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SAGA-BOOK - Viking Society Web Publications

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Margretar Saga and its History in Iceland 279<br />

saintly virgin.'! But no mention is made of the book<br />

containing her passion and in general it was the Blessed<br />

Virgin whose help was sought for women in childbirth,<br />

in Scandinavia as elsewhere.P It would seem that faith<br />

in the power of the actual text of the life of St Margret in<br />

connection with childbirth was something peculiar to<br />

Iceland, originating in the days of Catholicism but<br />

surviving long after the Reformation. I can at any rate<br />

see no other explanation of the multitude of copies of her<br />

saga from post-Reformation times. If the saga was in<br />

fact believed to have special powers in helping women in<br />

childbirth, it may seem strange that no mention is made<br />

of dautt barn ne lama in the Reykjavik printing of the saga.<br />

I can offer no explanation for this. Any attempt to do so<br />

would of course require a preliminary examination of all<br />

the manuscripts of the saga to see how they may differ in<br />

this detail, and it would be desirable to consider the Latin<br />

texts as well. I have not had an opportunity to make<br />

such an investigation, but I have gleaned from the<br />

manuscript catalogues what information they offer about<br />

the other contents of manuscripts containing the<br />

M argretar saga. Among the pre-Reformation manuscripts<br />

three are larger collections in which the M argretar saga<br />

appears with many other saints' lives. In one of these the<br />

Murgretar saga is followed by prayers. Seven other old<br />

manuscripts are fragments which tell us nothing of what<br />

other works may have appeared with the saga, but five<br />

others seem to have contained only the M argretar saga;<br />

in three of them it is followed by prayers and in the other<br />

two by the formulae for deliverance spoken of above.<br />

The larger collections of saints' lives were probably<br />

intended for the edification of the pious and they may well<br />

have been the property of religious houses or churches,<br />

but the manuscripts that contain only the saga reveal the<br />

11 ibid. II 615.<br />

11 Cf. E. Gotfredsen, 'Barsel', Kulturhistorisk Leksikonfor nordisk Middelalder<br />

I (1956); v. M011er Christensen, Middelalderens Lagekunst i Danmark (1944);<br />

I. Reichborn-Kjennerud, Var gamle Trolldomsmedisin II (1933).

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