This study constructs a reading of Old English poetry which takes up issues in poststructuralist theory, including intertextuality, work versus text and the author. The modern reader knows this literature as a discrete number of poems, set up and printed in units punctuated as modern sentences and with titles inserted by modern editors. Carol Braun Pasternack offers an alternative approach which takes into account the format of the verse as it exists in the manuscripts, using the term 'inscribed' to define texts which are situated between oral inheritance and print. In a detailed examination of texts throughout the canon she explores the ways in which readers construct poems in the process of reading and in addition she extends her analysis to the question of authorship, arguing that the texts do not imply an author but rather imply tradition as the source of their authority.
This book presents the two Old English versions of the colourful legend of the virgin martyr, St Margaret of Antioch, who became one of the most widely celebrated of medieval saints and the patron saint of childbirth. The two extant vernacular lives are published together, edited with a facing translation and commentary and introduced by extensive coverage of background sources, the state of the manuscripts, their language and the growth of the cult of St Margaret in Anglo-Saxon England. In addition there are printed fragments of a third version of the life and a Latin text from an Anglo-Saxon manuscript. The approach allows the reader to trace the early reception history of the texts and the way they developed over time, showing their significance as products of late Anglo-Saxon culture.
Heathen gods are hard to find in Old English literature. Most Anglo-Saxon writers had no interest in them, and scholars today prefer to concentrate on the Christian civilization for which the Anglo-Saxons were so famous. Richard North offers an interesting view of Anglo-Saxon and Scandinavian paganism and mythology in the pre-Viking and Viking age. He discusses the pre-Christian gods of Bede's history of the Anglo-Saxon conversion with reference to an orgiastic figure known as Ingui, whom Bede called 'god of this age'. Using expert knowledge of comparative literary material from Old Norse-Icelandic and other Old Germanic languages, North reconstructs the slender Old English evidence in a highly imaginative treatment of poems such as Deor and The Dream of the Rood. Other gods such as Woden are considered with reference to Odin and his family in Old Norse-Icelandic mythology. In conclusion, it is argued that the cult of Ingui was defeated only when the ideology of the god Woden was
How did the Anglo-Saxons conceptualize the interim between death and Doomsday? In this 2001 book, Ananya Jahanara Kabir presents an investigation into the Anglo-Saxon belief in the 'interim paradise': paradise as a temporary abode for good souls following death and pending the final decisions of Doomsday. She locates the origins of this distinctive sense of paradise within early Christian polemics, establishes its Anglo-Saxon development as a site of contestation and compromise, and argues for its post-Conquest transformation into the doctrine of purgatory. In ranging across Old English prose and poetry as well as Latin apocrypha, exegesis, liturgy, prayers and visions of the otherworld, and combining literary criticism with recent scholarship in early medieval history, early Christian theology and history of ideas, this book is essential reading for scholars of Anglo-Saxon England, historians of Christianity, and all those interested in the impact of the Anglo-Saxon period on the
Aldhelm of Malmesbury has been described as 'the first English man of letters'. He was the first Germanic author to compose extensively in Latin metrical verse, and his Latin works were amongst the most influential in Anglo-Saxon England. Aldhelm can also be considered the best-read of Anglo-Saxon poets, in both senses of the phrase: he read most and was most read. In this first book-length study of Aldhelm's poetic art Andy Orchard traces the sources and models for Aldhelm's idiosyncratic style, as well as the nature and extent of his influence on later Anglo-Latin verse. Aldhelm's innovations in Latin verse technique are emphasized, in particular his special debt to the specific techniques of Old English vernacular verse.
This 1999 book is concerned with the pictorial language of gesture revealed in Anglo-Saxon art, and its debt to classical Rome. Reginald Dodwell was an eminent art historian and former Director of the Whitworth Art Gallery in Manchester. In this, his last book, he notes a striking similarity of both form and meaning between Anglo-Saxon gestures and those in illustrated manuscripts of the plays of Terence. He presents evidence for dating the archetype of the Terence manuscripts to the mid-third century, and argues persuasively that their gestures reflect actual stage conventions. He identifies a repertory of eighteen Terentian gestures whose meaning can be ascertained from the dramatic contexts in which they occur, and conducts a detailed examination of the use of the gestures in Anglo-Saxon manuscripts. The book, which is extensively illustrated, illuminates our understanding of the vigour of late Anglo-Saxon art and its ability to absorb and transpose continental influence.
Peter Clemoes brings a lifetime's close study of Anglo-Saxon texts to this appreciation of Old English poetry, with an alternative interpretation which relates the poetry to both the entire Anglo-Saxon way of thinking and the structures of its society. Clemoes proposes a dynamic principle of Old English poetry, very different from the common notion of formulas slotted into poems for stylistic variation. In extended discussions of particular poems and images as well as of changes in language, he shows how the poetic medium became a vehicle for increasing transformation to Christian literacy and to that religion's conceptions of the natural world, morality, and individuality. Carefully thought out and elegantly written, this book is also accessible to students: its numerous quotations are accompanied by modern English translations.
This 1996 book provides a study and critical edition of the corpus of hymns sung by monks and canons in their services in England before the Norman Conquest. It assembles textual evidence, some of it hitherto unpublished, based on all extant manuscripts. Of these, an eleventh-century Latin manuscript known as the 'Durham Hymnal', with its accompanying Old English interlinear gloss, provides the core of the edition and its base manuscript. An introduction and commentary include descriptions of the manuscripts concerned and discussions of the sources, liturgical use, and music of the hymns, as well as the phonology and vocabulary of the Old English gloss. The text of the hymns is accompanied by a translation of the Latin into modern English prose.
This book offers an imaginative way of understanding the relationship between syntax and metre in Old English verse. It challenges the view that Old English poetry is composed in loose syntax to compensate for the strict requirements of prosody, such as metre and alliteration. It proposes instead that Old English poetry has incorporated prosody into its system. This 'prosodical' syntax is intended to replace the famous syntactic laws of Hans Kuhn through its greater accuracy and wider range of application. The author formulates three concise rules which apply not only to Beowulf and other classic Anglo-Saxon poems but to the entire Old English poetic corpus. Prosodical syntax bears witness to the oral origin of Old English poetry and sheds light on some aspects of performance: it enables the poet to produce an infinite variety of verse while keeping its grammar clear.
This book, first published in 2000, discusses the attitudes towards Anglo-Saxons expressed by English poets, playwrights and novelists from the thirteenth century to the present day. The essays are arranged chronologically, tracing literary responses to the Anglo-Saxons in the medieval period, the Renaissance and also the eighteenth and nineteenth centuries. In earlier centuries the Ango-Saxons were often idealized representatives of happier times. Later, they became the epitome of a 'British' race, while an individual Anglo-Saxon, King Alfred, was inflated into a national hero. A final essay suggests the disappearance of any clear sense of the cultural roots of the English in the twentieth century. The contributors, who are specialists in their respective fields from Britain and the United States, draw on works that have frequently been ignored or overlooked. They address topical issues such as nationalism, cultural identity, myth, gender and contextualization.
The early medieval Vulgate Bible had no fixed textual form - multiple copying resulted in a multitude of forms. This 1995 book tackles questions about the transmission of the Vulgate Old Testament in Anglo-Saxon England. By tracing the history of the text in the surviving Latin manuscripts we can illuminate monastic and intellectual history. Following an introduction which explains the wider continental history in which the dissemination of the Latin scriptures occurred, Richard Marsden goes on to analyse twenty surviving manuscripts including the Codex Amiatinus, one of the greatest English books and the earliest surviving complete Vulgate Bible. The book provides a comprehensive listing and collation of surviving Anglo-Saxon manuscripts of the Old Testament, and it also establishes textual history as a dimension of wider Anglo-Saxon history.
This book provides an edition, with a facing translation and detailed commentary, of the three apocryphal gospels of Mary written in Old English. The gospels, which deal with Mary's birth, childhood, death and assumption, are found in manuscripts in Oxford and Cambridge, but have rarely been treated as a group before and in fact have been almost totally neglected by English scholars. An extensive introduction explains the origins and development of the apocrypha from the second to the eleventh century, discussing the Syriac, Greek, Coptic and Latin evidence. Clayton goes on to consider in detail the influence of these apocrypha in Anglo-Saxon England by placing the Old English texts in a very broad context. Editions of Latin analogues from eleventh-century English manuscripts are also included in appendices.
This book argues that the formal art of the Old English epic Beowulf is shaped and determined by the poetic language which the poet inherited from the traditional, oral culture of Anglo-Saxon England. The patterns of metre and alliteration exhibited in the poem were not imposed by the poet on his language, but were part of the language which he spoke, the rules of which constituted his metrical grammar. Professor Kendall investigates the constraints of syntax, metre and alliteration which govern the formal art of Beowulf. He shows how the half-lines of the poem, which are the basic units of composition, are marked by the metrical grammar for placement in the verse clause; he also establishes conditions for the presence or absence of alliteration, which enable him to say whether in any given instance the alliterative device is a mandatory function of the rules of the metrical grammar or an option exercised by the poet. Professor Kendall alters traditional views of metre; he concludes
This volume includes the first edition of a previously unknown text which throws light on the intellectual history of early medieval Europe. The biblical commentaries represent the teaching of two gifted Greek scholars who came to England from the Byzantine East. Theodore, Archbishop of Canterbury (668–90) and his colleague Hadrian (d. 710) taught the Bible to a group of Anglo-Saxon scholars, who recorded their teaching. The resulting commentaries illustrate the high point of biblical scholarship between late antiquity and the Renaissance. The commentaries, found by Professor Bischoff in Milan in 1936, constitute one of the most important medieval texts discovered this century. The edition is introduced by substantial chapters on the intellectual background of the texts and their manuscript sources. The Latin texts themselves are accompanied by facing English translations and extensive notes.
Theodore, Archbishop of Canterbury (668–90), was a monk of Greek origin and extraordinary learning, who shaped the English Church into a structure it retained for a millennium. Yet until recently his early career has been unknown. This book builds on the publication of previously unprinted biblical commentaries from Theodore's Canterbury school, and establishes Theodore's cultural and spiritual background and the formation of his learning. Scholars provide a fresh account of Theodore's career and writings on diverse subjects, revealing a unique personality who brought to Anglo-Saxon England the cultural heritage of Syria, Byzantium and Rome.
This book explores ideas of community and the relationship of individuals to communities widely evident in Old English poetry. It pays particular attention to the context in which major poetic manuscripts of the late Anglo-Saxon period were received, a time when concerns about community appear to have been of special urgency. The book identifies key features of the audience or readership of Old English poetry in this period, and relates the interests of these groups of people to themes reflected in the poetic texts. Magennis analyses a wide range of poems and examines the imagery on which they draw, concentrating particularly on depictions of hall (including feasting and drinking), stronghold, city and landscape. In a poetry in which communal structures are typically associated with male ideals of warriorship and fellowship, the position and treatment of women is also shown to merit close consideration.
Irish monks and missionaries played a crucial role in the conversion of the pagan Anglo-Saxons and in the formation of Christian culture in England, but the nature and extent of Irish influence on Old English poetry has remained largely undefined. Charles Wright identifies the characteristic features of Irish Christian literature which influenced Anglo-Saxon vernacular authors. Professor Wright traces the Irish background of the distinctive contents of Vercelli Homily IX and its remarkable exemplum, 'The Devil's Account of the Next World', and traces the dissemination of related stylistic and thematic material elsewhere in Old English literature, including other anonymous homilies such as Beowulf and the Solomon and Saturn texts. As a full-length study of Irish influence on Old English religious literature, the book will appeal to scholars in Old English literature, Anglo-Saxon studies, and Old and Middle Irish literature.
This is an extended study of the Old Testament poems of the Junius collection as a group. The circumstances surrounding their composition and transmission are mysterious: none is ascribed to a named author and none situated even relatively within the development of Anglo-Saxon Christian poetry. This book seeks to breach this critical impasse by allowing the biblical content of the Junius poems to tell its own story. Paul G. Remley compares them with genuine early medieval texts that are most likely to have circulated in Anglo-Saxon centres, and sets out the full range of variants. He offers engaging exercises in hermeneutic and reader-response criticism. The introductory chapter reviews five centuries of Anglo-Saxon history. All citations of Old English, Latin, and Greek texts are accompanied by modern English translations, making the book accessible to general readers as well as specialists.
This collection of essays, first published in 2000, aims to redefine the limits of Old English scholarship by studying some of the recent reworkings of texts composed earlier in the Anglo-Saxon period and their implications for the development of literary production across time. The essays in the volume constitute recent work on a wide range of texts, including homilies, saints' lives, psalters and biblical material; some focus on individual manuscripts incorporating palaeographic and orthographic studies; others use modern critical theory to examine later Old English texts; and all highlight the need to redefine our attitude to late recopying. The volume engages with important issues, including the nature of textual transmission and recomposition and its relationship to late Old English reader-response; attitudes to earlier material as evidenced in its recopying and adaptation; and the character of surviving manuscripts and what these tell us about the twelfth-century scribes and
The Laterculus Malalianus, a historical exegesis of the life of Christ, appears to be the only complete text to survive from the hand of Archbishop Theodore at Canterbury. Its language, style and intellectual frame of reference are thus of great importance for establishing the nature and scope of teaching at Canterbury, the first school of Anglo-Saxon England. This edition, with translation and commentary, is the third volume in this series to offer a reassessment of Canterbury as a major seat of learning, together with Bernhard Bischoff's and Michael Lapidge's edition of the biblical commentaries from the Canterbury school and Michael Lapidge's edited collection of essays on the life and influence of Archbishop Theodore. In the introduction Jane Stevenson examines the intellectual milieu of this work, argues the case for attribution to Theodore, and suggests the need for a complete rethinking of the basis of Anglo-Saxon culture.
