Saturday, December 1, 2018

9th Century Anglo-Saxon Swords

         Swords are a popular object that has played a role in battles as well as symbolism throughout a large part of history. Before the creation of advanced artillery like guns swords were the weapon of choice. In addition to being used in battle swords are also a symbol of strength and power. Part of the medieval knight's uniform was always a sword. Knights were looked up to and respected because they were protective and a figure of authority. A knight and a sword is a classic pairing which is why swords are viewed as a sacred item. Swords come in all different shapes and sizes and vary in what they look like from time period and place they are from. For example a sword from 11th century China would be very different form a sword form 8th century France. This blog's focus is on Anglo-Saxon swords from the 9th century. The Anglo-Saxons were people who lived in Great Britain beginning in the 5th century. These people were part of German tribes and moved into England. Swords were often very decorative especially on the handle and pommel. The pommel is the portion of the sword that separates the handle from the blade. These will often be made out of metal and have different designs carved into them. 9th century Anglo-Saxon swords can often be identified by the "silver-wire and niello technique" which was used to create designs on the metal. Pictured below is an actual Anglo-Saxon pommel from the 9th Century. This piece is on display at the Metropolitan Museum Of  Art in New York City. 
Image result for sword pommel anglo saxon
9th Century Anglo-Saxon Sword Pommel
         Anglo-Saxons in the 9th century used the pattern welding technique when creating the blades of their swords. Pattern welding is when metal rods are welded together and then carved down, the rods were twisted in different directions depending on what shape the maker wanted. Twisting the rods leaves an wavy pattern on the metal that can be seen after the blades have been worn down over hundreds of years. The reason the sword maker would use pattern welding is because twisting the rods helped to distribute strength and weakness equally throughout the whole blade. The Anglo-Saxon people also sharpened their blades differently than others around the world. Many other sword makers would make a large piece of metal in a somewhat general shape of the blade, for example a long skinny rectangle. They would then take this shape and sharpen it down a lot to created the desired blade. Doing it this way took of a large amount of metal while sharpening. The Anglo-Saxons did the opposite. They would start with a piece of metal that was very close to the shape of the blade they wanted. They would then sharpen the blade and only take off a very little amount of the metal.
         Although, swords are not used as much as they have been in the past they will continue to change in shape and design. Swords represent the people of their time and place of origin. And even though there are no more knights in shining armor the sword will continue to live on in its symbolism of power and strength.   

Medieval Maritime Culture as a Stage for Christian Faith

Medieval Maritime Culture as a Stage for Christian Faith
Imagery related to seafaring practices and ships in general was very prevalent in medieval England. As Christianity spread throughout the 6th and 7th centuries, English art, specifically literature and sculpting/metalwork, began to practically uniformly adhere to specific themes related to the Christian God and the teachings of Jesus. This tendency is best highlighted through two poems of the time, The Wanderer and The Seafarer, as well as the famous Sutton Hoo ship burial. The English were a seafaring people during the Middle Ages out of necessity. As a result, poems such as the two previously mentioned are ideal in terms of analyzing the apparent connection between ships, maritime culture, and faith in God. Such poems also highlight a certain connection between God and the physical environment. It seems as though the English viewed nature as a kind of echo of God's possible wrath. Furthermore, the Sutton Hoo burial seems to provide a very clear snapshot of the English transition from a pagan system of beliefs to a Christian one.


The pair of spoons pictured above are engraved with the names "Saul" and Paul." These spoons bearing the names of two overtly Christian figures were found at the Sutton Hoo burial site alongside other far more pagan artifacts. This dichotomy is striking in that it indicates a true transitional period in English history. Sutton Hoo is also interesting as a site as a result of its apparently systematic, religious burial. The entire ship was buried along with very significant artifacts of the time and possibly even a body. This burial, along with most burials, seems to represent a kind of longing for a "return to nature." It seems as though the spiritual aspects of nature were often thought to be synonymous with the power of God in England during the Middle Ages. This linkage is very well expressed within both The Wanderer and The Seafarer.

While the Sutton Hoo burial site serves as an effective indicator of the period of transition from pagan to Christian, these poems provide some real insight as to how the English feared God and associated the wrath of nature with God's wrath in the Middle Ages. The Seafarer is specifically unique in terms of its portrayal of nature as a direct pathway to God. It seems as though the author believed that, just as human beings tend to fear nature, so too should they fear God. Similarly, The Wanderer also seems to be a purposeful warning related to a possible judgement day. It is almost as if the environment (the sea, specifically) serves as a message for the poem's central seafaring warrior. In both poems, however, God is portrayed as the only source of permanent stability. Prosperity and peace of mind are entirely dependent upon one's faith in the Christian God according to both The Seafarer and The Wanderer

The Sutton Hoo burial site seems to set the scene for what would ultimately become a widespread religious explosion that is very well depicted within The Seafarer and The Wanderer. This physical site, in conversation with the poems, serves as a clear indicator of a religious transformation in England. Ships also serve as figurative "prisons" in all three cases. The poems depict Englishmen who are at the mercy of nature (and God) while on their ships, and Sutton Hoo was buried with artifacts trapped within it. This representation of ships harkens back to God serving as a savior of mankind. It seems as though the prominence of maritime culture in England during the Middle Ages served as an ideal platform upon which religious figures of the day were able to spread their gospel.  



Monday, November 26, 2018

The Symbolism of the Wolf in England

         

           Literature was a powerful tool in Medieval England to share stories amongst a community about the nation’s historical past, present issues, and future predictions. In order for an author to grab the attention of the audience, a simpler story was told, where objects and animals represented different aspects of the nation. 
            Wolves were prevalent in England during the medieval era and the large population lead to hunting them down, Regan Walker describes. Wolf hounds became a popular prize to give others as royal gift, leading them to be a symbol of power and wealth. It was said that, as for wolves, they are neither recognized as beasts of the forest or of venery, and therefore if a person kills any of them, they will forever be out of all danger. 
            Wolves were also known to devour people and livestock, bringing upon fear to the nation, Tim Flight states. Wolves represented a tiny fraction of both domestic and wild animal. Wolves were rarely encounter in human settlements and prefer to live in uncultivated wilderness, and only live elsewhere out of necessity. The wolf’s role is common in literary and religious references, they appear to be an allegory of spiritual danger. Allegories such as this cemented a reputation for the wolf as the enemy of the nation, a danger both both the soul and earthly prosperity, yet there have yet to be proof that the wolf ever was a danger in Medieval England. This fear of the wolf may have been formed from the earlier references in the Bible, which was written in a nation more prone to attack. 
            Wolves are also described to not only define wilderness by their presence, but to actively maintain it by manifesting the opposition to man, according to Tim Flight. The wolf’s symbol influenced an Anglo- Saxon law, where people outlawed for committing a heinous crime were called wulfheafod, which translates to wolfs head. They could be killed lawfully by anyone without fear of retribution. 
            Folk tales were a widely practiced form of literature in Medieval England, where a wolf would take on a sinister and threatening persona, according to Lisa Jesse. Wolves become greater enemies of people, rather than a predator. The actions of the people in the fairy tales to hunt down the wolf is always violent, and it is socially acceptable call of action, it is portrayed as the right thing to do in order to get “revenge on the wolf”. Wolves have been consistently singled out as a villain in Medieval Literature, even though there is no valid reasoning behind this. 
            The wolf is a symbol of many things in Medieval England, but the one part that is in common with all perception of the wolf, is that the wolf should be killed, and the huntsman is a hero. Wolves have a history in English literature to be the bad guy, even though they are wild creatures who prefer being in solitaire.

Herbal Remedy for Disease in Medieval England




Source: Herbal Remedy

As disease was common in Medieval England, the Anglo-Saxons looked for ways to heal those with illnesses or diseases in which they used herbal remedies and poetic charms, known as the Nine Herbs Charm. The Anglo-Saxons created medical books in order to be able to quickly find remedies from certain plants in which would heal those with the disease -- this was the most effective use of healing as these texts were structured with a content list which cites the plant chapters and provides a list of symptoms that the specific plant supplies remedies for, as said by Linda E. Voigts.
It is brought up in question, though, by Voigts of the availability of plants discussed in these remedy books due to the impact of climate change and the commercial trade and exchange in Medieval England, but despite the fact that it has been implied that medieval medicine may have been theoretical it was said to be quite useful as “We have learned that early medieval medicine -- monastic, ecclesiastical, and in some instances, lay -- was pragmatic, empirical, and sometimes efficacious,” (Voigts, 254). Several different herbs served many purposes in terms of its use in medicine and the healing or treatment of diseases, where some were more widely-known in the medieval world depending on their healing and therapeutic purposes.
According to Jerry Stannard, there was more of a reliance placed on plants that had these therapeutic purposes and a large portion of medical care in this medieval time can be described as herbalistic. As many of these plants were used in rituals based off of their characteristics and symbolism, Stannard goes on to explain that “Even if a locally available plant lacked a traditional symbol, it could be invested with magical, indeed, miraculous properties by the appropriate ceremony,” (Stannard, 48). It is clear to see that the Anglo-Saxons heavily relied on these plants and their remedies to heal the sick or diseased as they even performed rituals and ceremonies by using ‘magic’ and giving the plant symbolism.
Anglo-Saxons created poetic charms as well, including magic language, which was a large part of their culture as these charms and words were used to heal disease and care for animals. The main idea, by connecting magic and medical science, was to treat diseases while much of the effort in healing diseases originated from this magic langage and the use of these texts. Paola Tornaghi said that in magic texts words becomes symbols where the speaker is able to manipulate reality and the spell represents that act of using these magic words to affect the reality.
It was believed that these words had more strength and power than words in normal text as well, supposedly having an instant effect the minute they were said. In addition to magic, witchery was a practice widespread among women as well in order for them to express themselves more freely. Through poetic charms and the magic language, it was believed that these words had a true effect on the healing of diseases.








Sunday, April 16, 2017

Anglo-Saxon Swords In Medieval England

Swords were a huge part of life in Anglo-Saxon England. It had been argued that swords were used as a symbolism of heroism, legacy or bravery in Old English literature. In Beowulf, there are multiple swords introduced in the text, most of them containing names representing their importance of the events they had been involved in, in the poem. Swords represent a form of advanced technology around the tenth century.
Anglo-Saxon Pattern Welded Sword
There were multiple ways to manufacture a sword. SarahBrunning describes the most common technique discussed in Anglo-saxon literature, which is called pattern welding. It is a technique that consists of taking multiple iron rods and welding them together leaving ridges in the face of the sword of the finished product. Some swords were even inscribed with the name of their maker. Gold or silver swords were very rare to find because those materials were and older technique to create the product.
According to D.M. Hadley, Swords in Anglo-Saxon society emulated one’s masculinity. The story of Beowulf supports the symbolic claims of masculinity that the sword represents. Towards the end of the epic, during Beowulf’s encounter with Grendel’s mother, his sword named Hrunting that he had brought to the fight is no match for the monster. Beowulf then choses to abandon Hrunting and continues with another. The other swords easily defeats Grendel’s mother but that is because the second sword belonged to an ancient giant. The Giant’s masculinity represented through the sword as ‘magic’ is an explanation for why it was able to defeat Grendel’s mother when Hrunting could not.

Power and social standing in Anglo-Saxon societies is represented frequently through swords. Swords consistently change hand in history and in Beowulf. A swords value could come from its maker, design or history. Swords can be transferred between a lord and retainer, through inheritance and to burials. First and foremost, burials of swords were very rare especially later in Anglo-Saxon England due to maintaining the value that a sword holds. Power of kings in Beowulf is established through the gifting of weaponry to men in exchange for services. Swords were passed down as a sign of respect and duty to serve the king.

The Controversy Behind The Anglo-Saxon Harp and The Exeter Book Riddles

Oxford, Bodleian Librar, MS Junius 11, pg. 54

     The Exeter Book Riddles, translated by Kevin Crossley-Holland, allows for many interpretations for each riddle’s solution. More specifically, riddles  28, 31, 55, and 70 can all be solved with the Anglo-Saxon harp. The most common evidence discovered through research to prove the harp to be a substantial solution in these riddles is its popularity during the Anglo-Saxon era as well as its shape.
  Using the information from The Anglo-Saxon Harp written by Robert Boenig and Lewis Anderson’s The Anglo Saxon Scop, one can compare and contrast the harp’s creation and appearance to the riddles. A physical description of the Anglo-Saxon harp includes it being triangular, with four sound holes, and it has twelve strings (Boenig 295). The image above shows an illustration of the Anglo-Saxon harp being triangular in shape as well as having four holes. Anderson also describes the harp as having “a form approximating to that of a right-angled triangle” (Anderson, 37). Riddle 70 in the Exeter Book Riddles also describes the solution as having “pointed shoulders”. 
While Boenig and Anderson focus on the construction of the Anglo-Saxon harp, there are also references made in the riddles about the instruments sounds and purposes. Two Anglo Saxon Harps, written by CL Wrenn, connects how the harp was used and who played it to the riddles. Wrenn states that the harp tends to bring happiness to people even in their darkest moments. This would explain the illustration of the harp in Riddle 28. The riddle states that “a quickening delight lies in this treasure, lingers and lasts” as well as “after death, it begins to gab, to gossip recklessly”. 
  Riddle’s 55 and 31 are much more controversial then the previously talked about riddles. Some possible solutions to Riddle 55 include a sword rack, shield, and harp. The first line of the riddle states “I saw in the hall (where visitors were drinking) a wondrous tree”, it is also referred to as “a treasure in the hall” (Crossley-Holland, 58). During the Anglo-Saxon era, the music of harps filled the halls of banquets during feasts. It was common for people to take turns playing the instrument at events that took place in halls.
  On the hand Riddle 31 uses words like “bird-like” and “creature” add to the confusion. For both riddles the only string instruments of the Anglo-Saxon time period that could be a solution are either a harp, harp-lyre, cithara, or kithara. Evidence points to the solution being a harp because of its popularity. The riddle states “often and again she goes the rounds at gatherings of men, she sits at the feast and awaits her turn” (Crossley-Holland, 31). Harps were the most popular instruments to be passed around events during that time period. 

Thursday, April 13, 2017

The History and Usage of Language in the Beowulf Manuscript

     Beowulf Codex


As the oldest known poem written in Old English, Beowulf, it had been originally thought the poem was written around 700-1100 years old. That has since been narrowed down between the years 927 and 931 (Thundy, 102). However, the identity of the poet has remained a mystery for scholars. Recent articles have uncovered that the original author might have left clues to their identity, and the deeper meaning, behind. More research claims that the characters and their names are tied to more significant themes and patterns that can be used to learn more about the individual who penned Beowulf (Harris, 414). By using using recent research on the history and meaning of Beowulf, this blog will examine the history, language, and significance of the poem.

To best understand the importance of Beowulf, people need to comprehend its full history. In Sisam’s article, The “Beowulf” Manuscript, the author say that “…certain facts had escaped notice or attention…they are worth while setting out, if only as an indication of the dangers that beset a historical study in which insufficient attention is paid to manuscript indications, often the clearest indications of time and place” (Sisam, 335). Sisam continues by explaining that the manuscript had originally been two codexes, and by comparing the handwriting from each half, he discovered that there were two authors. Information like this is crucial to learning more about Anglo-Saxon language, literature, and culture as a whole so that historical facts may be alined.  

One researcher, Zacharias Thundy, suggests that the manuscript had been written by a poet named Wulfgar, a member of King Athelstan’s retainer. He compares Beowulf to similar text where the author created a map with clues throughout the book, Thundy believes that the author of Beowulf had done the same (Thundy, 103). He broke the text into three major episodes and deduced that the foes Beowulf fights off –– Grendel, his mother, and the dragon; represent the Roman empire and the latter, British/Welsh powers that Germans battled, the author suggests the epic poem with allusions to these powers. Thundy believes the poem had originally been performed in a front of nobles and kings, he says that “the poem was not intended for the edification of monks but for the education of princes and nobles who fought and presided over the destinies of nations”. This demonstrates that Beowulf was not only politically charged, as Thundy suggests, but also that the author was educated and had access to leaders.

Language, especially names played a large role in the poem. Specifically, the article says “many characters are named appropriately to their context, indicating their role in the society or their function in the poem” (Harris, 415). Notably, the names in the poem are compounds, two names combined to create a new meaning (Heaney, 31). For example, Harris points out one of Grendel’s first victims, Hondsciõ (meaning ‘glove’) who was used to emphasis Beowulf’s own heroism. The first time Beowulf meets Grendel, the author goes into great detail about Grendel’s hands, “ The captain of evil discovered himself in a handgrip harder than anything he had ever encountered…Fingers were bursting the monster back-tracking, the man overpowering” (Heaney, lines 749- 760). It was in this scene that Hondsciõ was killed by Grendel but was later avenged by Beowulf (also a compound name meaning ‘bee wolf’ or ‘bear’). 

Centuries old, Beowulf has continued to enchant readers yet much of the original manuscript’s history remains a mystery; the author, location, and meaning can only be speculated. Recent research has found that there were in fact two main authors, and the manuscript had originally been two codexes who had put together presumably by Sir Robert Cotton. Almost as important as the history is actual language, the poet’s use of compounded names and allusions to both Rome and Germany set the poem apart since it was first published in the tenth century.