Edda

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Edda

(ĕd`ə), title applied to two distinct works in Old Icelandic. The Poetic Edda, or Elder Edda, is a collection (late 13th cent.) of 34 mythological and heroic lays, most of which were composed c.800–c.1200, probably in Iceland or W Norway. Despite uncritical arrangement and textual corruption, the Poetic Edda is the most valuable collection of texts in Old Norse literatureOld Norse literature,
the literature of the Northmen, or Norsemen, c.850–c.1350. It survives mainly in Icelandic writings, for little medieval vernacular literature remains from Norway, Sweden, or Denmark.

The Norwegians who settled Iceland late in the 9th cent.
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. See English translations by L. M. Hollander (2d ed. 1962), P. B. Taylor and W. H. Auden (1969), and U. Dronke (Vol. I, 1969). The Prose Edda, or Younger Edda, was probably written c.1222 by Snorri SturlusonSnorri Sturluson or Sturleson
, 1178–1241, Icelandic chieftain, historian, critic, and saga teller, the leading figure in medieval Norse literature.
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 as a guide to the scaldic poetry of Iceland. The first two parts constitute an account of Scandinavian mythology and are the prime source on the subject; the third part is a compendium of the complex diction of scaldic poetry; the fourth, a treatise on the meters employed. Abridged translations of the Prose Edda, treating primarily the first mythical part, have been made by J. I. Young (new ed. 1966).

Bibliography

For studies of both Eddas, see Einarsson, A History of Icelandic Literature (1957), P. Hallberg, The Icelandic Saga (1962); C. J. Clover and J. Lindow, ed., Old Norse-Icelandic Literature: A Critical Guide (1978).

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Furthermore, if the Nazis were the resurrected deities of the Eddic Aesir and Vanir, they were permitted everything, especially if they were engaged in ridding the German Herrenrasse, the master race, of genetically corrupt elements.
Consider Britt-Mari Nasstrom's analysis of the Fjolsvinnsmal and the similarities between its narrator and that of The Lament: "This Eddic poem, close to folksong from a literary point of view, relates the meeting between Menglod-Freyja and her beloved.
The topics include how to read written sagas from an oral culture, the oral-formulaic theory revisited, orality and literacy in Serbian Medieval literature, the eddic oral art form performed in writing, and whether mixing oration recta and oratio obliqua indicates literacy or orality.
He published fundamental studies of the Eddic poem Voluspa (1922-23) and many of the Icelanders' sagas.
The use of mythological tropes (Odinn's ravens being a common example) and the role of both Eddic and Skaldic poetry in structuring, selecting, and maintaining memory play a large part in the first section.
The survey essays and bibliographies cover mythology and mythography, eddic and skaldic poetry, kings' and family sagas, and Norse romance.
Skaldic poetry was contemporary with Eddic poetry but differed from it in meter, diction, and style.
Lassen locates the beginning of the study of the Eddic poems to around 1643 when Brynjolfur Sveinsson (1605-1675), the Lutheran Bishop of Skalholt, acquired the Codex Regius.
Thorarensen's enthusiasm for Iceland's primitive traditions and his reintroduction of the simple Eddic meters were instrumental in turning the Icelanders' literary attention away from Europe and to their own past.
They represent the diverse areas in which he has worked: Sagas of Icelanders to kings' sagas, eddic poetry to reception studies, and, in the longest single contribution to the volume, the 78-page 'The Riddles of the Rok Stone: A Structural Approach' (1977), runology.
Thrymskvitha ("Lay of Thrym") One of several individual poems of Eddic literature preserved in the Codex Regius.
Two essays focus on Eddic poetry: Judy Quinn traces the triangular relationships in The Lament of Oddrun; Rudolf Simek reads the fantastic elements of Eddic poetry in twelfth-century context.