> [[dronke]] #fill - `u-dronke1997-1` - I don't have a copy, but - I do have her trans of [[atlakvitha]] tho `u-dronke1997-1-at.pdf` - `u-dronke1997-2` The Poetic Edda Volume I Heroic Poems. Edited with translation, introduction and commentary. Oxford: Clarendon/Oxford University, 1969. The Poetic Edda Volume II Mythological Poems. Edited with translation, introduction and commentary. Oxford: Clarendon/Oxford University, 1997. ISBN 0-19-811181-9 The Poetic Edda Volume III Mythological Poems II. Edited with translation, introduction and commentary. Oxford: Clarendon/Oxford University, 2011. ISBN 0-19-811182-7 Reviewed by [[mckinnell2001]] ## Relavance - "She argues that the feast in Lokasenna belongs to the same cycle of Indo-European legends as the Indian tale of the demon Rāhu, who invades the gods’ feast and is decapitated by Visnu(349–50)". Criticised by [[mckinnell2001]]. <br> - Dronke also argues (185–88) that the colouring of the three sons of Rígr is part of an ancient Indo-European colour-symbolism: Þræll is svartan (st. 7)—though whether of skin or of hair is uncertain, see above—Karl rauðan ok rióðan (st. 21), and Jarl fair-haired and brightcheeked (st. 35). Most of her analogues concern the symbolic colours of clothes or body-painting (none is about hair- or skincolour), and one comes from sub-Saharan Africa. This non-Indo-European source suggests the alternative explanation that distinct human cultures may have invented similar colour symbolism independently of each other, because of a common tendency to associate white with light and purity, red with blood and battle, and black with the earth ([[mckinnell2001]]).