By Davide Politi, MA in Comparative History 2024
In May 2024, I had the opportunity to participate in the Erasmus Plus Summer Course titled “The Circulation of Texts in the Middle Ages” at the University of Iceland in Reykjavik. Organized by Professor Torfi H. Tulinius, this event brought together a diverse group of lecturers and students for a multifaceted exploration of medieval textual transmission. Thanks to a travel grant, I and other students from Central European University joined participants from other institutions, including Charles University and the University of Southern Denmark.
As soon as we arrived at the event location, the diverse backgrounds and perspectives of the participants were immediately evident. The course was a blend of traditional lectures and interactive workshops. We covered topics ranging from manuscript mediation and narrative motif transmission to the roles of translation and adaptation. Given the location, many discussions highlighted the conceptual proximity of Icelandic sagas to continental texts, including philosophical treatises like Aristotle’s translations. Before attending to this course, I would have dismissed the idea of a two-way influence between Icelandic and continental literary cultures, but it was eye-opening to consider, instead, how these sagas might have influenced the continent shortly after their composition. The other students brought their own unique insights. I was particularly struck by a philology student's comments on manuscript transmission and her willingness to explore the origins of some motifs we were discussing back to the Islamic tradition. She, among others, added a whole new layer of depth to our workshops.
One of the key themes was the lifecycle of medieval texts. We examined how successive copies and manuscripts reflected changing audiences and expectations. The Alexander Romance, for instance, was a great case study: the story of Alexander the Great was adapted across different cultures and languages, shaping vernacular literatures in the process. Another workshop used medieval library catalogues to reveal the extensive networks of textual exchange within monastic communities. By comparing the Old French tale of Bisclavret with its Old Norse translation, we also saw how stories change to fit new cultural contexts.
Yet the highlight of the course, at least for me, was an all-day excursion to the Snæfellsnes peninsula. Led by Prof. Tulinius, we explored Iceland's breathtaking landscapes where many famous sagas unfolded. I’ll never forget stopping in a pristine fjord valley—untouched by man except for the road we had traveled—and immediately feeling a deep connection with the characters of those sagas. I sat in the grass, and as Prof. Tulinius was explaining us, the rock I was leaning against had its own lore: It was there that a revenant—a vengeful spirit—used to manifest himself to torment the living. Sitting there, surrounded by the harsh natural beauty of lichens and volcanic stones, I could almost visualize the first settlers coming to that place over one thousand years ago, being intimidated and fascinated by it. Of course they wove their stories and their culture into that mysterious scenery!
The course concluded with a celebratory reception reflecting on the collaborative and interdisciplinary nature of the program. The entire event underscored the importance of approaching medieval studies from multiple angles in order to gain a holistic understanding of the intricate networks of textual transmission. The diverse perspectives and methodologies we encountered will undoubtedly broadened the academic perspective of the participants, informing our future studies in medieval literature and cultural history. My colleagues and I were encouraged to approach the subject of the interconnectedness of medieval cultures with fresh eyes, deepening our understanding of the past, and I hope this event will continue to offer the same enriching experience to more students in the future.