Kirkjumál. Greinar (Icelandic Edition)

AM fol I, fols 7—16; fragments of a sister manuscript of ; cf. AM fol II. Four leaves of a manuscript written about the middle of the fourteenth century. The text sometimes has better readings than the other manuscripts17 and thus appears to belong to a different line of descent. AM fol III. The text is much abridged and offers more variants than those cited by Unger. Two bits of a leaf written in double columns about the middle of the fourteenth century or a little later.

The text printed in Unger The manuscripts and fragments so far mentioned were all used by Unger. The following were not. Two conjoint fragments from the inner part of a leaf written in two columns by an Icelandic hand probably about the middle of the fourteenth century. The text corresponds to Unger A manuscript from about see Page The top half of a leaf from a fifteenth-century manuscript DI I: More instances could be cited.

The four books of Kings 1—2 Samuel, 1—2 Kings are on fols. The text is not descended from any of the principal medieval manuscripts. A further account of this copy would take us too far afield, but I have discussed it in detail elsewhere Jakob Benediktsson There is on every count a crying need for such an edition, and it is indeed not far from being a matter of reproach that a start has not already been made.

In general the copies they contain appear to be derived, directly or indirectly, from Kirby, and I refer the reader to his book for further orientation. Now Scripture itself, combined with explanatory material, was also to be made available to provide readings for Sundays and other festivals not asso- ciated with particular saints. They include a long section on geography Unger, All these latter items are from Speculum historiale. Further matter is adopted from other works, including two substantial homilies, both put together from more than one source Unger The Old Testament text itself is only now and then conveyed in a more or less literal translation.

It is commonly expanded or paraphrased, with omis- sions especially where Scripture repeats itself and occasional changes of sequence. Whether he made use of an earlier biblical translation cannot now be told, though it seems probable; cf. I have used the Douai edition of Speculum historiale, republished in facsimile in At the start there are some signs of selection and arrangement on the lines thus laid down.

When this is finished Unger Later on, however, a homily is introduced Unger After that there is no more reference to division according to the church year, and the arrangement envisaged in the prologue appears now to be totally abandoned. But there is more than this unfulfilled promise to notice in the prologue. Here we find some of the topoi customary in such preambles; we are told who inspired the commission, and the author excuses his lack of skill and begs the forbearance of good men.

Finally, there is no formal dedication or address, such as we might reasonably expect to find if the finished work had in fact ever been presented to the king. It must be counted unlikely that it was originally intended to stop 23 This heading is only in ; there is a lacuna in This conjecture is supported by a further consideration.

There is no posi- tive evidence to support it, and the considerations discussed above suggest it is rather too early. It has however been shown that the re- semblance between these works is due to the fact that their authors made independent use of the same source-material Jakob Benediktsson But we cannot be certain that this means that he expected to carry the work on so far. But without further research it hardly seems possible to draw firm conclusions.

In itself it is not at all un- likely that Icelandic and Norwegian authors of the early fourteenth century shared the same stylistic ideals, but that is not a subject to pursue in the pres- ent context. It has been suggested that a few additions can be traced to Historia scholastica see Seip Kirby has drawn attention to various small errors in which he thinks are best explained as misreadings of forms in a manuscript written in the first part of the thirteenth century.

Naturally, it does not fol- low as a matter of course that was copied directly from such an ancient exemplar: On the other hand, the same word was, and is, used in the Faroes, and it may not have been quite as foreign to knowledgeable Norwegians as Storm believed. On all counts it must seem most probable that the earliest biblical transla- 26 Unger It must have covered at least the Pentateuch cf. This house was built with greater ingenuity and understanding of many and varied arts and with sublimer skill than my ignorance can comprehend or describe, says the man who turned this account from Latin into his native tongue.

Seip on the other hand maintained that the oldest Norse biblical translation was made before about This of course is not to deny the possibility that translation from the historical books of the Bible had been undertaken before that time: Explanatory material is sometimes brought in from the books of Chronicles. Short elucidatory passages are also introduced from other sources, but reference to these by name is comparatively rare. There are occasional references to Jerome as the author of the Vulgate and even as the source of some of the comment in the Bible itself. Part of the same Genesis text is also found in AM 4to Kirby Another fragment, 28 See Storm b: It is straight translation for the most part but with some abridgment and paraphrase cf.

There seems most to be said for the view of Storm and Kirby. A last fragment to mention is AM 4to IV, from the first half of the fourteenth century, containing material from 1 Samuel. Recently how- ever it has been challenged, independently of each other, by Dietrich Hofmann As far as I know, there has been no discussion of this most recent explanation of the relations between the two works except by Kirby in Appendix H of his book.

I shall make no attempt to settle the controversy, though we can be certain that the last word on the subject has not yet been said. There were probably a good many Icelandic literati in the thirteenth century, but there are very few we can identify. It would be natural enough for it then to be written up by Norwegian scribes, and even if translated by an Icelander, the first clean copy could well have been in a Norwegian hand. These circum- stances would explain those features of the language of , the oldest of the Icelandic manuscripts, which some scholars have been prepared to classify as Norwegian.

That translation was revised and augmented with further explanatory matter probably in the s. It was never completed. Unfortunately this edition did not appear. The editors of Gripla thought this introduction deserved to be published on its own and it appears above in a slightly abridged form; some recent references have been added. Colligere fragmenta, ne pereant.

Et bibelverk fra middelalderen. The Fifth Viking Congress Studia centenalia in honorem me- moriae Benedikt S. Thomas saga erkibyskups II. The Old Norse version of the Book of Joshua. Eds Peter Foote et al. The Viking Society, London. Den oldnorske og oldislandske litteraturs historie II 2nd ed. On the fragmentary text concerning St Thomas Becket in Stock.

Bibliotekets fornislandska och forn- norska handskrifter. AM a—b 4to. Studier i Clarus saga. Studier i Codex Wormianus. Bible Translation in Old Norse. Norges og Islands litteratur inntil utgangen av middelalderen. Islandske originaldiplomer indtil Islandske Originaldiplomer indtil Sagas of Icelandic Bishops. Fragments of Eight Manu- scripts. Maal og minne Universal history in fourteenth-century Iceland. Studies in AM 4to. University College London, London. Historia scholastica eftir Petrus Comestor d.

Studier i islandske egenkirkelige og beneficialrettslige forhold I. Kristinrettr inn nyi edr Arna biskups.

Download Kirkjumal Greinar Icelandic Edition PDF Epub Book Free

Duo quippe sunt, imperator auguste, quibus principaliter mundus hic regitur: In quibus tanto gravius est pondus sacerdotum, quanto etiam pro ipsis regibus hominum in divino reddituri sunt examine rationem. Decretum Gratianusar Bagge Gunn- ar Karlsson Byskupar a Islandi gerduz sua hardir uid lannz folkid ok toku af monnum penga sua at menn mattu uarla unndir bua.

Odense University Press, Odense. E A A 13,2. The Civilization of the Middle Ages. Harper Perennial, New York. Dictionary of the Middle Ages 4: Dictionary of the Middle Ages 7: Konge og gode menn i norsk riksstyring ca. Norge blir en stat — Handbok i Norges historie, 3. Islandske Annaler indtil Om Islands statsretlige Forhold. Kong Magnus Hakonsson lovbog for Island. Nidaros erkebispestol og bispesete — Forlaget land og kirke, Oslo.

Det Norske Samlaget, Oslo. University of Manitoba Press, Winnepeg. AM a 4to og AM b 4to.

Ofurlítil íslensk bænabók í Wolfenbüttel | Margrét Eggertsdóttir - www.newyorkethnicfood.com

Studier i islandske egenkirkelige og beneficialrettslige forhold i middelalderen I. Universitetet i Bergen, Historisk insti- tutt, Bergen. Udsigt over de nordgermaniske Retskilders Historie. Munch, Gustav Storm og Ebbe Hertzberg. The Christianization of Iceland. Priests, Power and Social Change — Oxford University Press, Oxford.

Syracuse University Press, Syracuse. Studier i den danske reformationskirke 1. Ennu en kristenrett fra gammelnorsk tid. Norsk Historisk Tidsskrift Upphaf kristni og kirkju. Manuscript No Fol. Rosenkilde and Bagger, Copenhagen. Manuscripta Islandica Medii Aevi I. Augustine of Hippo, St. Dictionary of the Middle Ages 1: The Crisis of Church and State — University of To- ronto Press, Toronto. In this article the former assumption is upheld.

Nonetheless during the 14th century the relationship between church and state in Norway improved, and by the church had again acquired most of the rights it had gained in — The conflict between ecclesiastical and secular leaders in Norway led to similar debates in Iceland though on a much smaller scale and it became impossible for church leaders in Iceland to enforce the new church law. As long as the conflict went on in Norway, laymen in Iceland could count on support from the king in their struggle with the church. The four share a few basic plot elements.

A mysterious and aged stranger comes to the court of the Norwegian king. The stranger tells stories about the great pagan heroes and sovereigns. The stranger is always a gestr in at least the two senses of being both a stranger and a guest, and in three of the four he is even named Gestr. In some cases the stranger is benign, but in others he turns out to be something quite malevolent. His presence creates a condition of temporal disorder in which past and present exist simultaneously, heaped up on top of each other in one time and place. My larger project is the examina- tion of this group of narratives as attempts to grapple with the conceptual problem presented by the presence of the past.

The dominant metaphor in all of them is the past as guest. Interpreting this material and how it takes on the inherently dis- ordered situation of the presence of the past will depend on a solid under- standing of the semantic and conceptual range of this lexical item. This essay attempts to throw a bit of legal light on the semantic range of gestr by investigating the part of that range that extends into law texts: The table below sets out the major essential affinities and points of difference among the narratives most perti- nent to this study.

I am essentially in agreement with Joseph C. That danger can only have added to the anxiety associated with disorder in general, what Mary Douglas called matter out of place Douglas , or in this case, out of time. Matter that was understood as not belonging to the time in which it is was, in fact, apprehended, must have seemed disordered in exactly the Douglassian sense and accordingly, anxiety-provoking. Drawing evi- dence from legal texts, in some cases Norwegian ones rather than Icelandic, is of course somewhat dangerous praxis for generic as well as geographical reasons.

Law would seem to be at one end of the scale of historical reliability or at least a kind of realism and these eerie tales of mysterious visitors to the King at the other.

Are You an Author?

For this reason, I feel justified in turning to the legal texts as to any other texts in the Old Norse world that might throw light on the semantics of a specific word. The word gestr is played upon so centrally in this constellation of narratives that it seems wise to seek broadly for the possible associations of the word in any attempt at interpretation.

The word means guest as well as stranger. This makes good sense exactly because guests are a kind of alien matter maintained in a socially sanctioned frame. A guest is a stranger who is inside. Hospitality is a social charter that allows for a stranger to be brought into the house in a non-disruptive manner, just as a narrative frame may allow foreign material to be embedded in the story with a minimum of conflict — and such narrative frames are a dominant device in all these tales. Mainte- nance of the frame in both the narratological and the social case preserves the strangeness of the embedded material.

The guest is still a stranger. Hospitality does not permanently incorporate the guest into the household in the way that marriage incorporates a stranger into the family. As a result, the past as guest would have been a good metaphor for the idea of tolerating the presence of the past without losing the ability to distinguish oneself from it. The place of the guest within the social frame of hospitality is significant for another reason. It is part of what permits the existence of narratological frames, not just in these stories but in the Old Norse cultural context in gen- eral.

That is, part of the custom of offering hospitality to strangers is asking them for news. Their narration provides entertainment for the members of the household and repays them for food, drink, and shelter. Hail to the givers! A stranger has come in, where shall he sit? He is very eager, this one who will try his luck from the floor. The social implications are just as significant as the literary ones: The implications of hospitality and the status of the guest thus work to create and fortify the distinction between the stuff of the past and the realm of the present. The guest exists in a social frame that keeps him separate from the household in which he is temporarily welcome.

Separation is achieved at the same time that the intellectual goods of the past are made available in the present, shielded, as it were, by layers of custom and practice. The temporal disorder inherent in the presence of the past does not disappear, but the metaphor of the guest permits all these narrative and social ordering devices.

A gestr is not always simply a guest, and some of the other associations of the word threaten or toy with all the boundaries and distinctions discussed above. Chris- topher Tolkien is doubtless right that Gestumblindi derives from a compres- sion of Gestr inn blindi, as the name is in fact written in the U-version of the text Tolkien This is hardly likely to have been an anxiety-limiting association. He habitually appears in the role of the guest himself.

The social frame of hospi- tality may allow one to be on the good side of a distressing figure who does not otherwise seem to have a good side. Hospitality has legal ramifications. If no heir appears, he is to have it if it is not more than three marks. But if it is more, then he owns half and the king half. He does not seem to have any heir. The King and the hosting householder are in this case the same person.

The notion of this particular king coming into possession of such artifacts crystallizes the idea of access to the heroic past in a concise image, an especially satisfying one if the means of acquisition were thus sanctioned by law or custom. That, at least, we can say of the genealogies of the two treasures: The saddle ring fragment is also purer gold, as the King himself declares. More reliable claims attach to the fragment, claims about purity of content and directness of historical trajectory. He seems in all ways exemplary but for the matter of being a man of the heathen age.

Grani is an impressive enough part of the heroic past on his own to be worth establishing a connection with. The host may inherit from his guest, but the reverse does not seem to be reflected in the laws. Several things point to inheritance having been a natural way for medieval Icelanders to conceive of the continuity and passage of such intangibles as knowledge and narratives.

In a society so concerned with genealogy and its expression in literature Clunies Ross Along with the social em- bedding discussed above, these implications of and associations with the term gestr make for excellent tools for thinking about the past in the present, once the past has been conceived of as a gestr. As for their physical place at court, their seating is not mentioned in the laws as far as I can tell. Cipolla places the konungs gestir and, by association, Nornagestr in the context of what we might presume to have been the prehistory of the rank.

• www.newyorkethnicfood.com: Björn S. Stefánsson: Books, Biography, Blogs, Audiobooks, Kindle!
• Björn S. Stefánsson.
• Komische Deutsche (German Edition).
• Ali Baba or the Forty Thieves (Illustrated Edition) (Classic Books for Children Book 20).
• Your Number.
• [Pdf] Download Kirkjumal Greinar Icelandic Edition by Aertssen.

They are named gestir because they take hospitality many places where they are shown no gratitude. They are called guests, but apparently they are so called for being less than exemplary in that role, or at least for the break- down of that role around them.

Like Cipolla, he seems also to be thinking about a very ancient background, citing hlewagastiR from the Gallehus horn inscription for evidence on the connection between warmaking and gestir Beck What duties and concerns befit gestir. However, it be- seems the King to ensure that he does not direct them to inappropriate tasks, nor such that it would displease God, nor such that he were abusing his power. They themselves should also carefully consider each task in which they are sent. They should also remember their oath and faith with care, and admonish others who they see are doing wrong; [they should] guard themselves from raiding and theft and above all from troubling the peace of women; not rush to slaying where they do not have proper understanding of what they are doing or to whom.

And where gestir are set to do away with people, care must be taken to ensure that innocents do not have weapons brought against them. But if they do otherwise, let them answer for it before God, and it does not become a lord to let it go without punishment if that turns out to be the case. One gets the impression, particularly from the latter half of the description, that these gestir were dangerous men, not the sort whose sudden appearance on the threshold of the family home would be apt to inspire celebration. And if enemies should be found, the gestir are to bring about their deaths if they are able.

Their work lies in distinguishing the enemies of the King from his friends, and then doing away with the enemies. It is an admirably structuralist sort of job. This would be a distressing tendency in any police force. That these sworn men of the King are called guests is ironic, and the irony resides in that the social frame of hospitality breaks down around them.

Their prospective hosts, furthermore, might not be in a welcoming way. In fact, it is exactly their duties as konungs gestir that make them troublesome as gestir in the more usual sense. This has implications for the operation of hospitality: These guests of the King are only welcome as guests, as visitors partaking of food and hospitality, twice a year. The trouble with the past in the present, as mentioned at the very begin- ning of this essay, is temporal disorder, the conceptual threat of matter out of place.

Many of the implications of the term gestr work to domesticate the matter of the past portrayed as guest by making it part of systems of social and narrative order. The trouble presented by the konungs gestir in this context is twofold. First, they are meant to distinguish between friends and enemies within the kingdom, between people in the right place and those in the wrong place, and then, in strikingly Douglassian terms, to cleanse the realm by doing away with the matter out of place. I see no easy way of reading this phrase that way, however. The past in the present imagined as this manner of gestr is likely to seem all the more like a dangerous item out of place.

A more in-depth study of the topic could certainly be made, but a quick survey reveals a literary image of the gestir that does not seem to make up much for their negative portrayal in the laws. Some of the mentions of the gestir are neutral, included merely to increase the prestige of the king under whom they serve.

These examples on their own do not add up to much, but in Sverris saga we see the konungs gestir behaving badly in Bergen. The gestir do not loom large in Old Norse literature, but the small figure they cut does not contradict, at least, the dubious character pre- sented in the legal texts. There is yet another way in the laws suggest that these gestir threaten to bring with them disorder, disruption, and boundary violation.

The danger is temptation of the King over the line between being a good Christian ruler and being an excessive tyrant. The reply extends hospitality while simultaneously nodding to the possibility that a man who calls himself Gestr is quite possibly not what he claims to be. The visitor protests that he has given his name truth- fully, but accepts the offer of hospitality: This exchange activates the senses of gestr that have to do with hospitality gisting , with dulnefni and dis- guised guests, even though this one maintains that he is not one such, and with the personal name Gestr.

The text takes him at his word, for he is referred to throughout as Gestr. Frequently it is even abbreviated to G. That name appears otherwise only in the titles, and not in the main text. It is also with these gestir that he wagers. The title of the section dealing with wager also names them as such: Play on the common noun continues throughout the piece. Nornagestr benefits from comparison to the konungs gestir. They are roundly scolded by the King for being too quick to wager with an unknown char- acter—we might compare the hotheadedness of the gestir as suggested in the laws cited above.

As for his name, Nornagestr turns out to be just who he says he is. Nornagestr himself is an admirable gestr despite and because of the proximity of the less savory associations of the word. But those same associations, once raised, are then fresh in mind and condition how the other narratives read. Gestr seems to appear as both name and common noun. That he is a guest provides a frame for his performance.

Accordingly, the emphasis falls on his defectiveness as a participant in hospitality. But sometimes the name appears. Thus the revelation of identity at the end of the episode is not completely empty.

1. Description.
2. .
3. ;
4. .
5. ;
6. Birds, Flowers and Butterflies of the Amazon (THE AMAZON EXPLORATION SERIES Book 12).

It is rather the fulfillment of exactly the suspicions likely to have been aroused by the word or name gestr. On the plane of narrative expection, this is a resolution. As far as the other gestir are concerned, the konungs gestir, the time of year is quite explicitly Easter, such that they should be in attendence, if the laws are to be believed.

They are not mentioned explicitly. And thus, as he was before more beautiful and handsome than all angels in the highest virtue, so he because ever after uglier and more hideous than all devils in the deepest hell, so full of wickedness and jealousy with his devils and his messengers that he tried most of all things to destroy every good plan and often pours out the poison of his trickery for mankind with various appearance or seeming, because if he ever sees the flock of people in his service decrease but the sheep of the divine herd increase due to the speeches and fair exhortations of the messengers of Jesus Christ, then he seeks by all means to entrap with some trickery those by whose hand he thinks he has suffered shame or harm of and intends thereafter to lead into the darkness of unreckonable error those same persons whom he thought to have lost and lost before, as may be seen in what follows.

The dulnefni plays a significant role, the strangeness and unknown quality of the stranger is stressed, and even some of the hospitality-related as- pects of gestr are problematic. Interestingly enough, he is never called gestrinn. As a result, he is less well-connected to the ordering and anxiety-limiting aspects of the hospitality contract.

He appears to rub up against the konungs gestir, however. Unlike Nornagestr, this Gestr does not benefit from comparison with them. This is not a promising characterization under the best of circumstances, but if it is the gestasveit seated nearest him, the body of men whose duty it is to root out the enemies of the King, and the King does not want even his secret police to have dealings with this stranger, then he must be very difficult indeed. This Gestr is the one who asks the King to tell him which ancient ruler he would choose to be if he could.

It is clearly the same kind of tale as the others in the group, but gestr appears no- where in the text, neither as name nor common noun. It seems fairly harmless. If a man dies who has no kinsman here in the country. But if he comes into his lodging and dies there, then his partner has the right to take the property But if there is no partner, then the householder has the right to take it Dennis, Foote and Perkins On inheritance from a vagrant. If a man from overseas who has no kinsman dies here in Iceland If a man from overseas dies in a lodging, then the householder who gave him lodging has the right to take what he leaves, as long as no partner exists Dennis, Foote and Perkins Individuals away from home, engaged with the system of hospitality, are also entangled in the system of inheritance.

They are, whatever they may be called, potential mediums for the transfer of goods. Interpolations have been regarded rather like guests in later manuscripts and texts. An element that does not seem to fit in, one the content of which seems to be older or younger than the surrounding material, can be categorized as an interpolation, a visitor, as it were, from another text or another period.

Such editorial practices have been part of the history of the nar- ratives under discussion here becoming difficult to find and, as a result, less frequently subject to scholarly inquiry. But having inquired into the metaphor of the past as guest for interpre- tation of those narratives, this essay returns to that matter here.

These works are a nexus of several typologies, both learned and popular. The ramifications of this typological nexus and the mechanisms at work in it ex- tend beyond the metaphor of the past as guest, but the teasing out of a more representative sample is the subject of a larger project, of which this essay is a small part. This is the place to sum up, in closing, what the legal meanings and implications of gestr mean for an understanding of that dominant metaphor in these four texts.

The legal associations of gestr are quite vexed. Nonetheless, we should not draw the simple conclusion that that the word and name is an ill-suited tool for thinking about the presence of the past. The word is too broad in its semantic range for that, and it brings with it additional threats of disorder and disruption at the same time that it provides some order and conceptual comfort.

But in these specific narratives the usefulness of gestr as a lexical, conceptual tool for thinking about the past rests on a higher plane. The constellation of narratives as a whole is a greater narrative engine that takes the reader or auditor through several possible ways of thinking about the stuff of the past, serving up much of that very stuff along the way and then providing a happy ending. Though that ending involves getting rid of the word gestr, it has been the ambiguity and difficulty of that word that has provided the combustible fuel for that engine all along.

Reallexikon der Germanischen Altertums- kunde. Becker-Christiansen, Christian, et al. The Sagas and the Norwegian Experience. Trondheim, 3—9 August Senter for Middelalderstudier, Trondheim. Funderingar kring fornaldar- sagornas dynamiska textspel. Den fornnordiska texten i filologisk och litteratur- vetenskaplig belysning: Gothenberg Old Norse Studies. The Seventh International Saga Conference: Il racconto di Nornagestr. Edizione critica, traduzione e commento. Old Norse myths in medieval North- ern society. Laws of Early Iceland.

University of Manitoba Press, Winnipeg. An analysis of concepts of pollution and taboo. Boston and Henley, London.

Kirkjumal Greinar Icelandic Edition PDF Epub Book Free | Kirkjumal Greinar Icelandic Edition

The Saga of the Volsungs. The Thematic Design of Grettis saga. Den store saga om Olav den hellige 1—2. Aarboger for nordisk Old- kyndighed og Historie Neckel, Gustav, and Hans Kuhn eds. Norges gamle Love indtil The Saga of King Olaf Tryggvason. Om Olaf den helliges saga. The Saga of King Heidrek the Wise. Thomas Nelson and Sons Ltd. Probleme der altnordischen Spruchdichtung. Merrill Kaplan University of California, Berkeley merrill socrates. Hin forna ending 3. Orthographie und Laute, Formen. Auflage neu bearbeitet von Ernst A.

Auflage bearbeitet von Hans Eggers. At the Clarendon Press, Oxford. Ordbog over Det gamle norske Sprog 1—3. Register von Johannes Loch- ner. Uppsala-handskriften DG 11, 2. Handbuch des urgermanischen 1—3. The Vowel System of Icelandic: A Survey of Its History. The First Grammatical Treatise. University of Ice- land Publications in Linguistics 1. An Extinct Icelandic Dialect Feature: Acta Universitatis Umensis Linguistic Studies, Historical and Comparative.

Ortografien i AM fol. Meddelelser fra Norsk forening for sprogvidenskap 1: Demokratie mit Rang-Wahl und Fonds-Wahl. Anweisungen German Edition 26 Feb Demokrati med radvalg og fondsvalg - Instruksjoner Norwegian Edition 23 Dec Greinar Icelandic Edition 8 Dec Greinar Icelandic Edition 6 Dec Greinar Icelandic Edition 31 Oct Skipulag - Plan - Planning 28 Aug Previous Page 1 2 3 Next Page. Provide feedback about this page. Unlimited One-Day Delivery and more. There's a problem loading this menu at the moment.

Learn more about Amazon Prime. Get to Know Us.