Many legends referred to in medieval Germanic literature, ranging from the Old High German Hildebrandslied to Icelandic sagas, are set in the age of the Germanic Migration Period (4th to 6th centuries). The same goes for several Old English heroic poems, including Beowulf (set in early 6th-century Scandinavia), Waldere (about a legendary 5th-century Visigothic king) and The Finnsburg Fragment (set in Migration Age Frisia). The Old English poem Widsith too refers to this crucial period in the early medieval history of Europe. This blog post focuses on one reference in Widsith in particular: to the Burgundian King Gundahari (d. 437), who also appears in the much later Volsunga Saga (as Gunnar) and the Nibelungenlied (as Gunther).
Widsith, the widely travelled
Ic wæs mid Hunum ond mid Hreðgotum,
mid Sweom ond mid Geatum ond mid Suþdenum.
Mid Wenlum ic wæs ond mid Wærnum ond mid wicingum. (Widsith, ll. 57-59)
[I was with the Huns and with Goths,
with Swedes and with Geats and with the South-Danes.
With the Vandals I was and with Varni and with the Vikings.]
Widsith is the name given to a 143-line poem in Old English that survives in the 10th-century Exeter Book (but was probably composed centuries earlier). In this curious poem, the speaker identifies himself as Widsith [‘broad journey’]; an apt name, since he claims to have travelled among no fewer than fifty different tribes, ranging from Fins, to Huns, through to Saracens, Egyptians, Indians and Frisians. He also claims to have interacted with various historical figures, including Julius Caesar (d. 44 BC), Ermanaric, king of the Goths (d. 376) and Alboin, king of the Lombards (d. 572). Clearly, we are dealing here with a fictional travelogue, unless we assume Widsith truly spanned the known globe and lived to at least 650 years of age.
The Anglo-Saxon poet of Widsith shows a familiarity with stories surrounding pseudo-legendary historical figures from the Germanic Migration Period, who are also mentioned in other Old English poems. These include the Danes Hrothgar and Hrothwulf (mentioned in Beowulf), as well as the Frisian Finn and Half-Dane Hnæf (mentioned in Beowulf and The Finsburg Fragment; see: The Freoðuwebbe and the Freswael: A Comic Strip Reconstruction of the Finnsburg Fragment and Episode). In this intriguing catalogue, Widsith also mentions a magnanimous Burgundian king:
ond mid Burgendum, þær ic beag geþah;
me þær Guðhere forgeaf glædlicne maþþum
songes to leane. Næs þæt sæne cyning! (Widsith, ll. 65-67)
and among the Burgundians, there I received a ring;
there Guðhere gave me a shiny treasure,
as a reward for a song. That was not a thrifty king!
This Guðhere is a historical king of the Burgundians who plays an intriguing role in various Germanic literary traditions.
Gundahari: A Burgundian king, defeated by Huns
Even though the names may seem wholly different, etymologists will tell you that the name “Guðhere” in Widsith is the Old English reflex of the Burgundian name Gundahari. Old English gūþ ‘war’ and gunda both derive from Proto-Germanic *gunþī-/*gunþjō– ‘fight’ (just like Present-Day English mouth and German Mund both derive from Proto-Germanic *munþa- ‘mouth’); Old English here ‘war’ and hari come from Proto-Germanic *harja- (the Burgundians spoke an East Germanic language which, like Gothic, did not undergo i-mutation [a change in vowels followed by an i or j in the next syllable]). (For Proto-Germanic etymologies, see Kroonen 2013)
Gundahari was a historical fifth-century king of an East Germanic tribe known as the Burgdundians. He ruled a kingdom at Worms (Germany) which was overrun by Huns in the year 437. Gundahari was killed and, defeated by the Huns, the remaining Burgundians started to migrate and ended up in the area of Savoy (France).
Some of these Burgundians settled on the estate of the Roman diplomat and poet Sidonius Apollinaris (c. 430-489). In a letter to his friend Catullinus, Sidonius gives a fabulous description of these Germanic barbarians:
Why — even supposing I had the skill — do you bid me compose a song … , placed as I am among long-haired hordes, having to endure German speech, praising oft with wry face the song of the gluttonous Burgundian who spreads rancid butter on his hair? Do you want me to tell you what wrecks all poetry ? Driven away by barbarian thrumming the Muse has spurned the six-footed exercise ever since she beheld these patrons seven feet high. I am fain to call your eyes and ears happy, happy too your nose, for you don’t have a reek of garlic and foul onions discharged upon you at early morn from ten breakfasts, and you are not invaded even before dawn … by a crowd of giants so many and so big that not even the kitchen of Alcinous could support them. (trans. Anderson 1936)
Sidonius’s gives the Burgundians a harsh review: they eat him out of house and home, they smell of garlic and onions, spread butter in their hair and sing horrible songs. It is most unfortunate that Sidonius did not record any of these Burgundian songs; who knows? They may have been singing of their king Gundahari and the crashing defeat by the Huns.
It is certain that the name Gundahari was well remembered among the Burgundians. One of Gundahari’s successors, King Gundobad (c. 452 – 516 AD) issued a law code known as the Lex Burgundionum [The Law of the Burgundians], which includes Gundahari in a list of memorable kings, along with Gibica, Godomar and Gislahari:
That songs were indeed sung about Gundahari is further suggested by his appearance in other Germanic literary traditions.
Sneaky Huns and sleepy snakes in the Völsunga Saga
The thirteenth-century, Icelandic Völsunga Saga synthesizes various older (oral) stories about the history of Sigurd the dragon slayer and the destruction of the Burgundians. In the Völsunga Saga, Gundahari appears as Gunnar, son of Gjuki (that is: Gibica!), King of the Burgundians. After a series of tragic events, Gunnar acquires the great treasure of Sigurd. This treasure rouses the interest of King Atli (that is: Atilla the Hun!). Through trickery, Atli lures Gunnar to his court and demands the treasure be handed over. Gunnar refuses and says that he has deposited the gold into the river Rhine. A battle between the Burgundians and Huns ensues and Gunnar is bound and thrown into a snake pit. Gudrun, Gunnar’s sister and Atli’s wife, helpfully hands Gunnar a harp and, in a desperate attempt to save his own life, the bound Gunnar begins to play the instrument with his toes. Almost all of the snakes fall asleep, but one stays awake and bites Gunnar to death.
Gunnar’s marvellous death scene was rather popular in medieval art and perhaps the most famous depiction of Gunnar in the snake pit is on the doorway of a 12th/13th-century stave church in Hylestad, Norway:
Variations of the story of Gundahari/Gunnar appear, among others, in the Old Norse Edda and the Middle High German Nibelungenlied (in this version, Gundahari is named Gunther and is beheaded by his sister – no sleepy snakes involved). The Burgundian king that was struck down by Huns in 437, it seems, had truly become a legend.
The reference to Gundahari in Widsith attests to the fact that this fifth-century Burgundian king was also known in early medieval England. In this Old English poem, Gundahari is not linked to Atilla the Hun, there are no snakes, nor helpful (or vindictive) sisters; but the poem does associate the Burgundian king, explicitly, with treasure and song: this was not a thrifty king and he rewarded his poets well! These rewards, judging by Gundahari’s place in various literary traditions, certainly paid off!
If you enjoyed this blog, you may also like the following blog posts:
- Boars of battle: The wild boar in the early Middle Ages
- The Freoðuwebbe and the Freswael: A Comic Strip Reconstruction of the Finnsburg Fragment and Episode
- A medieval giant on display: Last resting place of Beowulf’s Hygelac discovered?
Works referred to:
- Anderson, W.B., trans. (1936). Sidonius: Poems and Letters (Cambridge, MA)
- Kroonen, G. (2013). Etymological Dictionary of Proto-Germanic (Leiden & Boston)
N.B. Gundahari also gets a reference in the Old English Waldere, but that is something for another blog post!
One of the most recognisable scenes of the Nativity of Jesus (celebrated at Christmas) is the ‘Adoration of the Magi’: the wise men from the East bringing gifts to Christ. This blog post provides a translation of the relevant passages from the Old English translation of the Gospel of Matthew, as well as a discussion of the Magi in Anglo-Saxon art.
Matthew 2:1-12 in the West-Saxon Gospels and the Missal of Robert of Jumièges
The only mention of the Adoration of the Magi in the Bible is in the Gospel of Matthew. The Old English text below is taken from the West-Saxon Gospels, the fist stand-alone English translation of the four Gospels (c. 990). The images are taken from the Missal of Robert of Jumièges, a beautiful manuscript made in Anglo-Saxon England for Robert of Jumièges, the first Norman archbishop of Canterbury (d. 1052/1055). This missal features the most complete cycle of Magi illustrations to come from Anglo-Saxon England.
Eornustlice, þa se Hælend acenned wæs on Iudeiscre Bethleem on þæs cyninges dagum Herodes, þa comon þa tungolwitegan fram eastdæle to Hierusalem 7 cwædon “hwær ys se Iudea cyning þe acenned ys? Soðlice we gesawon hys steorran on eastdæle 7 we comon us him to geeadmedenne.”
[Truly, when the Saviour was born in Bethlehem of Judea in the days of King Herod, then the astronomers came from the East to Jerusalem and said “Where is the king of the Jews that is born? Truly, we saw his star in the East and we came to pay worship to him.”] (Matthew 2:1-2)
It is noteworthy that in the Gospel of Matthew, the Magi are not classified as kings (this is an apocryphal tradition, for which see below); instead, they are mentioned here as “tungolwitegan” [‘lit. planet-knowers, i.e. astronomers’].
Whereas the Gospel of Matthew does not specify the number of the Magi, the Missal of Robert of Jumièges follows the popular aprocryphal tradition that there were three Magi (a number derived no doubt, from the number of gifts that these wise men from the East bring to Christ). The Missal also provides a typical depiction of the Magi as wearing Persian clothing, recognisable by the so-called ‘Phrygian caps’.
Ða Herodes þæt gehyrde ða wearð he gedrefed 7 eal Hierosolimwaru mid him. 7 þa gegaderode Herodes ealle ealdras þæra sacerda 7 folces writeras 7 axode hwær Crist acenned wære. Ða sædon hi him “on Iudeiscere Bethlem. Witodlice þus ys awriten þurh þone witegan: ‘And þu Bethleem Iudealand, witodlice ne eart þu læst on Iuda ealdrum. Of ðe forð gæð se heretoga se þe recð min folc Israhel.'”.
[When Herod heard that, he became afraid and all of the Jerusalem-dwellers with him. And then Herod gathered all the elders of the priests and the writers of the people and asked where Christ had been born. Then they said to him: “In Bethlehem of Judea. Truly thus it is written by the prophet: ‘And you Bethlehem, in the land of Judea, are truly not the least among the elders of Judah. From you the leader goes forth, he who rules my people Israel.'”.] (Matthew 2:3-6)
The prophecy referred to and cited by one of these “Hierosolimwaru” is Micah 5:2.
The Missal of Robert of Jumièges shows Herod on his throne, surrounded by his advisors; one of them, on the outer right, points up to the Star of Bethlehem. The two advisors closest to Herod lift up five and two fingers, respectively – a reference to Micah 5:2? Maybe. The fact that King Herod wears a Phrygian cap similar to the ones worn by the Magi might indicate that the artist of the Missal already associated the Magi with kings (for which, see below).
Herodes þa clypode on sunderspræce ða tungelwitegan 7 befran hi georne hwænne se steorra him æteowde. And he asende hi to Bethlem 7 ðus cwæð: “Farað 7 axiað geornlice be þam cilde 7 þonne ge hyt gemetað cyþað eft me þæt ic cume 7 me to him gebidde”. Ða hi þæt gebod gehyrdon þa ferdon hi, 7 soþlice se steorra þe hi on eastdæle gesawon him beforan ferde oð he stod ofer þær þæt cild wæs. Soþlice þa ða tungelwitegan þone steorran gesawon fægenodon swyðe myclum gefean. 7 gangende into þam huse hi gemetton þæt cild mid Marian hys meder 7 hi aðenedon hi 7 hi to him gebædon. And hi untyndon hyra goldhordas 7 him lac brohton þæt wæs gold 7 recels 7 myrre.
[Herod then spoke in private to the astronomers and asked them eagerly when the star had shown itself to them. And he sent them to Bethlehem and said thus: “Go and ask eagerly about the child and when you meet it tell me afterwards so that I might come and worship him.” When they heard that command then they travelled, and truly the story, which they saw in the East, went before them until it stood over the place where the child was. Truly, when the astronomers saw the star, they rejoiced with much faith, and, going into the house, they met the child with Mary his mother and they paid worship to them and they worshipped them. And they unclosed their gold-hoards and brought them a gift, that was gold, frankincense and myrrh.] (Matthew 2:7-11)
It is notable here that the Gospel indicates that the Magi only met Christ and his mother – there is no reference to Joseph, who, consequently, is often absent from depictions of the Adoration of the Magi, as in the Missal of Robert of Jumièges:
The Missal’s depiction of the Magi in the Adoration scene shows some notable differences to the Magi on horseback in the same manuscript. They are still wearing their Phrygian caps, but appear to have lost their pants and shoes (a sign of humility?); one of them had a beard while on his horse, but now all of them are clean-shaven (on the importance of bearded Magi, see below).
And hi afengon andsware on swefnum þæt hi eft to Herode ne hwyrfdon ac hi on oðerne weg on hyra rice ferdon.
[And they received a warning in their dreams so that they did not turn to Herod afterwards but travelled to their realm via another road.] (Matthew 2:12)
And that is the last we heard of the wise men from the East in the Gospel of Matthew. The Missal of Robert of Jumièges shows how the three Magi received their warning while they slept under one blanket. Notably, they had kept their clothes (and Phrygian caps!) on:
Psalm 71:10-11 and the Magi as kings
The Magi in the tenth-century Benedictional of St Æthelwold are depicted without Phrygian caps but with crowns, instead. The notion that the Magi were kings is not derived from the Gospel of Matthew, but stems from the interpretation of Psalm 71:10-11 (according to Vulgate reckoning). Here is the relevant Latin passage from the twelfth-century Eadwine Psalter, along with its Old English gloss:
Reges Tharsis & insulae munera offerent. reges Arabum & Saba dona adducent. Et adorabunt eum omnes reges terrae. Omnes gentes seruient ei.
Kininges 7 iglonde of tarsis læc brohton. Kininges of Arabe 7 Feredæ giefa to geledæþ. 7 gebiddaþ hine eællæ kininges of eorðæn. Eællæ diodæ þeowigæþ him.
[The kings and the island of Tharsis brought treasure. Kings of Arabia and Saba bring gifts and all kings of earth worship him. All nations serve him.]
The Eadwine Psalter itself is beautifully illustrated with literal interpretations of the Psalms – the illustration of Psalm 71 features an image of three kings offering gifts to Christ:
Whereas the Eadwine Psalter depicts three kings offering their gifts to an adult Christ, the eleventh-century Bury St Edmunds Psalter illustrates the same passage of Psalm 71 with a depiction of the Adoration of the Magi, giving gifts to the baby Jesus:
If you look closely (you can zoom in on the image here), you can see that one of the Magi is wearing a Phrygian cap and the other two are wearing crowns. The Magi are further differentiated: the Phrygian cap Magus is clean shaven, the standing Magus has a beard, while the kneeling Magus has an even longer beard. This differentiation between the Magi (in this case in terms of age: young, middle-aged, elderly) became a common topos in depictions of the Adoration of the Magi – representing different age classes, the Magi symbolize mankind in its entirety (similarly, in later traditions, the Magi are differentiated for race).
The importance of beards: The Franks Casket and Bishop Cuthwine’s Carmen Paschale
The earliest known depiction of the Adoration of the Magi from Anglo-Saxon England is found on the front panel of the Franks Casket, an early 8th-century whalebone box now kept in the British Museum. the Magi, here led by a duck (or dove), are clearly differentiated in terms of age: beardless, semi-beard, full beard.
There is one more depiction of the Magi with Anglo-Saxon origins that differentiates between the Magi through their beards. It is found in a ninth-century Carolingian manuscript of Sedulius’s Carmen Paschale (an epic re-write of the Gospels) :
As I have discussed in another blog post (An Anglo-Saxon comic book collector: Cuthwine and the Carmen Paschale), this manuscript was copied from a book once owned by the Anglo-Saxon Bishop Cuthwine (fl. 716-731) and its miniatures show the influence of an eighth-century English exemplar. As such, Cuthwine’s original copy may have had a similar image of the Magi; it would certainly have featured Sedulius’s poetic paraphrase of Matthew 2:1-12:
So, watching the light fixed high in the sky before them,
The wise men made haste to follow the star with its royal twinkling.
They kept close to the hoped for road which under a subsequent
Dispensation has led adoring gentiles to the holy cradle.
And when together they had opened their treasures in reverence,
So that the precious objects themselves could point to Christ,
They poured out gold as a present fit for a new born king;
They gave him frankincense, a gift for a god; they offered him myrrh for his grave.
But why three gifts? Because the greatest hope we have in life
Is the faith which testifies to this number and the most high God
Who distinguishes all times, past, present, and future,
Always is, always was, and always will be possessed
Of his triple power. Then the Magi, warned from on high
By a dream to despise the commands of the threatening tyrant,
Changed their itinerary, and, proceeding by alternative routes,
Returned to their homeland. Thus we also,
If we wish to reach our holy homeland at last,
After we have come to Christ, should no longer return to the evil one. (bk. II, ll. 89-106, trans. Springer 2013)
By exhibiting this valuable lesson, the Magi themselves, it seems, were deemed worthy of adoration in early medieval England.
If you liked this post, you may also enjoy other posts about illuminated manuscripts:
- A medieval manuscript ransomed from Vikings: The Stockholm Codex Aureus
- Teaching the Passion to the Anglo-Saxons: An early medieval comic strip in the St Augustine Gospels
- The Illustrated Old English Hexateuch: An early medieval picture book
Works referred to:
- Sedulius, The Paschal Song and Hymns, trans. C. P. E. Springer (Atlanta, 2013)
Eduard Sievers (1850 – 1932) and Pieter Jacob Cosijn (1840 -1899) were both scholars in the field of Old English Philology. While the former is still well-known today (Sievers laid the foundation for the study of Old English metre and his ‘five types’ of Old English poetic verse lines are still taught in every Old English class room), the latter has become somewhat obscure. The two scholars were acquainted with one another and maintained a fruitful correspondence. In this guest blog, my student-assistant Jodie Mann uncovers some aspects of their relationship, including a potential falling out between the two.
Cosijn and Sievers: A tale of two scholars
On the face of it, the friendship between Eduard Sievers and Pieter Jacob Cosijn seems unsurprising. Both were professors in their respective fields of research – Cosijn of Germanic and Anglo-Saxon Philology at Leiden and Sievers of Germanic and Romance Philology in Jena, Tübingen, Halle and Leipzig – and both were respected scholars in the field of Germanic studies. Indeed, Barend Symons (1853-1935) stated in Cosijn’s obituary that Cosijn’s name should be added to the list of most important Anglo-Saxon scholars, along with that of Sievers (Symons, 1900:23). However, a closer look at the letters between these two men reveals a friendship that may have been viewed as something of an odd pairing to those who knew them well.
Both men were prolific letter writers, but this is hardly surprising given the times in which they lived. Most scholars of the day kept up an inspiring and impressive number of correspondents. Of course, this was the only method available that allowed them to collaborate with each other on papers, receive peer feedback on their work, and check to see they weren’t reinventing the wheel by doing something that someone else had already done. Without international bibliographical databases, barring library catalogues, scholars had to rely on correspondence heavily. Furthermore, due to the innovation in railways and the spread of a rail network across Europe in the latter half of the nineteenth century, it was much easier and faster to send letters. As evidenced by the series of letters I will be examining in this article, it was quite easy for a letter to reach Leipzig from Leiden within twenty-four hours.
However, these scholarly relationships were not without certain pitfalls. In this case, Cosijn was something of an outsider when compared with the superstar Junggrammatiker (a highly influential group of linguists, based in Germany). Cosijn came from humble beginnings and was a gifted pupil at school, but he was never formally trained as a historical grammarian. Indeed, as a result of skipping a year at school (a fact he later regretted, according to Symons), he had only a fraction of the usual training in Greek and Latin. But his passion was historical grammar, and thus he taught himself. He eventually became an accomplished Germanicist in his own right, having instructed himself in Gothic, Old English, Old Norse, Old High German and a number of the modern Germanic tongues and their dialects (Cook, 1901:389).
Enter Eduard Sievers, a celebrity of the German circle of scholars and lauded for his work as a Junggrammatiker. He too came from humble beginnings but had the good fortune to have his talents recognised by a wealthy patron. He also attended the Gymnasium, but where Cosijn skipped a year, Sievers’ schooling was more complete and, with further help, he was able to enter the University of Leipzig in 1867 to study classical and German philology (Pope, 1998:177). Thus, his training was entirely formal. His time as a student at Leipzig also brought him into contact with Wilhelm Braune (1850-1926) and Hermann Paul (1846-1921). This was fortuitous as it linked Sievers with the Junggrammatiker group and allowed him to become contributor and twice editor-in-chief of the Beiträge zur Geschichte der deutschen Sprache (Pope, 1998:179).
A Harsh Critic: Cosijn’s Style of Peer Reviewing
In addition to Braune and Paul, Sievers was also a colleague of Richard Paul Wülcker (also spelled Wülker; 1845-1910), another German Anglo-Saxonist and co-founder of the journal Anglia in 1877. And it is here that we find a curious incident regarding Cosijn, Wülcker and Braune, which is discussed in a short series of letters between Cosijn and Sievers between 27 June 1894 and 30 June 1894. What follows is a prime example of how scholarly disputes could be either managed or mismanaged and is a testament to the different characters of both Cosijn and Sievers.
Cosijn and Sievers had enjoyed a long relationship of correspondence since the mid 1870’s (according to the records in the Leiden University Library) but in June of 1894, Cosijn writes to Sievers with something of a chip on his shoulder regarding Sievers’ colleague Wülcker. He begins by explaining that he had recently written a criticism of Wülcker’s latest volume of Grein’s Bibliothek der angelsächsischen Poesie. Cosijn found the volume unoriginal and had hoped for something more critical. Needless to say, Cosijn’s review pulls no punches and he is entirely unapologetic about this. According to Symons, this was par for the course with Cosijn and he had ruffled many a scholarly feather during his career. In Cosijn’s opinion:
… der text ist ur-schlecht, ur-dumm, und noch etwas mit ur, wenn es nur elend bedeutet.
[… the text is very bad, very stupid, and something else with ‘very’ if it means just miserable.]
He goes on to say that Wülcker is ‘smug’ and ‘stupid’ and that he cannot believe that such an ‘idiot’ is still allowed to walk the halls of Leipzig University! Strong words indeed! But what brought this all on? The answer may be found in Cosijn’s difficulty in getting a certain work published.
A Case of Mistaken Theft
Of Cosijn’s publications, his Altwestsächsische Grammatik is the only major work of grammar on a Germanic language that he was able to get published; it was released in 1883. A little before this (1881-1882), Sievers had also published an Anglo-Saxon Grammar (Angelsächsische Grammatik). It seems that Cosijn was heavily influenced by this work, because ten years later, when he attempted to publish a shorter, reworked edition of his previous work (his Kurzgefasste altwestsächsische grammatik or Concise Old West-Saxon Grammar) he ran into a little trouble.
In the same letter as his negative comments about Wülcker, Cosijn reveals that he has been accused of plagiarism by Wilhelm Braune, who has taken official action by enlisting the publisher Niemeyer to back up the claim. Not only this, but Cosijn believes that as a result of his not being part of the Wülcker ‘clique’, which includes Braune and Sievers, his work has now also been branded as ‘contraband’ by the acclaimed academic teacher Karl Luick (1865-1935; an Austrian philologist, also a fan of Sievers). However, what begins as an affronted outburst on Cosijn’s part is in fact a plea to Sievers to not believe the allegations and to continue being his friend and collaborator. He ends the letter with a heartfelt request for Sievers’ benevolence and to confirm his own visit to Sievers in the following month.
What will the Neighbouring Scholarly Circle Say?
One can only speculate as to Cosijn’s anticipation of Sievers’ reply. Sievers was prone to mood swings, bouts of hypochondria and the occasional nervous breakdown (Pope, 1998:180). As a long-time friend and collaborator, Cosijn would have known this as Sievers had previously mentioned personal matters in his letters, albeit not in great detail. But they had met in person at previous functions and on scholarly visits.
In this case, however, it seems Sievers’ mood was good and his response shows the hallmarks of a level-headed scholar who bears no ill will towards his colleagues. He responds within a day to Cosijn’s letter with a long letter and an extra note on the 28th and 29th of June assuring Cosijn that Wülcker is not to blame for the accusation at all. It turns out that Sievers had promised Niemeyer a revised edition of his own Angelsächsische Grammatik. As Cosijn had not informed Sievers of his plan to publish his Concise West-Saxon Grammar, Sievers had not been able to inform Niemeyer of this, even though he had been giving Cosijn advice on this very same publication in prior correspondence (a full edition of this correspondence will be published in 2018). Thus, Braune and Niemeyer incorrectly assumed that Cosijn was trying to steal Sievers’ thunder.
Cosijn writes back to Sievers on 30 June 1894 thanking him for the explanations and expressing his happiness at the upcoming visit to see Sievers the following month. Thus, it seems that all ended well, thanks to the swift delivery of letters between Leiden, Leipzig and back.
Cosijn’s friendship to Sievers, despite their steady frequent correspondence, is never mentioned in the better-known obituaries of either Sievers or Cosijn. In fact, the latter’s contributions to the field of Old Germanic Philology in general and Anglo-Saxon Studies in particular remains somewhat obscure. It is my fervent hope that the forthcoming editions of Cosijn’s correspondence with such great names as Henry Sweet and Eduard Sievers will re-establish him in his rightful place as an important, if underappreciated historical Germanicist.
This guest blog by my student-assistant Jodie Mann is part of the project Pieter Jakob Cosijn’s Correspondence and Scholarly Collaboration at the End of the Nineteenth Century. On the 17th of November 2017, we are organising a conference on “Scholarly Correspondence on Medieval Germanic Language and Literature’ at Leiden University”; click here for more information: https://dutchanglosaxonist.com/research-and-publications/cosijn/scholarly-correspondence/
If you liked this blog post, you may also enjoy:
- Anglo-Saxonist, Plagiarist and Polyglot: James Platt Jr (1861-1910)
- Richard Morris: The Man Who Popularized Early English
- Benjamin Thorpe: The Man Who Translated Almost All Old English Texts
- Henry Sweet: The Man Who Taught the World Old English
- Cook, A. (1901). Pieter Jacob Cosijn. In Memoriam. The Journal of Germanic Philology, 3(3), 389-392. Retrieved from http://www.jstor.org/stable/27699137. Web.
- Pope, J.C. (1998). Eduard Sievers. Medieval Scholarship: Biographical Studies on the Formation of a Discipline, Volume 2: Literature and Philology. Ed. Damico, H. Garland Publishing. New York. 177-199. Print.
- Symons, B. (1900). Levensbericht P.J. Cosijn. Jaarboek 1900. KNAW. Amsterdam. 3-39. Retrieved from http://www.dwc.knaw.nl/DL/levensberichten/PE00004688.pdf. Web.
A great portion of the extant Old English corpus survives between the lines of Latin manuscripts, as interlinear glosses. Generally, these glosses provide a simple word-for-word Old English translation of the Latin text in order to aid the reader, but various alternative glossing methods existed. This blog post takes a look at what could be read between the lines in early medieval English manuscripts.
Save me, Lord: A simple word-for-word gloss in The Vespasian Psalter
This beautiful page from the eighth-century Vespasian Psalter shows the opening lines of Psalm 68. A careful look at the words SALVUM ME reveals a great number of animals hiding out among these letters (animals often feature in such illustrated capitals; for another example see my blog on A medieval manuscript ransomed from Vikings: The Stockholm Codex Aureus ). More interesting, linguistically speaking, are the little words written above the Latin: Old English glosses, that provide a word for word translation of these lines:
Halne mec doa god forðon ineodun weter oð sawle mine; gefestnad ic eam in lam grundes 7 nis spoed.
Salvvm me fac deus quoniam introierunt aqvę usque ad animam meam; infixus sum in limum profundi et non est substantia.
Save me, God: because the waters have come in unto my soul; I am fastened in the ground’s mud and there is no substance.
Here, the Old English glosses clearly follow the word order of the Latin and, thus, “animam meam” is glossed with “sawle mine” [soul mine], whereas “mine sawle” [my soul] would be a more natural word order in Old English. This type of gloss is the most typical kind of gloss found in early medieval English manuscripts.
When one word is not enough: Multiple glosses in The Lindisfarne Gospels
Created around the year 700, the Lindisfarne Gospels is possibly the most famous Anglo-Saxon manuscript. While it is known for its beautiful illumination, the Lindisfarne Gospels also contains a word-for-word gloss, added some 250 years after the original manuscript had been produced. The maker of this tenth-century gloss, a monk named Aldred, was not always satisfied with offering just one Old English translation for each Latin word. His work features several ‘multiple glosses’; that is, several Old English alternatives are offered for one Latin word. The example above shows Aldred’s four glosses for Latin desponsata ‘married’: biwoedded, beboden, befeastnad and betaht. As such, Aldred’s gloss may function as something of a thesaurus of Old English.
b, c, e, d, a: Paving letters in British Library, Cotton Tiberius A III
Some glossators also included some syntactical guidance, since Latin word order was markedly different from Old English word order. A good example of such syntactical guidance are the so-called ‘paving letters’ in the Old English gloss to this eleventh-century copy of the Benedictine Rule. Here, the word-for-word Old English translations above the Latin are preceded by a letter – these letters show the Old English word order. Rather than “deað dæghwamlice ætforan eagan gewenedne habban” [death daily before eyes with expectation to have], this should be read as “habban deað dæghwamlice gewenedne ætforan eagan” [to have death daily, with expectation, before your eyes] which, incidentally, is one of the forty-five “tools of good works” that Benedictine monks had to abide by.
. .. …. …: Dot glosses in the Lambeth Psalter
The scribe responsible for the glosses to the tenth-/eleventh-century Lambeth Psalter had a different system for indicating word order and syntactical relationships. A system of dots and commas underneath the Latin words provide the reader with extra information. The commas under “qui” and “tribuit”, for instance, show that the relative pronoun “qui” is the subject of the verb “tribuit”: ‘who gives’. The dots underneath the Latin words show the Old English word order: rather than “ic singe drihtne þam þe goda sealde me 7 ic singe naman drihtnes þæs heahstan”, we should read “ic singe drihtne þam þe sealde goda me 7 ic singe naman þæs heahstan drihtnes” [I sing for the Lord who gave goods to me and I sing the name of the highest Lord], if we put the dotted words in numerical order.
Now you see me, now you don’t: Scratched glosses in British Library, Royal MS 5 E XI
This eleventh-century manuscript of Aldhelm’s prose De virginitate shows yet another type of gloss: the so-called “scratched gloss”. These glosses were made without ink and, thus, were scratched into the parchment. As a result, these glosses are only visible from a particular angle (or, thanks to digital image editing, if you play around with contrast and brightness). In early medieval England, a user of this manuscript may have tilted the manuscript over in order to reveal the gloss. If he had done so for this manuscript, he would have seen that the Old English translation for Latin scribendi is “writende” [writing].
If you liked this blog post about manuscripts, you may also enjoy the following posts:
- Word processing in early medieval England: Browsing British Library, Royal MS 8 C III
- The Illustrated Psalms of Alfred the Great: The Old English Paris Psalter
- A medieval manuscript ransomed from Vikings: The Stockholm Codex Aureus
- The Illustrated Old English Hexateuch: An early medieval picture book
Many manuscripts were produced in early medieval England and quite a few have gained great renown for their beautiful illumination (such as the Lindisfarne Gospels), their famous texts (e.g., the Beowulf manuscript) or their interesting history (like the Codex Aureus, once kidnapped by Vikings). By comparison, British Library, Royal MS 8 C III, a late tenth-century manuscript, is relatively obscure. With hardly any illumination, some fairly standard texts in Latin and no exciting ‘back-story’, this Anglo-Saxon manuscript does not seem to have invited much scholarly (let alone popular) interest. This lack of attention is undeserved. As this blog post will demonstrate, this manuscript is full of interesting examples of ‘word processing’ in early medieval England.
Initials: Planned, faced and bitten
In most manuscript containing multiple texts, like Royal MS 8 C III, the start of each text is signalled by an initial letter that is larger than the rest of the text. These letters could be executed fairly simple or lavishly decorated. In case of the latter, the initials could be made by a different individual from the scribe responsible for the text; the scribe would then leave space on the page for the initials to be added at a later stage.
The first two texts in British Library, Royal MS 8 C III demonstrate this practice. For instance, the first word of the text starting on fol. 6v, a Latin exposition on the Mass, reads “rimum” but should probably have read “primum” [first]. The very first text in the manuscript, pseudo-Jerome’s De diversis generibus musicorum, even misses the first few words. In other manuscripts, this text starts with “Cogor a te ut tibi dardane de aliis generibus musicorum”, but here, on fol. 2r, the words “Cogor a te ut” are left out. They had probably been intended to be added as a full line of decorated letters, since a lot of space was left open at the top of the page:
These two instances of unexecuted initials notwithstanding, Royal MS 8 C III does feature several, simple initials. In two of them, the scribe (or a later reader) added a face; a third was rather beautifully decorated with a dragon biting an O so as to form a Q:
Justification: Space out your words or stretch out your N’s
If we want our text to be spread out evenly across the page, with straight left- and righthand margins, all we need to do is tell our word processor to “justify” the text. The word processor will then increase or decreates the letter- and word-spacing, creating our desired layout of the text. The Anglo-Saxon scribe of Royal MS 8 C III also appears to have liked justification; on fol. 81r, for instance, he ends his text with a heavily spaced line that reads “deo gratias” or rather “deo gra ti as”:
Elsewhere, our scribe experiments with justification of his lines through the extension of the letters N and V, seen here in the words “domino” and “unitur” (last line) and “invisibli” (penultimate line).
What if you can’t fit the end of the last word on the last line of the page? Do you hyphenate and force your reader to turn the page in order to finish the word, or do you add a lovely flourish and add your word’s end in the bottom margin? The Anglo-Saxon scribe of Royal MS 8 C III opted for the latter:
Avoid the hole!
Parchment (made of animal skin) was expensive and, so, it would generally be used, even if the parchment was slightly damaged. Upon finding a little hole in one of his pages, the scribe of Royal MS 8 CIII decided not to rip out the page (and risk jeopardizing the construction of the book!), but simply wrote around it:
Here we can clearly see the scribe increased the space between “in” and “baptismo” so as to avoid the hole.
In addition to experimenting with justification, juggling the ends of his words, and writing around holes in the parchment, the scribe of Royal MS 8 C III has one more spectacular word processing trick up his sleeve. Halfway through a rather standard theological text about the Mass, and for no apparent reason, he starts laying out the text of six consecutive folio sides (fols. 70v-72v) in a triangular form:
Given the value of parchment, why waste so much of it to form textual triangles? It is rather a mystery. Triangular-shaped texts are extremely rare in medieval manuscripts and I may devote a separate blog to their appearance in the future.
For now, I hope to have shown you that British Royal MS 8 C III is worth our attention. If you’re convinced, why not browse the manuscript yourself? It has been digitized and is available here.
If you liked this post, you may also appreciate the following blog posts about manuscripts:
- The Illustrated Psalms of Alfred the Great: The Old English Paris Psalter
- A medieval manuscript ransomed from Vikings: The Stockholm Codex Aureus
- The Illustrated Old English Hexateuch: An early medieval picture book
James Platt Jr (1861-1910) is a rather obscure figure in the history of Anglo-Saxon Studies. Undeservedly so. This guest blog by my student-assistant Amos van Baalen will discuss Platt’s tumultuous life, including his promising youth, subsequent plagiarism and his ultimate return to the ranks of respected scholars.
High hopes and harsh criticism: James Platt Jr arrives on the scene
“There are so few English Anglo-Saxon scholars that I shall not find it too hard to make a name among them,” James Platt Jr wrote in an introductory letter to Pieter Jacob Cosijn, a Dutch Professor of Germanic Philology and Anglo-Saxon. Despite his young age (he was only 21 at the time), Platt presents himself as a confident scholar; he had already read a number of papers at the prestigious Philological Society and one of his papers was due to be published in the Transactions of the Philological Society. This paper was a damning critique of Thomas Northcote Toller’s revision of Joseph Bosworth’s An Anglo-Saxon Dictionary (1838):
“[T]he continuation of the work by Toller appears to be almost as bad as the commencement of it by Bosworth—and that is saying a great deal. … A thorough criticism it would be impossible to give—a re-writing of the whole book would be easier” (Platt 1882-1884, 237-238).
One particularly snide piece of criticism in his paper is a list containing 128 Old English words that could not be found in the first 32 pages of the dictionary, which serves to underline Platt’s general belief that the dictionary was wholly inadequate:
Platt’s hostile review was certainly noticed among the Philological Society (Bankert 2003, 306, notes that Platt’s paper was criticized, mostly for its form, not its contents). Harsh though the criticism was, Toller does seem to have taken some of Platt’s remarks to heart: the dictionary’s 1898 edition and (primarily) its 1921 supplement (which can be accessed online here) actually do contain around two-thirds of the words in the list shown above (although the entries are sometimes spelled differently).
Platt’s rise to philological prominence and his high hopes for his own career in Anglo-Saxon Studies would prove to be short-lived, however.
A Philologist’s Fall from Favour: Platt and Plagiarism
During the early 1880s, Platt received accusations of plagiarism. Three prominent scholars of Old English and Old Germanic languages were involved in these accusations: Pieter Jacob Cosijn, Henry Sweet and Eduard Sievers (see Bremmer 1991, xxi-xxiv). The correspondence between Platt and Cosijn (which can be found in the Leiden University Library) bears witness to how Platt operated. After introducing himself to Cosijn (see above), Platt asked him for specific information on historical linguistic matters. In one letter, he had asked Cosijn to send him Dutch words with the feminine agentive suffix -igge/-egge, such as Mod. D. dievegge ‘female thief’. Platt subsequently used the information provided by Cosijn in an article about Old English words with a similar suffix -icge (“Angelsächsisches,” Anglia 6 (1883): 171-78). Regrettably, Platt ‘forgot’ to attribute this information to Cosijn in the article itself. In Platt’s own words, this was because “[he] introduced the remarks about the igge words in Dutch at the last moment” and therefore “did not see [his] way clear to acknowledge it in [Cosijn’s] name without making a heavy alteration”; Platt had apparently been asked to “alter as little as possible as [his] was the last proof out” (letter to Cosijn, 29 January 1883).
It soon turned out that Cosijn was not the only victim of Platt’s malpractice. Noted philologist Henry Sweet (see: Henry Sweet: The Man Who Taught the World Old English) warned Cosijn for Platt in a letter dated 3 February 1883:
Dear Sir, I feel it is my duty to give you some words of warning about a countryman of mine, Mr. J. Platt. He is in the habit of introducing himself to scholars as a friend of mine, extracting information from them, and then publishing it as his own without a word of acknowledgment.
Apparently, Platt had also used information from Henry Sweet and Eduard Sievers (a famous German historical linguist) without permission. Platt’s case was brought before the Philological Society and, as a consequence, Platt received (in Sweet’s words – letter to Cosijn, 19 March 1883) “a severe vote of censure” from the Council.
Ashamed and shunned by the Philological Society, Platt turned away from philological scholarship and he never seems to have informed his family about the plagiarism case. In James Platt the Younger: A Study in the Personality of a Great Scholar (), a biography of Platt written by his younger brother William, there is no mention of the plagiarism case. William simply makes reference to “a distinct lull in his philological activities” following this period in his life (10). According to William, James was hoping to take part in revising Bosworth’s dictionary, which he had criticised so severely. However, “one evening [James] abruptly announced […] that he had given up all idea of it!”. William reports that James felt “[his] health would not stand such a long concentrated effort” (11). It is not unlikely to think that Platt’s “severe vote of censure” from the Philological Society was the actual reason that prevented him from doing any further work on the dictionary. Bremmer (1991) certainly seems to think so when he decisively states that “[the vote of censure] put an end to Platt’s Anglo-Saxonist career” (xxiv).From Philology to Fiction: James Platt the Writer
The period in Platt’s life following this incident is marked by no real scholarly activity. However, he seems to have been quite occupied by various creative exercises. His brother William mentions that James “started a manuscript periodical” to which he and his brothers contributed articles and stories (W. Platt , 11). More intriguingly, Platt published a book of six horror stories called “Tales of the Supernatural” in 1894. This book has been uploaded to archive.org and may be found here. His biography mentions that the book was reviewed very favourably, with one reviewer even going as far to speak of “the advent of a writer of no common order, and one who will have to be reckoned with before long by the imaginative writers of his age” (W. Platt , 15). It would seem, then, that Platt was certainly not any stuffy old scholar!
A Triumphant Return: Platt and the Oxford English Dictionary
It would not be long before his attention returned to more scholarly pursuits. In addition to publishing articles in various journals from the early 1890s onwards, his most significant contribution to scholarship in the later part of his life is arguably the assistance that he provided to the Oxford English Dictionary (OED). Platt’s biography (W. Platt , 16-18) relates that he got in contact with Dr James Murray, the legendary founding editor of the OED, after he (in true Platt style) published a critique on the information provided in the entry for the word he. Murray was pleased with the article and Platt offered to help him with the dictionary. Starting in 1899, Platt supplied the OED with etymological information for loanwords from lesser-known languages, including those spoken in Africa, America and Asia. His decision to tackle lesser-known languages was apparently motivated by the great number of experts who were already dealing with well-known languages (W. Platt , 18) (Platt’s biography is included on the OED’s website [tip: scroll down!]).
As a Dutchman, I was pleasantly surprised to find out that Platt also contributed a number of articles to a Dutch weekly journal called Vragen en Mededeelingen [Questions and Notes] in January and early February of 1910. The journal published several of Platt’s articles (written in English) with such names as “Etymology of Toucan”, “Scottish ‘Z’ in Proper Names” and “The Pronunciation of ‘Gh’ in English”. Sadly, Platt would only be able to contribute for one month: he was just 49 years old when he died from “severe bronchial asthma” on 5 February 1910 (W. Platt , 23). Although he only contributed to Vragen en Mededeelingen for such a short period of time, he seems to have made quite an impact. The journal published a full-page obituary as the front page of the 18 February issue, in which it is stated that Platt’s death is “an irredeemable loss” (trans. from Dutch; Bense 1910, 73). Moreover, the editor writes the following concerning Platt’s qualities as a scholar: “We greatly fear that many a question will remain unanswered, because we do not believe he had an equal in terms of his knowledge of generally lesser-known languages” (trans.; Bense 1910, 73). This sentiment was apparently reflected in more than forty other obituaries in various publications, which likewise constituted “fine tributes to his scholarship” (W. Platt , 24).
It is clear, then, that James Platt’s youthful plagiarism did not permanently blemish his name. He ended up being a well-respected scholar who provided highly valued academic contributions during his, admittedly short, but fruitful life. It is hard to imagine why he is not more famous, seeing as he was praised by so many at the end of his life. I hope this blog post will in some way remedy his current obscurity.
This guest blog by my student-assistant Amos van Baalen is part of the project Pieter Jakob Cosijn’s Correspondence and Scholarly Collaboration at the End of the Nineteenth Century. On the 17th of November 2017, we are organising a conference on “Scholarly Correspondence on Medieval Germanic Language and Literature’ at Leiden University; see the call-for-papers (deadline 31st of August, 2017) for more information.
If you liked this blog post, you may also enjoy:
- Richard Morris: The Man Who Popularized Early English
- Benjamin Thorpe: The Man Who Translated Almost All Old English Texts
- Henry Sweet: The Man Who Taught the World Old English
Works referred to:
- Bense, J. F. “James Platt, jun.” Vragen en Mededeelingen. 1.1.7 (1910): 73.
- Bankert, Dabney Anderson. “T. Northcote Toller and the Making of the Supplement to the Anglo-Saxon Dictionary.” In: Textual and Material Culture in Anglo-Saxon England: Thomas Northcote Toller and the Toller Memorial Lectures, ed. Donald Scragg. Cambridge: D. S. Brewer, 2003. 301-322.
- Bremmer, Rolf H., Jr “Pieter Jakob Cosijn (1840-1899): A Dutch Anglo-Saxonist in the Late Nineteenth Century.” In: Notes on Beowulf. By Pieter Jacob Cosijn, eds. Rolf H. Bremmer Jr, Jan van den Berg and David F. Johnson. Leeds: Leeds Studies in English, 1991. xi-xxxvi.
- Platt, James, Jr. “The Bosworth-Toller Anglo-Saxon Dictionary.” Transactions of the Philological Society, 1882-4: Part 2 (1883), 237-246.
- Platt, William. James Platt the Younger: A Study in the Personality of a Great Scholar. London: Simpkin Marshall, Hamilton, Kent & Co., Ltd., .
Some time ago, I created a number of grammar videos to help my students come to terms with Old English cases, gender, adjectives, nouns and verbs at their own pace. The videos have now been uploaded to YouTube and I have embedded them here below. In the videos, I make use of the first edition of Peter Baker’s Old English Magic Sheet (available here); an updated, third edition of the Magic Sheet is available here: http://www.oldenglishaerobics.net/resources/magic_letter.pdf . Camera and animation by Thomas Vorisek (Leiden University)
Old English Grammar Byte 1: Cases and gender
Old English Grammar Byte 2: Weak and Strong Nouns
Old English Grammar Byte 3: Weak and Strong Adjectives
Old English Grammar Byte 4: Weak and Strong Verbs
I hope you enjoy the videos!
Among all of his responsibilities, Alfred the Great found the time to invent the candle clock. As this blog post will demonstrate, Alfred, by no means, was the only Anglo-Saxon king to have a thing for candles.
Alfred the Great: Inventor of time management and the candle clock
The slogan “Eight hours labour, eight hours recreation, eight hours rest” is supposed to have been coined by the social reformer Robert Owen (d. 1858); but the Anglo-Saxon King Alfred the Great (d. 899) seems to have divided his time in a similar way. According to the twelfth-century chronicler William of Malmesbury:
he [Alfred] so divided the twenty-four hours of the day and night as to employ eight of them in writing, in reading, and in prayer, eight in the refreshment of his body, and eight in dispatching the business of the realm. There was in his chapel a candle consisting of twenty-four divisions, and an attendant, whose peculiar province it was to admonish the king of his several duties by its consumption. (source)
Assuming that Alfred regarded writing, reading and praying as recreation – Alfred’s daily routine, as described by William, is quite similar to Robert Owen’s slogan.
William’s reference to “a candle consisting of twenty-four divisions” refers to a famous story related in Asser’s Life of Alfred (893), which recounts how Alfred invented a “candle clock” consisting of six candles (not one), which each burned for four hours:
By this plan, therefore, those six candles burned for twenty-four hours, a night and day, without fail… but sometimes when they would not continue burning a whole day and night, till the same hour that they were lighted the preceding evening, from the violence of the wind, which blew day and night without intermission through the doors and windows of the churches … the king therefore considered by what means he might shut out the wind, and so by a useful and cunning invention, he ordered a lantern to be beautifully constructed of wood and white ox-horn, which, when skilfully planed till it is thin, is no less transparent than a vessel of glass. … By this contrivance, then, six candles, lighted in succession, lasted four and twenty hours, neither more nor less, and, when these were extinguished, others were lighted. (source)
There you have it, in addition to defeating the Vikings (see: Lǣce Hwā: Doctor Who and Alfred the Great), suffering from painful diseases (see: Passion, Piles and a Pebble: What Ailed Alfred the Great?), translating the Psalms (see: The Illustrated Psalms of Alfred the Great: The Old English Paris Psalter), and coining the word ‘arseling’ (see: Arseling: A Word Coined by Alfred the Great?), Alfred also invented a candle clock! He truly was a king among kings.
Æthelwulf of Wessex: Coins and candle holders for the pope
Alfred may have gotten his interest in lights and candles from his father Æthelwulf of Wessex (d. 858). Upon his death, Asser reports in his Life of Alfred, Æthelwulf ordered an annual sum of money to be sent to Rome of which a major part was to be spent on lighting lamps at Easter:
He commanded also a large sum of money, namely, three hundred mancuses, to be carried to Rome for the good of his soul, to be distributed in the following manner: namely, a hundred mancuses in honour of St. Peter, specially to buy oil for the lights of the church of that apostle on Easter eve, and also at the cock-crow: a hundred mancuses in honour of St. Paul, for the same purpose of buying oil for the church of St. Paul the apostle, to light the lamps on Easter eve and at the cock-crow; and a hundred mancuses for the universal apostolic pontiff. (source)
Æthelwulf’s charity did not stop there. The ninth-century Liber Pontificalis (the book of Popes) relates how, upon visiting Rome with his son Alfred, gifted the Church of St Peter with many precious objects, including a silver candle holder:
a crown of pure gold weighing four pounds, an ornamental sword with gold inlay, a gilded silver candle holder in the Saxon style, a purple dyed tunic embossed with golden keys, a golden goblet, and numerous valuable robes. (R. Abels, King Alfred the Great: War, Kingship and Culture in Anglo-Saxon England, p. 53)
Upon his trip to Rome, Alfred may have learned a valuable lesson from his father: candles are candy for the pope!
Æthelred the Unready: Castigated by candles
While Alfred and his father Æthelwulf had positive experiences with candles, one of their kinsmen fared differently. As legend would have it, Æthelred ‘the Unready’ (d. 1016), Alfred’s great-great-grand-son, was traumatized by candles in his youth. William of Malmesbury relates the following incident in his Gesta regum Anglorum:
I have read, that when he was ten years of age, hearing it noised abroad that his brother [Edward ‘the Martyr’ (d. 978)] was killed, he so irritated his furious mother by his weeping, that not having a whip at hand, she beat the little innocent with some candles she had snatched up: nor did she desist, till herself bedewed him, nearly lifeless, with her tears. On this account he dreaded candles during the rest of his life, to such a degree that he would never suffer the light of them to be brought into his presence. (source)
As Æthelred grew up, he gained a reputation as being one of the worst kings in English history. He certainly was never able to fill his great-great-grandfather Alfred’s shoes, and we now know why: without the help of candles (or a candle clock), how could he ever have managed his time!?!
If you liked this post, you may also enjoy:
- Passion, Piles and a Pebble: What Ailed Alfred the Great?
- Arseling: A Word Coined by Alfred the Great?
- The Medieval in Middle-earth: Aragorn and Exiled Anglo-Saxon Kings
- Lǣce Hwā: Doctor Who and Alfred the Great
- The Illustrated Psalms of Alfred the Great: The Old English Paris Psalter
Over the last two years, parchment has proven to be a contentious issue in the UK Parliament. This blog post reconstructs a debate about parchment in the UK House of Commons in April 2016.
June 2017: The Queen and the Goatskin
Last week (June 12-18, 2017), various newspapers ran the story about a possible delay of the Queen’s Speech for the State Opening of Parliament (marking the formal start of the parliamentary year). The delay, it was said, would be caused by the fact that the speech had to be printed on goatskin and that the ink would take days to dry. While goatskin may remind some of medieval parchment (often made of the skin of goats), reporters were quick to point out that, while the monarch’s speech was indeed traditionally printed on parchment, no goats are harmed to produce present-day goatskin paper. Instead, it is high-quality paper that lasts for 500 years, bearing a watermark in the form of a goat. Be that as it may, the whole affair reminded me of April 2016, when parliamentary dealings with actual parchment were making headlines.
April 2016: Veni, vidi, vellum
On 20 April, 2016, the UK House of Commons held a debate to repeal a decision to stop printing the Acts of Parliament on parchment – a suggestion made made by the House of Lords in February of that year. The rationale behind the initial decision was to cut down the annual printing costs (£103,000 per year) by replacing the pricy parchment for high quality paper. James Gray, MP for North Wiltshire and instigator of the debate on 20 April 2016, pointed out that, despite the fact that Parliament could save perhaps £10,000 or £20,000 a year, parchment has some advantages over paper. His two main arguments for not abandoning vellum were 1) the longstanding tradition of using vellum for important documents and 2) the fact that parchment is more durable than paper.
The records of the proceedings are published here in the House of Commons Hansard and make an intriguing read – especially for a medievalist: the various MPs refer to precious medieval documents to praise the value of parchment. Sharon Hodgson, MP for Washington and Sunderland West, for instance, makes the point that, without parchment, we would not have had copies of Magna Carta, the Domesday Book and the Lindisfarne Gospels:
“Our most important documents have been printed or written on vellum, from the Magna Carta to the Domesday Book and a piece of important north-east English history, the Lindisfarne gospels. All these historical manuscripts have been preserved for posterity because they were printed on vellum. They have lasted through the ages due to vellum’s durable qualities, which have ensured that future generations can appreciate and respect our shared history. Surely the legislation that we make here is worthy of this small additional cost.”
Roberta Blackman-Woods, MP for the City of Durham, also raises the importance of the Lindisfarne Gospels (luckily without noting that it had been printed on vellum!):
“The issue is close to my heart because of the Lindisfarne Gospels. Everyone here will know their relevance to the north-east and to my Durham constituency. Produced in around 700, the gospels were written and painted on vellum, without which the gospels simply would not be with us today. Not just old relics, they are important living texts for our understanding of the culture and heritage of the north-east and elsewhere.”
Reading how present-day politicians refer to medieval documents as being relevant cultural products is, of course, a joy for any medievalist. And who could deny the stunning cultural impact the beautiful Lindisfarne Gospels still have today? (check them out digitally here)
Not everyone agreed with upholding this medieval tradition of using parchment, even if one MP in favour of abandoning parchment (Paul Flynn for Newport West) still cited the medieval Welsh poem Y Goddodin:
I cherish the history of this country; I cherish the Book of Aneirin, Y Gododdin, presumably written on vellum:
“Gwyr a aeth i Gatreath
Godidog oedd eu gwedd”.
That goes back to the early centuries, before English existed as a language. Of course we treasure the past, and our heritage, but it has nothing to do with this century. We have other ways of maintaining a record.
The 13th-century Book or Aneirin was indeed written on vellum and, while the poem Y Gododdin is older than its manuscript (composed between c. 700 and 1100), it should be pointed out that English was already around back then!
Nevertheless, while the long-standing tradition of reporting important matters on parchment may not have swayed everyone, there was another argument, one that strikes surprisingly close to home for myself.
Porck and parchment in Parliament
In order to make the point about the durability of parchment over the durability of paper, Tory MP Chris Skidmore (for Kingswood) cited one Henk Porck (the tweet by parliamentary journalist Richard Wheeler above suggests that the name caused Sidmore some difficulties!):
Europe’s leading expert on the subject, Dr Henk Porck of the Netherlands national library, has gone on record as saying that current ageing tests for paper
“cannot be reliably predicted by means of the present artificial ageing tests.”
When it comes to printing our country’s laws, arguably our most important documents, we need to ensure that we have a clear assurance that the materials they are printed on will last the test of centuries, as vellum has. Paper-printed Acts of Parliament may last a long time—I do agree that they last a significant amount of time—but it is not long enough, and we need all the details of what is being proposed.
This Henk Porck is, in fact, my dad, a bio-chemist who worked at the Koninklijke Bibliotheek (National Library of the Netherlands) as conservation scientist and curator of the Paper History Collection. His full quote on current, artificial ageing tests for paper reads “The rate of paper deterioration and other quantitative aspects of the natural ageing of paper, such as durability and permanence, cannot be reliably predicted by means of the present artificial ageing tests” and his report ‘Rate of paper degradation: The predictive value of artificial aging tests’ (2000) can be found here. In short, Henk Porck’s statement that the ageing of paper cannot be reliably tested was interpreted as a strong recommendation to use vellum instead of paper.
The statement (even though it did not advocate vellum per sé) proved convincing enough for Matthew Hancock, Minister for the Cabinet Office, who concluded the debate by noting that he was now in favour of retaining the tradition of printing the Acts of parchment:
My hon. Friend the Member for Kingswood (Chris Skidmore) brought his great and deep expertise to the debate, and told us why Dr Porck thinks we should print on goatskin. For that insight, I thank him. … On the basis of symbolism, cost and practicality, therefore, we should continue this great and long tradition.
So did my dad play a vital role in Parliament’s decision to hold on to using parchment? Unfortunately, that is not the full story.
Parchment wrapped around paper
Even though the House of Commons voted on 20 April, 2016, to keep using parchment ( 117 Ayes vs. 28 Noes), the House of Lords still decided to switch to using high-quality paper. In the end, a compromise was reached, which means that the Acts will now be printed on high-quality paper, but will have parchments covers, with the name of the legislation in caligraphy. Parchment wrappers! Understandably, some MPs responded with disgust, including MP Ian Liddell-Grainger who was cited in the Daily Mail as follows:
We never learn. You try to save pennies and you lose pounds. The history of parliament is the history of our nation. Remember history because you will need to learn those lessons.
[About the Article 50 Act (triggering Brexit)] It should be written on vellum. Because in a thousand years’ time people will ask, ‘what did they do in March 2017?
They will not read it on paper. Ancient man had it right.
Now that the UK Parliament has switched to paper (with parchment wrappers), it is to be hoped that they treat and store the paper with care. Should they be interested, ‘Europe’s leading expert on the subject’ and myself co-wrote an article about a late medieval text from 1527 on book preservation, which appeared with an English translation of the medieval text as T. Porck & H.J. Porck, ‘Eight Guidelines on Book Preservation from 1527: How One Should Preserve All Books to Last Eternally’, in: Journal of PaperConservation 13(2) (2012), 17-25. The article is available on Academia.edu. A summary was featured on this blog as “Do not give your books to children!” and other medieval tips for taking care of books
Imagine having to copy a lengthy medieval manuscript by hand – day in day out, crouched over your writing desk, dabbling away with your quill, for weeks, nay, months on end. No wonder some medieval scribes were relieved when the job was done. This blog post features a number of evocative colophons from early medieval English manuscripts which shed some light on the state of mind of these weary scribes.
‘Pray for me’ – Colophons in medieval manuscripts
Qui istum librum legat precat pro anima Sistan me scripsit. Amen
Whoever may read this book, pray for the soul of Sigestan who wrote me. Amen
This Sigestan’s plea to ‘say a little prayer for him’, added at the end of a tenth-century manuscript of Paschasius Radbertus’s De corpore et sanguine Domini is a typical early medieval colophon. Colophons were added at the end of a text or manuscript and usually ask the reader to pray for the scribe’s soul or give thanks to God. In addition, the colophon may identify the scribe responsible for the manuscript and reveal something of the scribe’s circumstances. The examples provided below suggest that those circumstances may not always have been very pleasant.
‘Three fingers write, but the whole body labours’
Writing with a quill was a full-body workout, if we are to trust the testimony of the following three medieval English scribes. The first wrote the following at the end of an eighth-century copy of Gregory’s Pastoral Care:
Qui nescit scribere laborem esse non putat. Tribus digitis scribitur totum corpus laborat. Orate pro me qui istum librum legerit.
[He who does not know how to write does not think that it is a labour. Three fingers write, the whole body labours. Whoever has read this book, pray for me.]
The scribe responsible for a tenth-century copy of Aldhelm’s De Virginitate wrote eerily similar lines:
Tres digiti scribunt totum corpusque laborat. Scribere qui nescit nullum putat esse laborem.
[Three fingers write and the whole body labours. He who does not know how to write thinks it is no work.]
A third attestation of similar lines in a scribal colophon of a twelfth-century manuscript (another manuscript of Aldhelm’s De virginitate) reveals that we are dealing with a popular maxim among scribes:
Tres digiti scribunt totum corpusque laborat
Scribere qui nescit nullum putet esse laborem.
Dum digiti scribunt uix cetera membra quiescunt.
[Three fingers write and the whole body labours. He who does not know how to write thinks it is no work. While the fingers write, the other members hardly rest.]
Anyone with a desk-job today can relate to this medieval sentiment!
The last chapter as a long-awaited harbour: Scribes getting metaphorical
Though his whole body may have quivered from the labour of his three fingers, the eighth-century scribe Æthelberht still had enough inspiration to come up with a beautiful metaphor. In his colophon to a copy of a commentary on the Psalm he likens the copying of a manuscript to an arduous sea journey:
Finit liber psalmorum. In Christo Iesu domino nostro … lege in pace — Sicut portus oportunus nauigantibus ita uorsus [for uersus?] nouissimus scribentibus. Edilberict filius berictfridi scripsit hanc glosam quicumque hoc legat oret pro scriptore. Et ipse similiter omnibus populis et tribubus et linguis et universo genem humano aeternam salutem optat —— in Christo, Amen, Amen, Amen ——
The Psalter is finished. In Christ our lord, read in peace. Like a timely harbour to sailors is the last line to scribes. Æthelberht, son of Berhtfrith, wrote this gloss. Whoever may read it, may he pray for the scribe. And he himself similarly desires eternal health for all people, tribes and tongue and for the entire human race. In Christ, Amen, Amen, Amen.
Interestingly, Æthelberht was not the only Anglo-Saxon scribe to compare a scribe finishing his copy to a sailor reaching port. In a tenth- or eleventh-century Aldhelm manuscript (now Cambridge,Corpus Christ College, MS 326), a scribe added the following lines in Latin:
Nauta rudis pelagi ut seuis ereptus ab undis
In portum veniens pectora leta tenet
Sic scriptor fessus calamum sub colle laboris
Deponens habeat pectore laeta quidem (source)
[A sailor, rescued from savage waves of the rough sea, coming into the harbour, holds a happy heart; So may a scribe, tired under the mountain of labour, laying down the quill, have a happy heart, indeed.
‘God help my hands’
The last example is a colophon in Old English that follows an eleventh-century version of Ælfric’s Old English De temporibus anni. This scribe shows some signs of fatigue. He duly notes his job is done, but seems to have had no spirit or energy left to come up with a proper maxim or a nice metaphor:
Sy þeos gesetnys þus her geendod. God helpe minum handum.
[Thus, let this composition be ended here. God help my hands]
This scribe was so tired, he did not even ask the reader to pray for his soul!
With that, this ship has reached its port. Though I have typed this with ten fingers, my body aches and so do my hands. Say a prayer for me.
If you liked this post, follow this blog and/or read the following blog posts:
- Scribal abuse in the Middle Ages
- Anglo-Saxon Cryptography: Secret Writing in Early Medieval England
- “Do not give your books to children!” and other medieval tips for taking care of books