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SAGA-BOOK - Viking Society Web Publications

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280 Saga-Book oj the <strong>Viking</strong> <strong>Society</strong><br />

existence of some special predilection for St Margaret.<br />

And I would guess that the prayers following the<br />

M argretar saga were in every case prayers for safe delivery<br />

in childbirth.<br />

More than half of the post-Reformation manuscripts of<br />

the M argretar saga contain other matter of a kind that<br />

makes it likely that they were intended for reading for<br />

entertainment. The catalogues enumerate items such as<br />

sagas, saga fragments, cevintyri, biographies, poems,<br />

rimur and hymns. The title given to the M argretar saga<br />

in these collections sometimes appears as "lEfintyr af<br />

peirri heilOgu mey Margretu", "Lifsaga stellrar Margretar<br />

meyar", or "Ein historia urn Fru Margretu". One such<br />

collection (JS 43 4to) has as its whole title: "Ein<br />

Agiset Nitsom fr6dleg Lysteleg SkemmteRijk og Artug<br />

Book Innehaldande ... lEfesaugur ... Samanntekenn<br />

af Virduglegum hOfdings manne Magmise Ioonssyne<br />

ad Wigur". But in many manuscripts the M argretar<br />

saga is accompanied by other matter which is<br />

variously described in the catalogues as miscellanea,<br />

miscellaneous collections, dreams, dream interpretations,<br />

magic, and it is not always possible to tell precisely what<br />

sort of material is covered by such items. Natural history<br />

and medical lore are found in two of the manuscripts<br />

containing the saga, and Lbs 405 8vo, written about 1850,<br />

includes "Sagann af mey Margrietu" and "Lausn<br />

H(eilagrar) Meyar Marin". Such manuscripts seem on the<br />

whole to have been intended to serve didactic and practical<br />

purposes, but it cannot be seen from the catalogues that<br />

any of them contain matter designed to help women in<br />

childbirth. This requires further investigation in the<br />

manuscripts themselves. An examination of the copies<br />

of the M argretar saga in the Landsb6kasafn fslands leads<br />

to the conclusion that they differ from the pre-Reformation<br />

copies in that they are found neither with other saints'<br />

lives nor with formulae designed to help women in<br />

childbirth. It seems rather as if in Lutheran times the

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