Old English Wisdom Poetry

Bibliography and guide to scholarly literature on the genre of Old English wisdom poetry. Wisdom literature played a crucial role in the evolution of traditional societies, contributing to the structure of society and to the acceptance of new ideas within a culture, a function that has become increasingly understood. Old English wisdom literature is the focus of this volume, which offers an bibliography of the scholarly criticism between 1800 and 1990 of a group of largely secular poems comprising the metrical Charms, The Fortunes of Men, The Gifts of Men, Homiletic Fragments I and II, Maxims I and II, The Order of the World, Precepts, the metrical Proverbs, the Riddles of the Exeter Book, the Rune Poem, Solomon and Saturn, and Vainglory. A General Introduction investigates debates between scholars and establishes overall trends; it is followed by the bibliography proper, divided into chapters, each with its own introduction, focusing on a major text or collection of texts, with entries arranged chronologically. Dr RUSSELL POOLEteaches in the School of English and Media Studies at Massey University, New Zealand.

Reading Old English Biblical Poetry considers the Junius 11 manuscript, the only surviving illustrated book of Old English poetry, in terms of its earliest readers and their multiple strategies of reading and making meaning. Junius 11 begins with the creation story and ends with the final vanquishing of Satan by Jesus. The manuscript is both a continuous whole and a collection with discontinuities and functionally independent pieces. The chapters of Reading Old English Biblical Poetry propose multiple models for reader engagement with the texts in this manuscript, including selective and sequential reading, reading in juxtaposition, and reading in contexts within and outside of the pages of Junius 11. The study is framed by particular attention to the materiality of the manuscript and how that might have informed its early reception, and it broadens considerations of reading beyond those of the manuscript's compiler and possible patron. As a book, Junius 11 reflects a rich and varied culture of reading that existed in and beyond houses of God in England in the tenth and eleventh centuries, and it points to readers who had enough experience to select and find wisdom, narrative pleasure, and a diversity of other things within this or any book's contents.

Ideas about the human mind are culturally specific and over time vary in form and prominence. The Life of the Mind in Old English Poetry presents the first extensive exploration of Anglo-Saxon beliefs about the mind and how these views informed Old English poetry. It identifies in this poetry a particular cultural focus on the mental world and formulates a multivalent model of the mind behind it, as the seat of emotions, the site of temptation, the container of knowledge, and a heroic weapon. The Life of the Mind in Old English Poetry treats a wide range of Old English literary genres (in the context of their Latin sources and analogues where applicable) in order to discover how ideas about the mind shape the narrative, didactic, and linguistic design of poetic discourse. Particular attention is paid to the rich and slippery vernacular vocabulary for the mind which suggests a special interest in the subject in Old English poetry. The book argues that Anglo-Saxon poets were acutely conscious of mental functions and perceived the psychological basis not only of the cognitive world, but also of the emotions and of the spiritual life.

A Store of Common Sense is the first comparative study in English of Old Icelandic and Old English wisdom poetry. It examines problems of form, unity, and coherence, and how the genre responds to social change, both reflecting and shaping the thinking of the communities which originate it. Carolyne Larrington analyses the differences between the pagan wisdom of Norse, ranging through everyday practical advice, rune magic, and spells, and the Christian, socially oriented ideals of Old English wisdom poetry, strongly rooted in Christian concepts of 'natural' order and hierarchy in God's Creation. Close reading in primary texts, both runic and magical, lays bare the skilful, structural integration of pragmatic, social wisdom with other kinds of knowledge. The book explores the possibility of Christian influence on Norse texts and demonstrates the impact of Christian learning on the ancient pagan genre. The existence of a gnomic 'key' in Norse and English narrative verse is also shown. Far from being platitudinous moralizing, the wisdom poems of the two literatures reveal themselves as comic, ironic, dramatic, and grandiose by turns, exploring a gamut of themes unequal led in any other genre of the period.

R.M. Liuzza’s Broadview edition of Beowulf was published at almost exactly the same time as Seamus Heaney’s; in reviewing the two together in July 2000 for The New York Review of Books, Frank Kermode concluded that both translations were superior to their predecessors, and that it was impossible to choose between the two: “the less celebrated translator can be matched with the famous one,” he wrote, and “Liuzza’s book is in some respects more useful than Heaney’s.” Ever since, the Liuzza Beowulf has remained among the top sellers on the Broadview list. With this volume readers will now be able to enjoy a much broader selection of Old English poetry in translations by Liuzza. As the collection demonstrates, the range and diversity of the works that have survived is extraordinary—from heartbreaking sorrow to wide-eyed wonder, from the wisdom of old age to the hot blood of battle, and to the deepest and most poignant loneliness. There is breathless storytelling and ponderous cataloguing; there is fervent religious devotion and playful teasing. The poems translated here are meant to provide a sense of some of this range and diversity; in doing so they also offer significant portions of three of the important manuscripts of Old English poetry—the Vercelli Book, the Junius Manuscript, and the Exeter Book.