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• Sainthood, Scriptoria, and Secular Erudition in Medieval and Early Modern Scandinavia: Essays in Honour of Kirsten Wolf ed. by Dario Bullitta and Natalie M. Van Dreusen
• John Kennedy

This volume is a Festschrift honouring its recipient on her sixtieth birthday in 2019. Kirsten Wolf is one of the most distinguished living scholars in the field of Old Norse–Icelandic studies, particularly though not exclusively known for her often-pioneering work on the explicitly Christian vernacular literature of the North, long largely neglected, not least the lives of saints. A glance at the volume’s context pages, readily available online through Brepols’s webpages, shows many other eminent scholars in the field honouring her with an essay contribution.

There are eighteen essays, with an introduction by the editors. In the first section, ‘Pictorial and Sculptural Sainthood’, Thomas A. Dubois provides an accessible discussion of how medieval audiences in many ways looked differently from modern people at religious sculptures. Numerous high quality colour plates illustrate the essay, which focuses on mainland Scandinavia—not, as the editors imply, Iceland (p. 34). In the section’s second essay Marianne Kalinke sheds light on a somewhat mysterious Gotland church mural displaying the German emperor Henry II (973–1024).

In the second section, ‘Medieval Sainthood’, Ásdís Egilsdóttir focuses on the emotions associated with two narratives of the lives of Icelandic bishops, and Margaret Cormack discusses two Saint Cecilia miracle stories, providing texts and English translations. In the section’s third essay, Jón Viðar Sigurðsson considers Mikjáls saga by Bergr Sokkason (c. 1270–1350), widening the discussion to explore issues relating to lordship, service, and friendship.

There are two essays in the section devoted to the sagas focusing on the controversial thirteenth-century Icelandic bishop Guðmundr the Good. In easily the volume’s longest essay (thirty-eight pages in length) Gottskálk Jensson examines the evidence suggesting a now lost Latin original lies behind the so-called [End Page 246] D redaction of Guðmundar saga, strongly agreeing that Björn M. Ólsen was correct to postulate such a work in 1902. Shaun F. D. Hughes argues that though Icelandic folklore has a flagð or troll women figure called Selkolla, the Selkolla in Guðmundar saga B is an ecclesiastical construct not indebted to folklore.

Section 4 is devoted to ‘Spiritual Readings’. Siân E. Grønlie explores how the theologically problematic Old Testament account of Abraham’s ultimately aborted sacrifice of his son Isaac is treated in the Icelandic sources known collectively as Stjórn. Dario Bullitta provides a relatively detailed description and analysis of a manuscript of religious material, AM 624 4to, focusing particularly on ‘the idiosyncrasies of the first codicological unit’ (p. 213).

There are three essays in the section headed ‘Skaldic Poetry’. Writing with a linguistic focus, Russell Poole explores possible Danish and East Norse features in the skaldic corpus. Margaret Clunies Ross and Martin Chase (whose research focus is devotional poetry from the decades leading up to the Reformation in Iceland) explore how skaldic poetry changed, in some respects degenerated, and in some respects quite skilfully adapted to changed circumstances in the period after what might be regarded as its golden age.

Two essays appear under the heading ‘Secular Erudition’. Úlfar Bragason considers Sturla Þórðarson as simultaneously the author of Íslendinga saga in the Sturlunga saga compilation and as a participant in and observer of events he describes. For many students of Old Norse–Icelandic the next essay, by Todd Michelson-Ambelang, will be the most intriguing in the volume. He argues that in uttering one of the most famous lines in Icelandic literature, Guðrún Ósvífrsdóttir, telling her son Bolli in Laxdæla saga ‘Þeim var ek verst er ek unna mest’ (‘Though I treated him worst I loved him best’, pp. 326–27) is referring not to Kjartan...

审阅者：

• 中世纪和早期现代斯堪的纳维亚半岛的圣徒身份、文字和世俗博学：纪念克尔斯滕·沃尔夫编辑的散文。作者：达里奥·布利塔和娜塔莉·范·德鲁森
• 约翰·肯尼迪

本书是纪念其 2019 年 60 岁生日的纪念文集。克尔斯滕·沃尔夫 (Kirsten Wolf) 是古挪威语-冰岛语研究领域最杰出的在世学者之一，尤其以她在明确的基督教研究领域的开创性工作而闻名，尽管她并非唯一出名。北方的乡土文学长期以来一直被忽视，尤其是圣人的生活。浏览一下该书的上下文页面（可以通过 Brepols 的网页轻松在线访问），可以看到该领域的许多其他杰出学者都向她发表了论文贡献。

共有十八篇文章，并附有编辑的引言。在第一部分“绘画和雕塑圣徒”中，托马斯·A·杜布瓦 (Thomas A. Dubois) 就中世纪观众在许多方面与现代人看待宗教雕塑的方式有何不同进行了深入浅出的讨论。许多高质量的彩图说明了这篇文章，重点关注斯堪的纳维亚大陆，而不是像编辑暗示的那样，冰岛（第 34 页）。在本节的第二篇文章中，玛丽安·卡林克 (Marianne Kalinke) 揭示了一幅有点神秘的哥特兰教堂壁画，其中描绘了德国皇帝亨利二世 (973-1024)。

在第二部分“中世纪圣人”中，阿斯迪斯·埃吉尔斯多蒂尔重点关注与冰岛主教生活的两个叙述相关的情感，玛格丽特·科马克讨论了两个圣塞西莉亚奇迹故事，并提供了文本和英文翻译。在本节的第三篇文章中，Jón Viðar Sigurðsson 考虑了Bergr Sokkason（约1270-1350 年）的Mikjáls 传奇，扩大了讨论范围，探讨了与领主、服务和友谊相关的问题。

该部分有两篇文章专门讨论传奇故事，重点关注颇具争议的十三世纪冰岛主教古德蒙德尔 (Guðmundr the Good)。在该卷最长的文章（长度为 38 页）中，Gottskálk Jensson 轻松审查了证据，表明现已丢失的拉丁语原著背后隐藏着所谓的 Guðmundar saga 的 [ End Page 246] D 编辑，强烈同意 Björn M. Ólsen 是假设这样一部作品发生在 1902 年是正确的。Shaun FD Hughes 认为，虽然冰岛民间传说中有一个名为 Selkolla 的flagð或巨魔女性形象，但Guðmundar saga B中的 Selkolla是一个教会构造，并不依赖于民间传说。

第四部分专门讨论“灵性读物”。Siân E. Grønlie 探讨了在统称为Stjórn的冰岛资料中如何处理神学上有问题的《旧约》中关于亚伯拉罕最终流产的儿子以撒牺牲的记载。达里奥·布利塔 (Dario Bullitta) 对宗教材料手稿 AM 624 4to 进行了相对详细的描述和分析，特别关注“第一个典学单元的特质”（第 213 页）。

“斯卡尔迪诗歌”部分包含三篇文章。拉塞尔·普尔（Russell Poole）以语言为重点，探讨了斯卡迪文语料库中可能存在的丹麦语和东挪威语特征。玛格丽特·克鲁尼斯·罗斯和马丁·蔡斯（其研究重点是冰岛宗教改革前几十年的虔诚诗歌）探讨了斯卡尔德诗歌在宗教改革之后的时期如何变化，在某些方面退化，以及在某些方面如何巧妙地适应变化的环境。可以说是它的黄金时代。

两篇文章出现在“世俗博学”标题下。Úlfar Bragason 认为 Sturla Þórðarson 同时是Sturlunga 传奇汇编中Íslendinga 传奇的作者，也是他所描述的事件的参与者和观察者。对于许多学习古挪威语-冰岛语的学生来说，托德·迈克尔逊·安贝朗 (Todd Michelson-Ambelang) 的下一篇文章将是本书中最有趣的一篇。他认为，在说出冰岛文学中最著名的诗句之一时，Guðrún Ósvífrsdóttir 在《Laxdæla saga》中告诉她的儿子 Bolli “Þeim var ek verst er ek unna mest”（“虽然我对他最坏，但我却爱他最好”，第 17 页）。 326-27）指的不是 Kjartan...