Abstract
The fascination with animal metamorphosis is reflected in stories and tales all over the world. The connotation of the shape-shifting ability is viewed ambivalently, often ‘negatively and those with such powers are often sorcerers or witches’, as Aðalheiður Guðmundsdottir correctly observed.1 For this strand of medieval stories many scholars claim Celtic origin that combines metamorphosis with an evil spell. The idea behind the tales of the animal body as curse, burden and punishment provided a perfect foil for the ancient motif in the Christian context.
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Notes
Aðalheiður Guðmundsdóttir, ‘The Werewolf in Medieval Icelandic Literature’, Journal of Englisch and Germanic Philology 106 (2007), 277–303, here 277.
Gustav Neckel, Walhall. Studien über germanischen Jenseitsglauben (Dortmund, 1913), 111.
Claude Lecouteux, Geschichte der Gespenster und Wiedergänger im Mittelalter (Köln, 1987), passim.
Peter Buchholz, Schamanistische Züge in der altisländischen Überlieferung (Münster, 1968), 51f.
Klaus Böldl, Eigi einhamr: Beiträge zum Weltbild der Eyrbyggja und andere Isländersagas (Berlin, 2005), 113.
Melissa A. Berman, Fiction in ‘Egils saga’. Ph.D. (Stanford, 1983).
Wolfgang Golther, Handbuch der germanischen Mythologie (Leipzig, 1895), 60ff.
Walter Baetke considered these motifs borrowed from Christianity, Baetke, Die Isländersaga (Darmstadt, 1973), 347;
Röhn and Simek both draw attention to the difficulty of reconstructing heathen beliefs on the basis of concepts of the soul alone, Hartmut Röhn, Untersuchungen zur Zeitgestaltung und Kompositionder Íslendingasögur (Basel and Stuttgart 1976), 290;
Rudolf Simek, Lexikon derGermanischen Mythologie (Stuttgart, 1995), 202.
Hugo Gering, Über Weissagung und Zauber im nordischen Altertum (Kiel, 1902), 13.
Eugen Mogk, Germanische Mythologie (Straßburg, 1898). 273. Cf.
Michael Jacoby, Wargus, vargr. ‘Verbrecher’, ‘Wolf’. Eine sprach- und rechtsgeschichtliche Untersuchung (Uppsala 1974), passim.
Eugen Mogk, ‘Berserker’, in: Johannes Hoops (ed), Reallexikon der germanischenAltertumskunde, I (Straßburg, 1911–1913), 260–261.
Oddr Snorrason, The saga of Olaf Tryggvason, Theodore M. Anderson (transl.) (Ithaca and London, 2009), 173.
Vilhelm Grönbech, Kultur und Religion der Germanen (Hamburg, 1937), 273. English translation: The Culture of the Teutons (London, 1931).
Snorri Sturluson, Heimskringla, Erling Monsen and A.H. Smith (ed. and transl.) (Cambridge, 1932), 64.
Ludwig Rübekeil, Diachrone Studien zur Kontaktzone zwischen Kelten und Germanen (Wien, 2002), 111.
Benjamin Blaney, The ‘Berserkr’: His Origin and Development in Old Norse Literature. Ph.D. (Boulder 1972).
Baldur Hafstað, Di e Egils Saga un d ih r Verhältni s z u andere n Werken de s nordische n Mittelalters (Reykjavik, 1995), Chapter 1, considers Egil as person with extra society origin.
Michael P. McGlynn, ‘Bears, Boars and Other Socially Constructed Bodies in Hrófs sag a kraka’, Magic, Ritual and Witchcraft 4 (2009), 152–175, 160f.
Dag Strömbäck, Sejd: textstudier i nordis k religionshistoria (Stockholm, 1935).
Cf. A.G. van Hamel, ‘The Saga of Sörli the Strong’, Act a Philologic a Scandinavica 10 (1936), 265–295.
Richard Perkins, An Edition o f Flóamanna Saga With a Study of its Sources and Analogues (Oxford, 1972).
Konrad Maurer, D e Bekehrung de s norwegische n Stamme s zu m Christenthume, I (München, 1855), 101–119.
Snorri Sturluson, Heimskringla, Kongasøgur (Tórshavn, 1961), 11.
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© 2015 Christa Agnes Tuczay
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Tuczay, C.A. (2015). Into the Wild — Old Norse Stories of Animal Men. In: de Blécourt, W. (eds) Werewolf Histories. Palgrave Historical Studies in Witchcraft and Magic. Palgrave Macmillan, London. https://doi.org/10.1007/978-1-137-52634-2_3
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