Christianity in Runes: Prayers in Scandinavian Rune Stone Inscriptions from the Viking Age and the Early Middle Ages

Zilmer, Kristel

doi:10.1484/m.usml-eb.5.100474

Cited by 3 publications

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“…In this group, Latin is clearly preferred and the group frequently contains the beginning of a prayer (Pater noster, Ave Maria). These inscriptions may be considered individual invocations, perhaps used as a personal charm (Zilmer, 2013).…”

Section: Materials Traces Of Prayer: Small Traces Of a Larger Prayer?mentioning

confidence: 99%

Between Representation and Eternity: The Archaeology of Praying in Late Medieval and Post-Medieval times

Atzbach

2016

Eur. j. archaeol.

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This paper seeks to explore how prayer and praying practice are reflected in archaeological sources. Apart from objects directly involved in the personal act of praying, such as rosaries and praying books, churches and religious foundations played a major role in the medieval system of intercession. At death, an individual's corpse and burial primarily reflect the social act of representation during the funeral. The position of the arms, which have incorrectly been used as a chronological tool in Scandinavia, may indicate an evolution from a more collective act of prayer up to the eleventh century AD to a more individual way of praying in the late and post-medieval periods.

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Section: Materials Traces Of Prayer: Small Traces Of a Larger Prayer?mentioning

confidence: 99%

Between Representation and Eternity: The Archaeology of Praying in Late Medieval and Post-Medieval times

Atzbach

2016

Eur. j. archaeol.

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“…2022 sucessores, se declararam cristãos, havendo inclusive dois bispados fundados nesse período, ode Skara e Sigtuna. (ROS, 2008, p. 143) Zilmer (2013). salienta que os epitáfios cristãos seguiriam um padrão em que o termo mais comumente utilizado era "Deus guarde sua alma" (Guð hjalpi hans sálu).…”

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Monumento aos mortos: um estudo sobre a função religiosa em pedras rúnicas no final da Era Viking (séc. XI)

Oliveira

2022

Rev. M (Rio J.)

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Esse artigo analisa a função religiosa nas pedras rúnicas, monumentos erguidos para os vivos e os mortos, os quais passaram cada vez mais a desempenhar um caráter fúnebre, atuando como cenotáfios no século XI, na Suécia. A partir de estudos da Simbologia, da Arqueologia da Morte e dos Estudos Escandinavos, analisamos o simbolismo religioso presente nas pedras rúnicas, corroborando que estes monumentos possuiriam duas características religiosas preponderantes: atuariam como guia para as almas e possuiriam funções apotropaicas.

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“…Dies soll anhand zweier Runensteinpaare, deren Inschriften sich auf je eine Personenkonstellation beziehen, deren Gestaltung und Text aber zumindest leicht variieren, also keine genauen 1 Dies wird etwa aus der Zunahme von Beiträgen deutlich, die versuchten, die spezifischen eigenheiten der runischen Schriftkultur herauszuarbeiten. neben den etwas isolierten aufsatz von liestøl 1971 sind dies in chronologischer reihenfolge (und ohne anspruch auf Vollständigkeit): Meijer 1997, Jesch 1998, Andrén 2000, Sawyer 2000, Beck 2001, Palm 2001, Spurkland 2004und 2005, Brink 2005, Palm 2006, Staecker 2008, Föller 2009, Zilmer 2009, Bianchi 2010, Stern 2013; nedkvitne 2004 behandelt die runenschriftlichkeit nur am rande. 2 Bianchi (2010: 45-51) bediente sich des sprachwissenschaftlichen Begriffs der Multimodalität, um die wikingerzeitliche runenschriftlichkeit zu beschreiben.…”

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Gestaltung oder Zufall?: Zur relationalen Platzierung von Worten auf Runensteinen der Wikingerzeit

Föller¹

2021

Reading Runes: Proceedings of the Eighth International Symposium on Runes and Runic Inscriptions, Nyköping, Sweden, 2–6 Septemb

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During the last years, our understanding of runic inscriptions has changed thoroughly when runology processed recent developments in the Humanities. One of the more radical proposals, as postulated in two papers by Judith Jesch and anders andrén respectively, was the idea that meaning in runic inscriptions of the Viking age could be created by relating words visually which were not connected grammatically. as this would gravely affect runological methodology as well as our idea of Viking age runic literacy, these assumptions were scrutinizingly checked. The critique focused on two points: on the one hand, both studies were based on the analysis of a few exemplary sources and not of a representative corpus; on the other hand, it seems impossible to distinguish whether the proximity of words was intentionally arranged by the carver or occurred by chance. in this paper, the second argument is addressed. Two pairs of rune-stones (Dr 2 + 4 from 10th-century Jutland, U 644 + 654 from 11th-century Uppland) are analyzed, each couple bearing near-identical inscriptions and being erected by the same sponsor(s) to commemorate the same person. Despite differences in wording and layout, identical visual patterns of related words can be found on both monuments of each pair. Obviously, they were intentionally placed. an interpretation reveals that these patterns of proximity emphasized or even augmented the content of the inscriptions. The placing of words in close proximity to each other appears as a stylistic device to create meaning, employed at least by the rune-carvers of these four inscriptions, but probably known to other rune-wise persons in Viking age Scandinavia.

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Christianity in Runes: Prayers in Scandinavian Rune Stone Inscriptions from the Viking Age and the Early Middle Ages

Cited by 3 publications

References 0 publications

Between Representation and Eternity: The Archaeology of Praying in Late Medieval and Post-Medieval times

Between Representation and Eternity: The Archaeology of Praying in Late Medieval and Post-Medieval times

Monumento aos mortos: um estudo sobre a função religiosa em pedras rúnicas no final da Era Viking (séc. XI)

Gestaltung oder Zufall?: Zur relationalen Platzierung von Worten auf Runensteinen der Wikingerzeit

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