mercy’

(not checked:)
miskunn (noun f.; °-ar; gen. -a): forgiveness, mercy, grace

[4] miskunnar: miskunn af 622, 713, 4892, miskunnar af Vb, 41 8°ˣ

notes

[4] full sætleiks brunna miskunnar ‘full of the sweetness of the fountains of mercy’: This is the reading of Bb, which alone has sætleiks brunna ‘of the sweetness of the fountains’, against the other mss’ full sætum brunni miskunnar ‘full of the sweet fountain of mercy’. (Fullr adj. in the sense ‘full [of]’ may take either the gen. or the dat.) Skj B and Skald prefer the majority reading, which is arguably superior to Bb’s, where brunna must be gen. pl. The Lat. epithet fons misericordiae was used of both Christ and Mary, though here it must refer to Christ. It occurs frequently in the works of Cistercians like Anselm of Canterbury, Aelred of Rievaulx, and Bernard of Clairvaux. See e.g. Anselm’s Oratio 5: O tu illa pie potens et potenter pia MARIA, de qua fons est ortus misericordiae ‘O piously powerful and powerfully pious Maria, from whom the fount of mercy sprang’ (Schmitt 1946-1961, III, 14, cf. also I, 107 and III, 49). Fons misericordiae is also used of Mary, especially in the later Middle Ages; see e.g. Ramon Llull (in Garí and Reboiras 2003, 138); the Soliloquium animae of Thomas ꜳ Kempis (in Pohl 1902-22, I, 329). It became a commonplace in Marian hymns from C13th onward. It occurs in Arngr Gd 9/2^IV full hjartans brunni miskunnar ‘[Mary] full of the heart’s fountain of mercy’.

Close

sæt ‘of the sweet’

(not checked:)
sœtr (adj.): sweet < sœtleikr (noun m.): sweetness

[4] sætleiks: sætum 720a VIII, 99a, 622, 713, Vb, 41 8°ˣ, 705ˣ, 4892

notes

[4] full sætleiks brunna miskunnar ‘full of the sweetness of the fountains of mercy’: This is the reading of Bb, which alone has sætleiks brunna ‘of the sweetness of the fountains’, against the other mss’ full sætum brunni miskunnar ‘full of the sweet fountain of mercy’. (Fullr adj. in the sense ‘full [of]’ may take either the gen. or the dat.) Skj B and Skald prefer the majority reading, which is arguably superior to Bb’s, where brunna must be gen. pl. The Lat. epithet fons misericordiae was used of both Christ and Mary, though here it must refer to Christ. It occurs frequently in the works of Cistercians like Anselm of Canterbury, Aelred of Rievaulx, and Bernard of Clairvaux. See e.g. Anselm’s Oratio 5: O tu illa pie potens et potenter pia MARIA, de qua fons est ortus misericordiae ‘O piously powerful and powerfully pious Maria, from whom the fount of mercy sprang’ (Schmitt 1946-1961, III, 14, cf. also I, 107 and III, 49). Fons misericordiae is also used of Mary, especially in the later Middle Ages; see e.g. Ramon Llull (in Garí and Reboiras 2003, 138); the Soliloquium animae of Thomas ꜳ Kempis (in Pohl 1902-22, I, 329). It became a commonplace in Marian hymns from C13th onward. It occurs in Arngr Gd 9/2^IV full hjartans brunni miskunnar ‘[Mary] full of the heart’s fountain of mercy’.

Close

leiks ‘ness’

(not checked:)
1. leikr (noun m.; °-s, dat. -/-i; -ar): sport, play < sœtleikr (noun m.): sweetness

[4] sætleiks: sætum 720a VIII, 99a, 622, 713, Vb, 41 8°ˣ, 705ˣ, 4892

notes

[4] full sætleiks brunna miskunnar ‘full of the sweetness of the fountains of mercy’: This is the reading of Bb, which alone has sætleiks brunna ‘of the sweetness of the fountains’, against the other mss’ full sætum brunni miskunnar ‘full of the sweet fountain of mercy’. (Fullr adj. in the sense ‘full [of]’ may take either the gen. or the dat.) Skj B and Skald prefer the majority reading, which is arguably superior to Bb’s, where brunna must be gen. pl. The Lat. epithet fons misericordiae was used of both Christ and Mary, though here it must refer to Christ. It occurs frequently in the works of Cistercians like Anselm of Canterbury, Aelred of Rievaulx, and Bernard of Clairvaux. See e.g. Anselm’s Oratio 5: O tu illa pie potens et potenter pia MARIA, de qua fons est ortus misericordiae ‘O piously powerful and powerfully pious Maria, from whom the fount of mercy sprang’ (Schmitt 1946-1961, III, 14, cf. also I, 107 and III, 49). Fons misericordiae is also used of Mary, especially in the later Middle Ages; see e.g. Ramon Llull (in Garí and Reboiras 2003, 138); the Soliloquium animae of Thomas ꜳ Kempis (in Pohl 1902-22, I, 329). It became a commonplace in Marian hymns from C13th onward. It occurs in Arngr Gd 9/2^IV full hjartans brunni miskunnar ‘[Mary] full of the heart’s fountain of mercy’.

Close

brunna ‘of the fountains’

(not checked:)
brunnr (noun m.; °-s, dat. -i; -ar): spring, well

[4] brunna: brunni 720a VIII, 99a, 622, 713, Vb, 41 8°ˣ, 705ˣ, 4892

notes

[4] full sætleiks brunna miskunnar ‘full of the sweetness of the fountains of mercy’: This is the reading of Bb, which alone has sætleiks brunna ‘of the sweetness of the fountains’, against the other mss’ full sætum brunni miskunnar ‘full of the sweet fountain of mercy’. (Fullr adj. in the sense ‘full [of]’ may take either the gen. or the dat.) Skj B and Skald prefer the majority reading, which is arguably superior to Bb’s, where brunna must be gen. pl. The Lat. epithet fons misericordiae was used of both Christ and Mary, though here it must refer to Christ. It occurs frequently in the works of Cistercians like Anselm of Canterbury, Aelred of Rievaulx, and Bernard of Clairvaux. See e.g. Anselm’s Oratio 5: O tu illa pie potens et potenter pia MARIA, de qua fons est ortus misericordiae ‘O piously powerful and powerfully pious Maria, from whom the fount of mercy sprang’ (Schmitt 1946-1961, III, 14, cf. also I, 107 and III, 49). Fons misericordiae is also used of Mary, especially in the later Middle Ages; see e.g. Ramon Llull (in Garí and Reboiras 2003, 138); the Soliloquium animae of Thomas ꜳ Kempis (in Pohl 1902-22, I, 329). It became a commonplace in Marian hymns from C13th onward. It occurs in Arngr Gd 9/2^IV full hjartans brunni miskunnar ‘[Mary] full of the heart’s fountain of mercy’.

Close

Saman ‘together’

(not checked:)
saman (adv.): together < samangeypna (verb)saman (adv.): together < samangaupnandi (noun m.)saman (adv.): together

notes

[5] samangeypnandi sína skepnu ‘holding his creation together in his hands’: The spelling of the pres. part. is either in <ey> or <au>. See the Note on yfirspennanda heima þrennra ‘over-spanner of three worlds’ (23/4). The phrase here is not in the form of a kenning: sína skepnu, the object of the nomen agentis, is in the acc. rather than the gen. (cf. the analogous gen. constructions cited in the Note to 23/4).

Close

gúpnandi ‘’

Close

gaupnandi ‘’

Close

geypnandi ‘ in his hand’

(not checked:)
geypnandi (adj.): holder in hand < samangeypna (verb)

[5] ‑geypnandi: ‑gaupnandi 99a, 705ˣ, 4892, ‑gúpnandi Vb, 41 8°ˣ

notes

[5] samangeypnandi sína skepnu ‘holding his creation together in his hands’: The spelling of the pres. part. is either in <ey> or <au>. See the Note on yfirspennanda heima þrennra ‘over-spanner of three worlds’ (23/4). The phrase here is not in the form of a kenning: sína skepnu, the object of the nomen agentis, is in the acc. rather than the gen. (cf. the analogous gen. constructions cited in the Note to 23/4).

Close

sína ‘his’

(not checked:)
3. sinn (pron.; °f. sín, n. sitt): (refl. poss. pron.)

[5] sína: sínar Vb, 41 8°ˣ

notes

[5] samangeypnandi sína skepnu ‘holding his creation together in his hands’: The spelling of the pres. part. is either in <ey> or <au>. See the Note on yfirspennanda heima þrennra ‘over-spanner of three worlds’ (23/4). The phrase here is not in the form of a kenning: sína skepnu, the object of the nomen agentis, is in the acc. rather than the gen. (cf. the analogous gen. constructions cited in the Note to 23/4).

Close

skepnu ‘creation’

(not checked:)
skepna (noun f.; °-u; -ur): creation

[5] skepnu: skepnur Vb, 41 8°ˣ

notes

[5] samangeypnandi sína skepnu ‘holding his creation together in his hands’: The spelling of the pres. part. is either in <ey> or <au>. See the Note on yfirspennanda heima þrennra ‘over-spanner of three worlds’ (23/4). The phrase here is not in the form of a kenning: sína skepnu, the object of the nomen agentis, is in the acc. rather than the gen. (cf. the analogous gen. constructions cited in the Note to 23/4).

Close