By Alison Finlay
This quantity comprises the 1st whole translation of a thirteenth-century vernacular historical past of Norway from the 9th to the 12th centuries. an instantaneous resource for the "Heimskringla" of Snorri Sturluson, it's a relevant textual content within the outdated Norse style of Kings' sagas. It comprises broad quotation of skaldic verses, a few of them preserved nowhere else. This translation preserves some of the metrical positive aspects of this advanced verse shape, that are defined within the remark besides features of old and cultural curiosity bobbing up from the textual content. The advent locations the textual content in the Kings' saga culture and examines the actual matters of its nameless writer. the quantity might be of use to historians and people attracted to previous Norse literary historical past.
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Additional info for Fargrskinna, a Catalogue of the Kings of Norway: A Translation With Introduction and Notes
The vellum book belongs to the Library of the University of Copenhagen. Another book of the same kind is also in the University library under the title ‘Catalogue of the kings of Norway’. ] There is no longer any opportunity to judge the beauty of the book called Fagrskinna, since both it and the similar codex referred to here were destroyed in the ﬁre in the library in 1728. ) Fortunately a number of copies of both versions had been made in the late seventeenth century. The longer version referred to by Árni, apparently that to which the name Fagrskinna was attached, exists in the following copies, all made by Ásgeir Jónsson, a scribe employed by ∏ormóär Torfason 1688–1705: AM 52 fol.
14). Material in Fagrskinna which is changed or omitted in Heimskringla may give us insight into the diﬀerent tastes or priorities of the two authors, though it sometimes does no more than testify to Snorri’s more assured control of his material. Where we have access to the sources (or later versions of them) used by both historians, in particular Morkinskinna and Oddr Snorrason’s Óláfs saga Tryggvasonar, it is clear that Fagrskinna does not radically alter its sources, though it frequently omits large sections.
This remark is interestingly adapted in Fagrskinna to apply speciﬁcally to Icelandic poets: ‘There is a long history of Haraldr recorded in those poems that Icelanders delivered to him in person’ (p. 208). Fagrskinna takes over from Morkinskinna the use of a verse by ∏jóäólfr Arnórsson as evidence that the Norwegians referred to Sveinn Úlfsson as a jarl rather than a king: ‘This shows it to be true that King Magnús and his men called Sveinn “jarl”, though he himself called himself “king”, as did his friends’ (p.