View source for Torfi H. Tulinius. Political exegesis or personal expression? The problem of Egils saga

* '''Author''': Torfi H. Tulinius
* '''Title''': Political Exegesis or Personal Expression? The Problem of Egils saga
* '''Published in''': ''Neue Ansätze in der Mittelalterphilologie = Nye veier i middelalderfilologien: Akten der skandinavistischen Arbeitstagung in Münster vom 24. bis 26. oktober 2002'' 
* '''Editor''': Susanne Kramarz-Bein
* '''Place, Publisher''': Frankfurt am Main: Peter Lang
* '''Year''': 2005
* '''Pages''': 131-40
* '''E-text''': [https://www.academia.edu/4522269/Torfi_H_Tulinius_Political_Exegesis_or_Personal_Expression academia.edu]
* '''Reference''': Torfi H. Tulinius. "Political Exegesis or Personal Expression? The Problem of Egils saga. ''Neue Ansätze in der Mittelalterphilologie = Nye veier i middelalderfilologien: Akten der skandinavistischen Arbeitstagung in Münster vom 24. bis 26. oktober 2002,'' 131-40. Ed. Susanne Kramarz-Bein. Frankfurt am Main: Peter Lang, 2005. 
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* '''Key words''': 



==Annotation== 

Tulinius refutes the notion that Egils saga is a “political saga” with an anti-monarchical message. Rather, he notes that the saga is highly structured and contains multiple references to Biblical stories and characters. Tulinius emphasizes the affinities between Egill and King David, focusing specifically on Egill’s stay at the farm at Ármóður skegg in Vermaland and David’s confrontation with Abigail and Nabal in the Old Testament. These two episodes emphasize the intermediary power of female figures and can be compared to Mary’s intersession with Jesus at the wedding at Cana. Tulinius argues that the Biblical exegesis found in the saga possibly expresses political exegesis, whereas Egill is presented as Iceland’s own David figure. Alternatively, he also recognizes that the Marian motifs and confessional qualities of the text may express a form of personal confession by the author.

==Lýsing==

Torfi andmælir hér þeirri kenningu að Egils saga sé pólitískt rit sem ritað hafi verið í andófi við norska konungsvalið. Þess í stað leggur hann áherslu á að sagan sé afar flókin í byggingu og þar sé krökkt af vísunum í frásagnir og persónur Biblíunnar. Hann fjallar um líkindi Egils og Davíðs konungs, og gerir sérstaklega samanburð á dvöl Egils hjá Ármóði skegg og samskiptum Davíðs við Abigail og Nabal í Gamla testamentinu. Í báðum frásögnun er lögð áhersla á sáttasemjarahlutverk kvenpersónunnar en einnig má bera þær saman við samskipti Maríu og Jesús í brúðkaupinu í Kana. Torfi telur að sú útlegging biblíutextans sem finna megin í sögunni kunni að hafa pólitískar skírskotannir, þar sem Egill er þá ígildi Davíðs í íslensku samhengi. Hann segir, á hinn bóginn, að Maríuvísunin og þau einkenni textans sem minni á skriftamál geti falið í sér að sagan sé skriftamál höfundar.

==See also==


==References== 

[[Egla,_73|Chapter 73]]: '''æðri nest á frestum''': “Guests at a feast are receiving a better drink after having been served a worse one. This is reminiscent of one of the most commented passages of the New Testament: the wedding at Cana (John 2). [...] The wedding guests at Cana got “æðra nest á frestum.” The better drink came first” (p. 135).

[[Egla,_78|Chapter 78]]:  '''heil meina sinna''': “the account of Egill’s trip to Vermaland contains another borrowing from Scripture, more precisely the gospels, in the episode of Egill’s magical cure of Helga Þórfinnsdóttir, reminiscent of Jesus Christ’s miraculous cure of the daughter of Jairus, who like Þórfinnur to Egill, offers hospitality to Jesus on his travels” (p. 137).

==Links==

* ''Written by:'' Jennifer Grayburn 
* ''Icelandic translation:'' Jón Karl Helgason

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