Glossary of nicknames and names of weapons: volume 1, pages 449-455.

«The less prepared the body of good men within the land are to act as mediators, the longer, more violent and less reconcilable will be the conflicts through which the land is plagued.» The prefatory sagas of the Sturlunga compilation develop this principle by incremental repetition of themes, of disintegration, of mediation and its collapse, of flawed reconciliation; the central work of the compilation, Sturla Thordarson's «Islendinga saga», provides the proof. The compilation as an entity is an «exemplum» calling on the leaders of 14th-Century Iceland to settle their differences amicably and avoid a return to Sturlung Age chaos.

Glossary of nicknames and names of weapons: volume 1, pages 449-455

How could a community of 2000–3000 Viking peasants survive in Arctic Greenland for 430 years (ca. 985–1415), and why did they finally disappear? European agriculture in an Arctic environment encountered serious ecological challenges. The Norse peasants faced these challenges by adapting agricultural practices they had learned from the Atlantic and North Sea coast of Norway. Norse Greenland was the stepping stone for the Europeans who first discovered America and settled briefly in Newfoundland ca. AD 1000. The community had a global significance which surpassed its modest size. In the last decades scholars have been nearly unanimous in emphasising that long-term climatic and environmental changes created a situation where Norse agriculture was no longer sustainable and the community was ruined. A secondary hypothesis has focused on ethnic confrontations between Norse peasants and Inuit hunters. In the last decades ethnic violence has been on the rise in Eastern Europe, the Middle East and parts of Africa. In some cases it has degenerated into ethnic cleansing. This has strengthened the interest in ethnic violence in past societies. Challenging traditional hypotheses is a source of progress in all science. The present book does this on the basis of relevant written and archaeological material respecting the methodology of both sciences.

Sturla Þórðarson is one of only a handful of thirteenth-century Icelandic historians to be known by name, and he is certainly one of the most significant. A number of works may be traced directly to his literary-cultural circle, notably Landnámabók (The Book of Settlements), Íslendinga saga (The Saga of Icelanders) and Hákonar saga Hákonarsonar (The Saga of King Hákon). Moreover, it is thought that Sturla was involved in the production of the legal text known as Járnsíða, as well as annals and, possibly, some of the Íslendingasögur (Sagas of Icelanders). In addition to his role as author and compiler, Sturla Þórðarson was one of the most powerful men in Iceland. In 1262 Sturla visited the court of King Magnús Hákonarson ‘the Law-mender’ in Norway as a court poet. He later became the king’s liegeman, and it was for King Magnús that Sturla wrote the sagas of King Hákon and King Magnús. Sturla served as lawman of all Iceland in the period 1272-77, and then as lawman for the north and west of the country until 1282. He died on 30 July 1284. Contributors are Ann-Marie Long, Ármann Jakobsson, Auður Magnúsdóttir, Gísli Sigurðsson, Guðrún Ása Grímsdóttir, Guðrún Nordal, Gunnar Harðarson, Hans Jacob Orning, Helgi Þorláksson, Jón Viðar Sigurðsson, Lena Rohrbach, Patricia Pires Boulhosa, Philadelphia Ricketts, R.I. Moore, Randi Bjørshol Wærdahl, Roberta Frank, Sveinbjörn Rafnsson, Sverrir Jakobsson, Theodore M. Andersson, Úlfar Bragason and Verena Hoefig.

This book is the history of the Eastern Vikings, the Rus and the Varangians, from their earliest mentions in the narrative sources to the late medieval period, when the Eastern Vikings had become stock figures in Old Norse Romances. A comparison is made between sources emanating from different cultures, such as the Roman Empire, the Abbasid Caliphate and its successor states, the early kingdoms of the Rus and the high medieval Scandinavian kingdoms. A key element in the history of the Rus and the Varangians is the fashioning of identities and how different cultures define themselves in comparison and contrast with the other. This book offers a fresh and engaging view of these medieval sources, and a thorough reassessment of established historiographical grand narratives on Scandinavian peoples in the East.

In The Church in Fourteenth-Century Iceland, Erika Sigurdson provides a history of the fourteenth-century Icelandic Church with a focus on the the social status of elite clerics following the introduction of benefices to Iceland. In this period, the elite clergy developed a shared identity based in part on universal clerical values, but also on a shared sense of interdependence, personal networks and connections within the framework of the Church. The Church in Fourteenth-Century Iceland examines the development of this social group through an analysis of bishops’ sagas, annals, and documents. In the process, it chronicles major developments in the Icelandic Church after the reforms of the late thirteenth century, including its emphasis on property and land ownership, and the growth of ecclesiastical bureaucracy.

This book is about the Old Norse god Odin. It includes references to all occurrences of Odin in the Old Norse/Icelandic texts, including Saxo’s Gesta Danorum, the eddic poems, Snorri’s Edda, and Ynglinga saga and analyses the high medieval reception and literary representations of Odin rather than the religious character of the god. This is the only existing study of Odin in all the Old Norse/Icelandic texts and applies a contextual method: the different guises of Odin are studied on the basis of the various textual contexts and on their background in the literary and Christian intellectual milieu of the time. Contrary to existing studies, this method is non-reductive in that it does not aim at providing a synthesis about Odin’s original nature on the basis of the differing textual uses of Odin in the Middle Ages. The book argues that the perceived complexity of Odin, often highlighted in research, is first and foremost a function of the complex textual material spanning a wide variety of genres each with its particular literary conventions and of the reception of Odin in early modern and modern mythological studies.