Abstract

Þingeyrar Abbey was founded in 1133 and dissolved in the wake of the Lutheran Reformation (1550), to virtually disappear with time from the face of the earth. Although highly promising archeological excavations are under way, our material points of access to this important monastic foundation are still only a handful of medieval artifacts. However, throughout its medieval existence Þingeyrar Abbey was an inordinately large producer of Latin and Icelandic literature. We have the names of monastic authors, poets, translators, compilators, and scribes, who engaged creatively with such diverse subjects as Christian hagiography, contemporary history, and Norse mythology, skillfully amalgamating all of this into a coherent, imaginative whole. Thus, Þingeyrar Abbey has a prominent place in the creation and preservation of the Icelandic Eddas and Sagas that have shaped the Northern European cultural memory. Despite the dissolution of monastic libraries and wholesale destruction of Icelandic-Latin manuscripts through a mixture of Protestant zealotry and parchment reuse, philologists have been able to trace a number of surviving codices and fragments back to Þingeyrar Abbey. Ultimately, however, our primary points of access to the fascinating world of this remote Benedictine community remain immaterial, a vast corpus of medieval texts edited on the basis of manuscript copies at unknown degrees of separation from the lost originals.

Highlights

  • Umberto Eco’s novel Il nome delle Rosa (The Name of the Rose) (Eco 1980) is deservedly famous for providing the modern reader imaginative access to the rich if occasionally poisonous mentality of a community of Benedictines in Northern Italy, anno 1327

  • The natural site of Þingeyrar is impressive enough, situated as it is on a hill between two lakes, Hóp and Húnavatn, but there are virtually no material remains on site from the medieval Abbey

  • Something must still remain in the ground, at least post holes and stones, marking the outlines of former buildings, and these will no doubt be unearthed in the ongoing excavations, led by archeologist Kristjánsdóttir (2017a), gradually giving us a more precise picture of the layout and arrangement of individual buildings at Þingeyrar Abbey

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Summary

Introduction

Umberto Eco’s novel Il nome delle Rosa (The Name of the Rose) (Eco 1980) is deservedly famous for providing the modern reader imaginative access to the rich if occasionally poisonous mentality of a community of Benedictines in Northern Italy, anno 1327. Hyginus, to name a few) and of medieval historians (Beda the Venerable, Adam of Bremen, William of Malmesbury, Geoffrey of Monmouth, and Pseudo-Turpin), not to mention the numerous Icelandic renderings of Judeo-Christian scriptures, apocrypha, homilies, and hagiography; the Benedictines of Þingeyrar seem to have begun early on to experiment with writing original histories in the vernacular, called ‘sagas’, as well as poetry, religious or otherwise, in an effort to preserve and expand local Icelandic, Scandinavian, and Germanic legends If it were not for these Icelandic Benedictines, we would not have some of the most important manuscripts transmitting the Eddas and studies on vernacular grammar and poetics, which today inform our Northern-European historical identity and cultural memory, since many of the manuscripts transmitting such texts were produced at Þingeyrar Abbey (Gunnlaugsson 2016; Kristjánsdóttir 2016). What was the Thingeyrenses’ view on essential issues for medieval Icelanders, such as the connection between languages, peoples, and the outline of the terrestrial orb? What were the epochs of world history from creation to the present? How did the idolatry of their pagan ancestors relate to the true faith of Christianity? Where did they see their own place in the world as Benedictines in Iceland? The aim of the present study is to try to answer such questions

The Þingeyrar Abbey Corpus
Time and History at Þingeyrar Abbey
Conclusions
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