tag:blogger.com,1999:blog-2670213486548123819.post5800066414138478103..comments2024-03-24T21:42:17.025-04:00Comments on Loose Threads: <small>Yet Another Costuming Blog</small>: Annika Larsson's "Christian Warrior"Cathy Raymondhttp://www.blogger.com/profile/04580681386443534011noreply@blogger.comBlogger4125tag:blogger.com,1999:blog-2670213486548123819.post-4524517833083534862010-03-21T22:19:54.666-04:002010-03-21T22:19:54.666-04:00The first issue that leaps into my head, is that m...<i>The first issue that leaps into my head, is that making the entire verse about the man goes against the usual pattern in the verses, of describing the man and then the woman. (At least, how they are traditionally translated.)</i><br /><br />I think that's part of the assumptions Larsson means to question. However, she may need to find exceptions to the "first the man and then the woman" pattern you describe to further support it. If that pattern holds true in other sagas, there may be no good reason for it to break in the <i>Rigsþula</i> and nowhere else.<br /><br /><i>There doesn't seem to be the same weapon homonym of 'arms' as in English, though.</i><br /><br />That's interesting to know; thanks. <br /><br />However, I note generally that the difference between the standard translations and Larsson's proposed translation about the "arms" is not human vs. weaponry but the gender of the arms involved.Cathy Raymondhttps://www.blogger.com/profile/04580681386443534011noreply@blogger.comtag:blogger.com,1999:blog-2670213486548123819.post-27560892803284337622010-03-21T18:27:44.652-04:002010-03-21T18:27:44.652-04:00The first issue that leaps into my head, is that m...The first issue that leaps into my head, is that making the entire verse about the man goes against the usual pattern in the verses, of describing the man and then the woman. (At least, how they are traditionally translated.)<br /><br />(Especially since Ríg can be interpreted as wandering the world and fathering children with the described women. It makes some sense that there would be a description of them, instead of focusing on how amazing Faðir is.)<br /><br />The line 'hugði at örmum' probably does deal with the human sort of arm, not the weapon sort.<br />Örmum is an irregular verbal form of armr, which is a homonym, meaning 'arm/wing' of a thing with a hand at the end, or the edge of something like an army or sea, _or_ a 'wretched' person or thing.<br /><br />There doesn't seem to be the same weapon homonym of 'arms' as in English, though.Anonymousnoreply@blogger.comtag:blogger.com,1999:blog-2670213486548123819.post-29207007926706153172010-03-13T21:24:26.738-05:002010-03-13T21:24:26.738-05:00The situation depicted in Larsson's translatio...<i>The situation depicted in Larsson's translation seems to be unrealistic - how can one assist a man to dress while he is busy with making arrows?</i><br /><br />That's a good question. Part of my frustration comes from the fact that it's hard to tell what actions are being done at the same time and what actions are being done one after the other. Is it clear that attention is being paid to the "arms" at the same time that the warrior is making arrows and twining his bowstring? Or does the attention to the "arms" come after he's finished with the arrows? <br /><br />Or, does "arms" refer to the arrows themselves? "Arms" also means weapons in English. I just don't know enough about Norse, let alone Old Norse, to answer any of those questions. But the fact that at least one northern culture did use arm wraps makes Larsson's theory interesting.Cathy Raymondhttps://www.blogger.com/profile/04580681386443534011noreply@blogger.comtag:blogger.com,1999:blog-2670213486548123819.post-49415833655204479652010-03-13T04:33:48.038-05:002010-03-13T04:33:48.038-05:00The situation depicted in Larsson's translatio...The situation depicted in Larsson's translation seems to be unrealistic - how can one assist a man to dress while he is busy with making arrows?Anonymousnoreply@blogger.com