The Genre of Trolls - Doria

And he denied it again. And a little after, they that stood by said again to Peter, Surely
thou art one of them: for thou art a Galilæan, and thy speech agreeth thereto.
But he began to curse and to swear, saying, I know not this man of whom ye speak.
And the second time the cock crew. And Peter called to mind the word that Jesus said
unto him, Before the cock crow twice, thou shalt deny me thrice. And when he
thought thereon, he wept.
(Mark 14: 27–31, 66–72)
The temporal perspective is dissimilar in these three texts; in the first two
Christ enumerates transgressions of the past, in the last he predicts a threefold
renunciation yet to take place. Maid Lena (text 19) and Peter (text 21)
are both lying—in this respect the texts agree—maid Lena about her virtue,
Peter about his connection with Christ, and both swear to their innocence
at different junctures, equally culpable. However, Peter’s sole punishment
is tears and bitter remorse, no more.
5.2 Intertextuality, Interdiscursivity and Power
The intertextual relations examined in this chapter differ somewhat from
the ones studied in the previous chapter. Firstly, the schematic structure
cannot be captured as neatly as in chapter 4, and I have therefore refrained
from providing a representation of it. Secondly, the structure of the texts is
often very similar, with only minor divergences. For example, the banishments
of trolls, devils and evil spirits basically follow the same pattern, and
though the number of attempts and of persons involved varies, there is far
more agreement in this structural respect. When it comes to instances of
inversion and negation, the former is not a reversal of events or a whole
series of events as in the preceding chapter, but rather of the assessment of
those events: the imperviousness of the witch to fire (text 14) inverts the
positive evaluation of Shadrach, Meshach and Abed-nego’s miraculous rescue
(text 15), turning it into something sinister and diabolic. Likewise, the
trolls and devils exposing the transgressions of the parsons—just as Jesus
discloses the sins of Mary Magdalene (text 19), the secret of the Samaritan
woman (text 20) and presages Peter’s denial (text 21)—they invert the status
of Christ’s position, making it less honourable. A similar phenomenon can
be discerned in the metaphorical connection of the Garden of Eden to the
world of the troll, but the creation of that link does not entirely invert the
value of Paradise, it serves to improve the image of the otherworld. As for
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Intertextuality as Social Critique