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Figure 28. The relative frequency of good used as an epithet in different areas and with different nouns and noun groups. Figures 29a and b. The linkage between the word good and common nouns describing men. (a), commemorated only as good father, good bondi etc. (b), commemorated as a good bondi, etc., and as something more, e.g., a father. 71
72 In reality it gives a significant and graceful verification of brotherhood and love between brothers (brothers-german), of which we find so many a handsome expression in the old Norwegian-Icelandic literature. (Jónsson 1926, my translation). The interpretation is clearly inspired by a modern Christian ideal linking brotherhood with love, but the parenthesis, which explains to us that Jónsson is thinking of brothers-german, shows that while writing down his opinion the author came to think of another side of brotherhood—social, external, brotherhood. He preferred to reject the existence of this kind of brotherhood on the rune-stones despite the fact that both he and we immediately come to think of it when we reflect over the concept. For this reason the explanatory parenthesis opens our eyes and makes us remember, e.g., the Hellestad stones, which actually tell us about a social brotherhood, namely that of brothers-in-arms: Askil sati stin þansi iftir Tuka Kurms sun sar hulan trutin. Sar flu aigi at Up-Salum (A-side) Satu trikar iftir sin bruþur stin a biarki stuþan runum þir. (B-side) Kurms Tuka kiku nistir (C-side), (DR nos. 295–297). Eskil put up this stone after Toke, Gorm’s son, who was his kindly lord. He (i.e., Toke) did not flee at Uppsala. Drengr put up stone on the mound, steadfast with runes, after their brother (i.e. brother-in-arms). They went next to Gorm’s Toke. There is a clue to understanding the situation in Östergötland in this brotherhood discrepancy, since if we look at brotherhood we shall find that it is a symmetric relation governed by reciprocity and solidarity irrespective of our finding it among brothers-in-arms or brothers-german, and it seems that in this fact we may have found the reason why good can more easily be applied to a father or a son since their relationship is asymmetric. So, if brothers are to show themselves to be good, it will have to take place outside their relationship with each other, namely when they compete for a social position by proving themselves to be better than others, e.g., by fighting well enough to become a drengr goðr rather than just a drengr. If this is so, it explains the fact that in areas where the rune-stone tradition is early there are no good brothers, but in areas where it is late we may find some. This in its turn amounts to saying that asymmetric relations are one of the preconditions for being good in a Pagan way. Finally in the saga about Aud seemingly obvious opportunities to use the word good are not taken. Honour fills the place of good where men are concerned, and Aud herself, who could well have qualified as good, is called ‘the deep-minded’. This means that among the texts analysed here, Venantius’ first two poems about Lupus and what Landnámabók relates about Aud are narratives about two people who rank among the good, although neither Venantius nor the compiler of Landnámabók are prepared to use the word. This is an intriguing similarity, which defines two areas in which the Germanic ideal of the good ceases to aply: Christian ideology and the female gender. They make up the boundaries of the present study.
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Occasional Papers in Archaeology 15
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Published with grants from Swedish
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6 The Two Panegyrics ..............
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I. Introduction This study seeks an
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(Herschend 1993). It has also becom
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democratic congregation had been es
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ample of a need for large storage f
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mately the sense applied to the oth
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is found at Borg in Lofoten and dat
Page 21 and 22: Figures 3a and b. (a) The hall at W
Page 23 and 24: (b) An early phase of a farm at Cow
Page 25 and 26: The Farm Owner’s Seat The positio
Page 27 and 28: place. Living quarters are limited
Page 29 and 30: Figure 9. A proposed schematic deve
Page 31 and 32: When eventually hall and power, kin
Page 33 and 34: Figures 12a and b. A comparison bet
Page 35 and 36: kitchen. The tempo in Northern Norw
Page 37 and 38: have their obvious counterparts in
Page 39 and 40: they, contrary to most of the guest
Page 42 and 43: accessible, elevated and at the sam
Page 44 and 45: Figures 17a-c. Three sections of ro
Page 46 and 47: this farm, however, the village was
Page 48 and 49: Figure 19. The Oelandic Iron Age vi
Page 50 and 51: 50 Figures 21a and b. (a), Early Me
Page 52 and 53: question. This is certainly a matte
Page 54 and 55: the sources used, houses as well as
Page 56 and 57: Although we may accept the argument
Page 58 and 59: The change in the meaning of the wo
Page 60 and 61: 60 UlfR ok þeR Ragnarr restu sten
Page 62: Earlier discussions of the Old Engl
Page 65 and 66: Figure 22. The structure of Wealhth
Page 67 and 68: than pious disposition, ought to do
Page 69 and 70: Figure 25. Two partly overlapping e
Page 71: good father, good son or good broth
Page 75 and 76: and immediately afterwards he is cu
Page 77 and 78: current, throughout the poem as wel
Page 79 and 80: 2209 hé gehéold tela fiftig wintr
Page 81 and 82: Figure 30. The use of the word good
Page 83 and 84: to introduce Beowulf and to describ
Page 85 and 86: mate success, but there is no sharp
Page 87 and 88: Wealhtheow, whose name means ‘cel
Page 89 and 90: In verse 1810 the sword Hrunting is
Page 91 and 92: you and perhaps take a liking to yo
Page 93 and 94: it must be discussed how a Late Cla
Page 95 and 96: 45 Post tenebras noctis stellarum l
Page 97 and 98: Sigibert burn to marry the maid. Th
Page 99 and 100: why is the description of Brunhild
Page 101 and 102: Skírne-motif and hints at the para
Page 103 and 104: fourth belongs to a period after Si
Page 105 and 106: The second poem seems ultimately to
Page 107 and 108: 106 You have adopted the custom of
Page 109 and 110: Distant or stand-offish Germanic ki
Page 111 and 112: 110 So am I, exhausted by the might
Page 113 and 114: the first poem to express the unite
Page 115 and 116: How fast does Fame fly, rising on f
Page 117 and 118: order to survive and develop, but a
Page 119 and 120: Their peaceful role in general and
Page 121 and 122: eciprocal connection between a pair
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esult of a philosophical developmen
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connections is marked and dispropor
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and humans and animals on each side
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competition on the farm was smooth
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The established aristocracy is alwa
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166
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peasants, namely the marriage betwe
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have been their obvious right to ex
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not free to pass through the lower
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174 Then Ælfwine said, he talked b
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was a child. Today we would not cou
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Beowulf in the first part of the po
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180
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Andersson, K., 1993. Romersk guldsm
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Fabech, C., 1998. Slöinge i perspe
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⎯ 1993. The origin of the hall in
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Knudsen, S. Aa. & Hertz, E., 1994.
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Nielsen, K. M., 1945. Var thegnerne
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⎯ 1993. Vikingetidens volde og bo
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Williams, T. A., M. Shaw & V. Debha
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212
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214
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216
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3 Dejbjerg. The hall from Dejbjerg
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on a central farm among other large
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186 Appendix II An English version
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188 To him who strengthless fled th
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190 When I, as a stranger, saw Germ
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Notes 1 The translation follows the
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always fasting, incessantly praying
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7. When Atharidos got to know this
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