SAGA-BOOK - Viking Society Web Publications
SAGA-BOOK - Viking Society Web Publications SAGA-BOOK - Viking Society Web Publications
66 Saga-Book of the Viking Society patronising, and reminiscent rather of the naivety and demand for large-scale suspension of disbelief that one associates more with a type of medieval writing foreign to the classical Icelandic mode. It is notable that this attitude seems to occur especially when Aron's personal attributes are under review, or when he is mentioned in connection with Bishop Gubmundr. By no means does it mar the splendour of the best and most dramatic scenes. One might say in conclusion that the author has failed to assimilate completely the secular and religious motifs with which he is dealing, has failed to find a single standard of persuasion. This gives rise to an observed lack of unification in the whole work, for while it contains passages of fine and stimulating prose it does not impress one as being dominated by the broad and whole conception of human life which is found in the best of its predecessors.
MAGNUS 6LAFSSON'S FRlsSDRApA By ANTHONY FAULKES RIDDARA Christians Frys Drdpa was composed by Magnus Olafsson (born c. 1573, died 22/7 1636), priest at Laufas in northern Iceland from 1622, in the last year of his life, in honour of Christian Friis of Kragerup (1581 1639), chancellor of Denmark from 1616. 1 After Magnus's death the poem was copied out fair by his foster-son and successor at Laufas, Jon Magnusson, and sent by the poet's son Benedikt in September 1636 to Ole Worm, professor at Copenhagen University, for him to forward to Friis, as his father had requested. 2 Both Magnus's draft and this fair copy now seem to be lost, but the poem survives in what is probably a direct copy of the latter in a manuscript from the library of the Danish Royal Historiographer S. ]. Stephanius (1599-1650), now in the De La Gardie collection in the University Library, Uppsala (DG 19).3 This manuscript is in the hand of the Icelander Sveinn Jonsson, who did some literary work for Ole Worm while attending the University in Copenhagen in 1635-7 (see Jakob Benediktsson, op. cii., 1 See Ole Worm's Correspondence with Icelanders, ed. Jakob Benediktsson (Bibliotheca Arnamagnaiana VII, I948), 402 f., 453 f. et passim; Pall E. Olason, Menn og Menntir SirJskiptaaldarinnar d islandi IV (I926), 664 ff.; Stefan Olafsson, KvcerJi (I885-6), II 397. The editor of the latter work misinterprets v , I2 of Frissdrdpa (judging by the Latin interpretation in the MS) and here, as elsewhere, the poem is said to consist of 47 verses, but in the manuscript there are 45 if the refrain is only counted as one, and 48 if it is counted each time it recurs. • In the covering letter Benedikt wrote: "Ego cantilenam (cuj nomen indidit pater Riddara Christians Frijs Drapa) ad te transmitto, qvam more veterum poetarum in honorem Magnifici Domini Cancellarij anno preeterito edidit; tibiqve ei offerendam mittere jussit" (Jakob Benediktsson, op, cit., 97). • The text below is based on a photographic copy of this manuscript supplied by Uppsala University Library and kindly obtained for me by the Librarian of Birkbeck College, London. There are nineteenth-century copies of DG I9 in ]S 540, ato and Lbs. 203I, 4to (National Library, Reykjavik). These copies do not include all the explanations.
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66 Saga-Book of the <strong>Viking</strong> <strong>Society</strong><br />
patronising, and reminiscent rather of the naivety and<br />
demand for large-scale suspension of disbelief that one<br />
associates more with a type of medieval writing foreign<br />
to the classical Icelandic mode. It is notable that this<br />
attitude seems to occur especially when Aron's personal<br />
attributes are under review, or when he is mentioned in<br />
connection with Bishop Gubmundr. By no means does<br />
it mar the splendour of the best and most dramatic scenes.<br />
One might say in conclusion that the author has failed<br />
to assimilate completely the secular and religious motifs<br />
with which he is dealing, has failed to find a single standard<br />
of persuasion. This gives rise to an observed lack of<br />
unification in the whole work, for while it contains<br />
passages of fine and stimulating prose it does not<br />
impress one as being dominated by the broad and whole<br />
conception of human life which is found in the best of its<br />
predecessors.