The Old English Poem 'Judgement Day II': A Critical Edition with Editions of 'De die iudicii' and Hatton 113 Homily 'Be domes daege'

2003 ◽  
Vol 98 (1) ◽  
pp. 153
Author(s):  
Frederick M. Biggs ◽  
Graham D. Caie
Keyword(s):  
Old English ◽  
Critical Edition ◽  
English Poem

Sepulchral Jews and Stony Christians

2016 ◽  
Author(s):  
Kathy Lavezzo
Keyword(s):  
Material Culture ◽  
Old English ◽  
Anglo Saxon ◽  
English Poem ◽  
Starting Point ◽  
The Temple

This chapter examines the unstable geography of Christian and Jew during the Anglo-Saxon period through an analysis of Bede's Latin exegetical work On the Temple (ca. 729–731) and in Cynewulf's Old English poem Elene. It takes as its starting point how Bede and Cynewulf tackle a material long associated with Jewish materialism, stone, in comparison with Christian materialism and descibes their accounts of the sepulchral Jew as well as the stony nature of Jews. It also considers how Bede and Cynewulf construct Christianity by asserting its alterity and opposition to an idea of Jewish carnality that draws on and modifies Pauline supersession. The chapter concludes with an assessment of how Bede's and Cynewulf's charged engagements with supersession and “Jewish” places contribute both to our understanding of Anglo-Saxon material culture and to the important role that ideas of the Jew played in such materialisms.

LIX. The Address of the Soul to the Body

PMLA ◽  
1935 ◽  
Vol 50 (4) ◽  
pp. 957-983 ◽  
Author(s):  
Rudolph Willard
Keyword(s):  
Old English ◽  
The Body ◽  
Bodleian Library ◽  
Cambridge University ◽  
English Poem ◽  
Conspicuous Feature ◽  
University Library ◽  
Intermediate Time ◽  
The Moment

There exist in Old English a number of compilations in which an address of the soul to its body is a conspicuous feature. The best known is the poem in the Vercelli and the Exeter Books, in which the soul returns to its body once a week and communes with it, the sinful soul reproaching it vituperatively, the righteous comforting it lovingly and joyously. The fourth Vercelli homily has a remarkable scene, an elaborated account of the judgement of the soul at Doomsday, in which the souls address their bodies as they stand in the presence of the Judge. The Last Judgement is again the scene of an address, and that in one of the homilies presented by Assmann. There is, finally, the Old English vision, printed by Thorpe and Napier, of the bringing forth of the soul, wherein the newly-released soul of a sinner vituperates the body it has just left. To this literature, I wish to add passages from two unpublished Old English homilies, in which the address is made, not at the moment of death, as in Thorpe and Napier, nor at the Last Judgement, as in Vercelli Homily iv and in Assmann, but at some intermediate time, when the soul returns intermittently to its body for that purpose, as in the Old English poem. These two texts are Homilies ii and iv of MS. Junius 85 of the Bodleian Library, and Homily xl of MS. Ii. 1.33 of the Cambridge University Library.

Hebrews, Israelites, and Wicked Jews: An Onomastic Crux in ‘Andreas’ 161-67

Traditio ◽  
1976 ◽  
Vol 32 (1) ◽  
pp. 358-361 ◽  
Author(s):  
Thomas D. Hill
Keyword(s):  
Old English ◽  
English Poem

In the Old English poem Andreas, the narrative begins with the imprisonment and suffering of Matthew, who is blinded and forced to drink a magic potion which is intended to reduce him to bestiality. This drink, which literarily is directly descended from Circe's potion, fails to be effective in this case, and Matthew prays to God for help in his affliction. God responds directly and tells Matthew that He will bring help. God's help is mediated by the apostle Andrew, and immediately before God summons Andrew He is apostrophized in the following passage: þa w æs gemyndig, se Ðe middangeardgestaÐelode strangum mihtum.hu he in ellþeodigum yrmÐum wunodebelocen leoÐubendum, þe oft his lufan adregfor Ebreum ond Israhelum,swylce he Iudea galdorcræftumwiÐstod stranglice.1

scholarly journals Women Write the Past: Medieval Scholarship, Old English and New Literature

2017 ◽  
Vol 93 (2) ◽  
pp. 3-22
Author(s):  
Clare A. Lees
Keyword(s):  
Old English ◽  
Medieval Women ◽  
English Poem ◽  
Eavan Boland ◽  
The Past ◽  
Women Scholars ◽  
Nineteenth And Twentieth Centuries ◽  
Consolation Of Philosophy ◽  
New Literature ◽  
Contemporary Artists

This article explores the contributions of women scholars, writers and artists to our understanding of the medieval past. Beginning with a contemporary artists book by Liz Mathews that draws on one of Boethius‘s Latin lyrics from the Consolation of Philosophy as translated by Helen Waddell, it traces a network of medieval women scholars of the nineteenth and twentieth centuries associated with Manchester and the John Rylands Library, such as Alice Margaret Cooke and Mary Bateson. It concludes by examining the translation of the Old English poem, The Wife‘s Lament, by contemporary poet, Eavan Boland. The art of Liz Mathews and poetry of Eavan Boland and the scholarship of women like Alice Cooke, Mary Bateson, Helen Waddell and Eileen Power show that women‘s writing of the past – creative, public, scholarly – forms a strand of an archive of women‘s history that is still being put together.

The origin of the Exeter Book of Old English poetry

1996 ◽  
Vol 25 ◽  
pp. 135-185 ◽  
Author(s):  
Richard Gameson
Keyword(s):  
Old English ◽  
Critical Edition ◽  
Eleventh Century ◽  
Exeter Book ◽  
English Poetry ◽  
Documentary Evidence ◽  
Vernacular Literature ◽  
Old English Poetry ◽  
The Third ◽  
English Verse

Exeter, Cathedral Library, 3501, fols. 8–130, the celebrated Exeter Book of Old English Poetry, preserves approximately one-sixth of the surviving corpus of Old English verse, and its importance for the study of pre-Conquest vernacular literature can hardly be exaggerated. It is physically a handsome codex, and is of large dimensions for one written in the vernacular: c. 320 × 220 mm, with a written area of c. 240 × 160 mm (see pl. III). In contrast to many coeval English manuscripts, particularly those in the vernacular, there is documentary evidence for the Exeter Book's pre-Conquest provenance. Assuming it is identical with the ‘i mycel Englisc boc be gehwilcum þingum on leoðwisum geworht’ (‘one large English book about various things written in verse’) in the inventory of lands, ornaments and books that Leofric, bishop of Crediton then Exeter, had acquired for the latter foundation, then it has been at Exeter since the third quarter of the eleventh century. This, however, is at least three generations after the book was written, and it has generally been assumed that it originated else where. Identifying the scriptorium where the Exeter Book was made is clearly a matter of the greatest interest and importance. A recent, admirably thorough monograph has put forward a thought-provoking case for seeing Exeter itself as the centre responsible, and has proceeded to draw a range of literary and historical conclusions from this. The comprehensive new critical edition of the manuscript has favoured the thesis, and it has been echoed elsewhere. If correct, this is extremely valuable and exciting – but is it correct? The matter is of sufficient importance to merit further scrutiny.

The reception of the Latin Life of St Giles in Anglo-Saxon England

2013 ◽  
Vol 42 ◽  
pp. 63-145
Author(s):  
Carmela Vircillo Franklin
Keyword(s):  
Old English ◽  
Critical Edition ◽  
Eleventh Century ◽  
Anglo Saxon ◽  
Translation Practice ◽  
Textual Transmission ◽  
New Evidence

AbstractThis article maps the textual transmission of the Vita S. Aegidii to identify the routes of its reception in Anglo-Saxon England. It shows how the Mass of Giles in Leofric's Missal offers new evidence of Leofric's links to the Liège area. The collation between the Old English Life of St Giles and the critical edition of the Latin source indicates first that the Life was translated from a Latin copy related to Vatican, Biblioteca Apostolica Vaticana, Reginensis 497, containing a palimpsest of the Old English Orosius; second, it highlights the continuing exchanges between the Trier region and England in the eleventh century; and third, it applies inter-lingual transmission in order to understand translation practice. A new edition and translation of the Latin vita are included.

The prefix un- and the metrical grammar of Beowulf

1981 ◽  
Vol 10 ◽  
pp. 39-52 ◽  
Author(s):  
Calvin B. Kendall
Keyword(s):  
Individual Differences ◽  
Old English ◽  
The Other ◽  
Wide Area ◽  
Anglo Saxon ◽  
Poetic Tradition ◽  
English Poem ◽  
The Battle Of Maldon ◽  
The Subject ◽  
Considerable Period

Two rules of the metrical grammar of the Beowulf poet are the subject of this paper. One concerns the variation of stress on the prefix un-; the other pertains to the alliteration of compounds. The two are correlated. The paper rests on the premise that the ‘metre’ of an Old English poem is only one function of a set of regularities that make it something we call verse rather than prose. Separately these regularities may be described as ‘rules’; taken as a group, the rules comprise a metrical grammar. Each Anglo-Saxon scop absorbed such a grammar during the course of long immersion in the poetic tradition of his culture. No two scops' metrical grammars could have been exactly alike; in addition to individual differences, there must have been regional and dialectal variations, although the poetic tradition ensured remarkable uniformity over a wide area and a considerable period of time, and only at the end of the Old English period, with let us say The Battle of Maldon, are significant changes manifest. Further investigation would therefore be needed to determine to what extent the rules here described apply to other grammars.

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