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What was it like to grow old in the Middle Ages? Were white hairs a guarantee for respect or were they a pitiable token of endured hardship? Did the medieval people long to grow old or did they fear their ever-growing tally of years? This blog looks at some of the downsides of growing old in early medieval England and identifies some cases of what may be termed ‘gerontophobia’, the fear for old age.
Some misconceptions about medieval old age
In February 2019, my book Old Age in Early Medieval England: A Cultural History was published. In its introduction, I tackle a number of misconceptions concerning old age in the Middle Ages:
- “People did not grow old back then” (They did. Theodore of Tarsus (602-690) became archbishop of Canterbury at the age of 67 and remained in office for 21 more years)
- “In the Middle Ages, people were considered old at the age of 40” (No. Texts of the period set the onset of old age around the age of 50)
- “Because there were fewer elderly back then, the senior members of a community were highly respected and revered.”
This last misconception has found some scholarly support: John Burrow, for instance, maintained that the Anglo-Saxons (the inhabitants of early medieval England) privileged old age above all other age categories. The later Anglo-Saxon period has even been termed “the golden age for the elderly”. This image of early medieval England as an El Dorado for the elderly, however, is one-sided and incomplete. My the book covers a broad range of sources, ranging from encyclopaedic notes to homilies, heroic poems, wisdom literature and hagiography, which suggest a much more complicated and ambivalent attitude towards old age and the elderly among the Anglo-Saxons. In this blog post, I will highlight some early medieval English texts that deal with the darker sides to old age, if only to redress the rather optimistic image of the early Middle Ages as a ‘golden age for old age’.
Priestly concerns: Ungodliness and an unabashed sexual appetite
While generally they associated old age with wisdom and piety, early medieval preachers were well aware that senectitude was no guarantee for godly behaviour. In fact, they regularly warned their flock for the senex sine religione, ‘the old man without religion’, along with the rich man without alms and the young man without obedience.  Another cautionary figure in Anglo-Saxon homiletic texts is the puer centum annorum, ‘child of a hundred years’. Ælfric of Eynsham (c. 955 – c. 1010), for instance, noted:
Eft cwæð sum witega, Puer centum annorum maledictus erit: Hundteontigwintre cild byð awyrged. Ðæt is on andgite, Se mann ðe hæfð ylde on gearum, and hæfð cildes þeawas on dysige, þæt se byð awyrged. Ælc treow blewð ær þan þe hit wæstmas bere, and ælc corn bið ærest gærs. Swa eac ælc godes cinnes mann sceal hine sylfne to godnysse awendan, and wisdom lufian, and forlætan idelnysse. 
[Again, a certain prophet said: Puer centum annorum maledictus erit (cf. Isa. 65:20): a hundred-year-old child is cursed. That is in the sense: the man who has old age in years, and has the customs of a child in foolishness, let him be cursed. Every tree blooms before it bears fruit, and every grain is first grass. Likewise every man of good pedigree must turn himself to goodness and love wisdom and forsake frivolity.]
Ælfric’s admonition to show behaviour appropriate to one’s age reflects his awareness that some old men persevere in the follies of youth.
A more specific concern of Ælfric’s appears to have been the unabashed sexual appetite of elderly people. In a letter, he classified the sexual needs of an elderly woman as shameful, since intercourse was only meant for procreation:
Hit byð swyþe sceandlic, þæt eald wif sceole
ceorles brucan, þonne heo forwerod byð
and teames ætealdod, ungehealtsumlice,
forðan ðe gesceafta ne beoð for nanum oðran þinge astealde
butan for bearnteame anum, swa swa us secgað halige bec.
[It is very shameful that an old woman should have sex with a man, when she is worn out with age and too old for childbearing, unchastely, because sexual relations are not meant for any other thing but procreation only, just as holy books tell us.]
Anglo-Saxon England, it seems, was no cougar country.
While virtuous behaviour was expected of old men, this was by no means a foregone state of affairs. In the end, what mattered was not the age of a man, but his religious devotion, as St. Brendan reassured the young St. Machutus after the latter had expressed doubts as to whether he was worthy of priesthood, given his youth: “Nelle þu þe tweogean forþon þe seo geonglicu eld nænigum ne deraþ gif he fulfremed biþ on his mode. Ne seo ealdlicu eld nænigum ne frameþ gif he biþ on his mode gewemmed” [‘Do not doubt since a young age harms no one if he is virtuous in his heart. Nor does old age benefit anyone if he is corrupt in his heart’].
Memento senescere: The terrors of old age
In the Old English heroic poem Beowulf, the old king Hrothgar warns the young hero Beowulf about all the dangers that await him: fire, floods, swords, spears and, finally, “atol yldo” [terrible old age]. Warnings about growing old are also found in Anglo-Saxon homilies, accompanied with vivid descriptions of the physical decay that comes with the years. An anonymous Anglo-Saxon homilist wrote:
Him amolsniað and adimmiað þa eagan, þe ær wæron beorhte and gleawe on gesihðe. And seo tunge awistlað, þe ær hæfde getinge spræce and gerade. And ða earan aslawiað, þa þe ær wæron ful swifte and hræde to gehyrenne fægere dreamas and sangas. And þa handa awindað, þa ðe ær hæfdon ful hwæte fingras. And þæt feax afealleð, þe ær wæs fæger on hiwe and on fulre wæstme. And þa teð ageolwiað, þa ðe wæron ær hwite on hiwe. And þæt oreð stincð and afulað, þe ær wæs swete on stence.
[His eyes weaken and become dim, that had been bright and keen of sight. And his tongue hisses, which had possessed fluent and skilful speech. And his ears become sluggish, which had been very swift and quick to hear beautiful stories and songs. And his hands bend, that had possessed fully active fingers. And his hair falls out, that had been fair in colour and in full abundance. And his teeth turn yellow, that had been white in appearance. And his breath, which had been sweet of smell, stinks and turns foul.]
Descriptions like these functioned to remind the audience of the impermanence of worldly pleasures. Just as wealth, joy, friends and status do not last forever, so, too, a man’s youth is not eternal and old age will get him in the end; a memento senescere – remember that you must grow old. The decrepit, aging body was a welcome device that Anglo-Saxon homilists could use to turn their audience’s hopes and minds towards the afterlife; an afterlife, as we shall see below, where old age was either absent or present, depending on whether you would end up in Heaven or Hell.
Heaven is a place without old age: Age in the afterlife
The Venerable Bede (673-735) wrote in his eschatological poem De die iudicii [Concerning Judgement Day] that in Heaven one would enjoy the greatest of joys and no longer suffer “fessa senectus” [wearied old age]. Literary representations of the Afterlife often enumerated the celestial joys in combination with the absence of certain horrors that typically included old age. The notion that old age is absent from Heaven regularly occur in Old English sermons; for my book, I have identified at least eleven homilies which list “geogoþ butan ylde” [youth without old age] as one of the assets of Heaven, along with light (without darkness), happiness (without sorrow) and health (without sickness). Being generally absent from Heaven, old age was naturally associated with Hell. At least one Anglo-Saxon homilist presented growing old to his flock as one of the “prefiguration” of Hellish torment, along with pain, death, the grave and torture. Want to know what Hell is like? Grow old!
Appreciation or apprehension?
Gehwær is on urum life. ateorung 7 werignys 7 brosnung þæs lichaman: 7 þeahhwæþere wilnað gehwa þæt he lange lybbe. Hwæt is lange lybban buton lange swincan? 
[Everywhere in our life is faintness and weariness, and decay of the body, and yet every one desires that he might live long. What is to live long but to suffer long?]
Why do people want to grow old, Ælfric asks, if all they will get in return is toil and pain? Ælfric’s remark is hard to reconcile with Burrow’s claim that the Anglo-Saxons preferred old age above all other age categories and the notion that the Anglo-Saxon period was ‘a golden age for the elderly’. Not only were the Anglo-Saxons well aware that old age was no guarantee for godly living, they also observed that there were serious downsides to growing old. Anglo-Saxon homilists referred to physical decrepitude in order to remind their audience of the transience of worldly things or to strike the fear of Hell into their hearts. Indeed, one of the alluring aspects of Heaven for an Anglo-Saxon was the absence of old age. Arguably, then, it is more apt to ascribe to the Anglo-Saxons an apprehension for old age, rather than an unequivocal appreciation.
If you are interested in old age in early medieval England, I am absolutely thrilled that I can now highly recommend my own book!
- Thijs Porck, Old Age in Early Medieval England: A Cultural History, Anglo-Saxon Studies 33 (Woodbridge: Boydell Press, 2019)
 J. A. Burrow, The Ages of Man: A Study in Medieval Writing and Thought (Oxford, 1986), p. 109.
 S. Crawford, ‘Gomol is snoterost: Growing Old in Anglo-Saxon England’, in Collectanea Antiqua: Essays in Memory of Sonia Chadwick Hawkes, ed. M. Henig and T. J. Smith (Oxford, 2007), p. 59.
 The senex sine religione often features in a list of the ‘Twelve Abuses’, see Two Ælfric Texts: The Twelve Abuses and The Vices and Virtues, ed. and trans. M. Clayton (Cambridge, 2013), pp. 34–48.
 Homilies of Ælfric: A Supplementary Collection, ed. J, C. Pope, EETS os 259–60 (Oxford, 1967–8), hom. 19, ll. 19–25.
 Angelsächsische Homilien und Heiligenleben, ed. B. Assmann (Kassel, 1889), hom. 2, ll. 157–61.
 The Old English Life of Machutus, ed. D. Yerkes (Toronto, 1984), p. 13, ll. 8–12.
 Klaeber’s Beowulf, ed. R. D. Fulk, R. E. Bjork and J. D. Niles, 4th ed. (Toronto, 2008), ll. 1758–68.
 Wulfstan; Sammlung der ihm zugeschriebenen Homilien nebst Untersuchungen über ihre Echtheit, ed. A. S. Napier (Berlin, 1883), hom. 30, p. 147, ll. 23–31, p. 148, ll. 1–7.
 Bede, De die iudicii, ed. and trans. G. D. Caie, The Old English Poem Judgement Day II (Cambridge, 2000), l. 129
 The Vercelli Homilies and Related Texts, ed. D. G. Scragg, EETS os 300 (London, 1992), hom. 9, ll. 84–5.
 Ælfric’s Catholic Homilies: The First Series, ed. P. Clemoes, EETS ss 17 (Oxford, 1997), hom. 32, ll. 213–9.
Do you ever wonder what gifts to buy for your loved ones? For the Anglo-Saxons, matters appear to have been rather simple: when in doubt, give them a horse! This blog post considers some notable examples of equine gift giving in early medieval England.
Horses for heroes: Rewards in Beowulf and The Battle of Maldon
What better way to reward a hero who has rid your people of a rampaging monster than giving him a royal steed? Try eight. In the Old English poem Beowulf, King Hrothgar celebrates Beowulf’s defeat of Grendel by lavishing the hero with gifts, including “wicga ond wæpna” [horses and weapons] (l. 1045a):
Heht ða eorla hleo eahta mearas
fæted-hleore on flet teon,
in under eoderas; þara anum stod
sadol searwum fah, since gewurþad;
þæt wæs hilde-setl heah-cyninges
ðonne sweorda gelac sunu Healfdenes
efnan wolde (ll. 1035-1041a)
[Then the lord of warriors commanded eight horses, golden-cheeked, to be led to the floor, inside within the precincts; On one of them stood a sadle decorated with artistries, made worthy with treasure; that had been the battle-seat of the high king when the son of Healfdene (i.e. Hrothgar) would engage in the play of swords.]
As it befit a loyal retainer, Beowulf shares his spoils with his own lord when he returns home. He gave four of the horses to his uncle, King Hygelac (ll. 2163b-5a: “feower mearas … æppel-fealuwe” [four apple-yellow horses]), and three to Queen Hygd (ll. 2174b-5a: “þrio wicg … swancor ons sadol-breoht” [three horses, slender and brigh-saddled]. As it turns out, Beowulf only kept one horse for himself – possibly the one with Hrothgar’s fancy saddle.
Hrothgar’s horsy gift is not unique within the Old English poetic corpus. The Battle of Maldon, a poem celebrating a lost battle against the Vikings (see: The Battle of Maldon: A Student Doodle Edition), also features an intriguing reference to equine gift giving. In the heat of battle, a man named Godric flees the field on his leader’s horse – a treacherous deed, made all the worse since Godric himself had been given various horses in the past:
Godric fram guþe, and þone godan forlet
þe him mænigne oft mear gesealde.
He gehleop þone eoh þe ahte his hlaford,
on þam gerædum, þe hit right ne wæs. (The Battle of Maldon, ll. 187-190)
[Godric went from the battle, and abandoned the good one, who had often given many a horse. He leaped upon the horse that his lord owned, into the trappings, although it was not just.]
The irony of the situation is clear: the lord had given his retainers horses in return for future loyalty in battle, but Godric, instead, stole away on his lord’s horse. As we shall see below, the gifting of horses was no mere poetic fancy: there are various examples of recorded equine gifts in Anglo-Saxon history.
Regifting a horse: How St Aidan looked King Oswine’s gift horse in the mouth
Perhaps the most famous example of an Anglo-Saxon gift horse was the horse given to St Aidan by King Oswine of Deira (d. 651). Aidan, impressed though he was with the gift, decided to regift the horse to a beggar. These events are recorded by Bede, in his Ecclesiastical History of the English People (731) as follows:
He [King Oswine] had given an extraordinarily fine horse to Bishop Aidan, which he might either use in crossing rivers, or in performing a journey upon any urgent necessity, though he was wont to travel ordinarily on foot. Some short time after, a poor man meeting him, and asking alms, he immediately dismounted, and ordered the horse, with all his royal furniture, to be given to the beggar; for he was very compassionate, a great friend to the poor, and, as is were, the father of the wretched.
When the king got wind of the matter, he lashed out against the bishop:
This being told to the king, when they were going in to dinner, he said to the bishop, “Why would you, my lord bishop, give the poor man that royal horse, which was necessary for your use? Had not we many other horses of less value, and of other sorts, which would have been good enough to give to the poor, and not to give that horse, which I had particularly chosen for yourself?” To whom the bishop instantly answered, “What is it you say, O king? Is that foal of a mare more dear to you than the Son of God?”
Clearly, the king was upset about Aidan regifting the royal horse to a beggar. Soon, however, the king realized his reaction was uncalled for – since the bishop had been given the horse, he was free to do with it whatever he liked:
Upon this they went in to dinner, and the bishop sat in his place; but the king, who was come from hunting, stood warming himself, with his attendants, at the fire. Then, on a sudden, whilst he was warming himself, calling to mind what the bishop had said to him, he ungirt his sword, and gave it to a servant, and in a hasty manner fell down at the bishop’s feet, beseeching him to forgive him; “For from this time forward,” said he, “I will never speak any more of this, nor will I judge of what, or how much of our money you shall give to the sons of God.” (source)
The king’s initial reaction to Aidan’s decision to pass on the royal horse to a beggar is understandable and is related to the anthropological concept of the “inalienability” of the gift. Marcel Mauss, in his famous essay on gift giving, describes this concept as follows: “[e]ven when it [the gift] has been abandoned by the giver, it still possesses something of him. Through it the giver has a hold over the beneficiary” (source). In other words, the horse in some way still belonged to the king and the fact that a beggar now used the royal horse was an affront to Oswine himself.
Horses for heirs: The evidence from Anglo-Saxon wills
Various wills and testaments feature bequests of horses. The Anglo-Saxon noblewoman Wynflæd, for instance, showered her grandchildren with gifts; these included not only her finest bedlinnen (!?) but also her tame horses (her will is discussed here: Digging for early medieval grandmothers in Anglo-Saxon wills). Another will that abounds in equine bequests belonged to Æthelstan Ætheling (d. 1014), who left a variety of horses (some of which had been given to him by others) to members of his family and household:
Ic geann minon fæder Æþelræde cynge […] þæs horses þe Þurbrand me geaf. 7 þæs hwitan horses þe Leofwine me geaf. […] Ic geann Ælfsige. bisceope. […] anne blacne stedan. […] Ic gean Ælfwine minon mæssepreoste […] mines horses mid minon gerædon. […] 7 Ic geann Ælmære minon discþene […] anes fagan stedan. […] Ic geann Siferðe þæs landes æt Hocganclife. 7 anes swurdes. 7 anes horses. 7 mines bohscyldes. […] 7 Ic geann […] minon heardeorhunton þæs stodes. þe is on Colungahrycge. (source)
[And I grant my father, King Æthelred … the horse which Thurbrand gave me, and the white horse which Leofwine gave me. … I grant Bishop Ælfsige … a black steed. To my mass-priest Ælfwine I grant … my horse with my trappings. … I grant to Ælmær, my ‘dish-thegn’ a fallow steed. …. I grant to Sigeferth the land at Hockliffe and a sword, and a horse and my ‘bow-shield’. … And I grant … to my stag-hunter the stud farm which is in Coldridge.]
Æthelstan’s stud farm, which he gives to his huntsman, suggests that some horses were bred locally. However, not all horses in Anglo-Saxon England were homegrown, as the last section of this blog post will demonstrate.
Shipping horses overseas in the days of King Athelstan
In 926, a Frankish embassy came to the court of King Athelstan(d. 939) to ask the king for the hand of the king’s half-sister Eadhild. The embassy, sent by Duke Hugh the Great, brought a variety of gifts to woo the Anglo-Saxon king, including (of course) horses:
The chief of this embassy was Adulph, son of Baldwin earl of Flanders by Ethelswitha daughter of king Edward. When he had declared the request of the suitor in an assembly of the nobility at Abingdon, he produced such liberal presents as might gratify the most boundless avarice: perfumes such as never had been seen in England before: jewels, but more especially emeralds, the greenness of which, reflected by the sun, illumined the countenances of the bystanders with agreeable light; many fleet horses with their trappings, and, as Virgil says, “Champing their golden bits”. (William of Malmesbury, Gesta regum anglorum – source)
Needless to say, the horses (and various other gifts, including the sword of Emperor Constantine and the spear of Charles the Great) convinced Æthelstan to give the proposed marriage his blessing.
Notably, Athelstan himself was not a fan of the international horse trade. He forbid the sending of English horses overseas. However, he made an exception for those who were shipped off as a gift, recording the following in one of his lawcodes:
Seofoðe þ[æt] nan man ne sylle nan hors ofer sæ butan he hit gifan wille.
[Seventh: that no man should send a horse over sea except if he wants to gift it.
Equine gifts, it seems, were sanctioned by law!
Whether as a royal present, a reward for heroism, a treasured heirloom or an impressive bride price, a horse was the perfect gift in early medieval England!
If you liked this blog post, follow this blog and/or check out the following posts:
- The Medieval in Middle-Earth: Horses!
- Half-assed humanoids: Centaurs in early medieval England
- Sitting down in early medieval England: A catalogue of Anglo-Saxon chairs
With the upper body of a human and the lower body of a horse, centaurs are one of the most recognisable creatures of Greek mythology. However, these horse-human-hybrids also make their appearance in the cultural record of early medieval England, as this blog post demonstrates.
Half-horsed or half-assed half-humans
Depicted as they are in manuscript versions of The Marvels of the East, on the Bayeux Tapestry and on various early medieval English coins, centaurs were certainly no strangers to the Anglo-Saxons. The inhabitants of early medieval England were probably aware of the centaur’s origins in Greek mythology, which describes the centaurs as a legendary tribe of half-horses living in Thessaly and often at blows with the Lapiths (both peoples were said to descend from the twin brothers Centaurus and Lapithes, sons of Apollo; Centaurus mated with horses, Lapithes did not). A mention of the centaurs and Lapiths is found in the Old English translation of Orosius’s Historia adversus paganos:
On ðæm dagum wæs þætte Lapithe 7 Thesali wæron winnende him betweonum. Þonne þa Lapithe gesawon Thesali þæt folc of hiora horsum beon feohtende wið hie, þonne heton hi hie Centauri, þæt sindon healf hors, healf men, for þon hie on horse hie feohtan ne gesawen ær þa. (Bately 1980, p. 28)
[In these days it was that the Lapiths and Thessalians were fighting among themselves. When the Lapiths saw that the Thessalian people were fighting against them from their horses, then they called them ‘Centaurs’, that is half horse, half man, because they never before then saw them fight on horseback.]
A centaur-like being also gets a mention in The Marvels of the East: “Hi beoþ oð ðene nafelan on menniscum gescape 7 syððan on eoseles gescape” [they are in a man’s shape down to the navel and afterwards in the shape of an ass] (London, British Library, Cotton Vitelius A.xv, fol. 103v; see the image of this centaur above. For more on this fascinating text, see The Marvels of the East: An early medieval Pokédex). The idea that centaurs were half-assed, rather than half-horsed is also evident from the Old English gloss “healf man healf assa” [half man, half ass] for the Latin words centaurus, ippocentaurus and onocentaurus in an eleventh-century glossary:
On viking ships and in monastic rules: Centaurs in unexpected places
While centaurs might not seem amiss in texts about wonderful creatures, ancient histories and lists of obscure Latin words, references to these horse-human hybrids also pop up in more unexpected places. According to the anonymous author of the Encomium Emmae Regina (1041-1042), for instance, centaurs could be seen on the Viking longboats used by Swein Forkbeard when he invaded England in the year 1013:
On one side lions moulded in gold were to be seen on the ships, on the other birds on the tops of the masts indicated by their movements the winds as they blew, or dragons of various kinds poured fire from their nostrils. Here there were glittering men of solid gold or silver nearly comparable to live ones, there bulls with necks raised high and legs outstretched were fashioned leaping and roaring like live ones. One might see dolphins moulded in electrum, and centaurs in the same metal, recalling the ancient fable. (trans. Campbell 1949)
Who knew those Vikings were so keen to decorate their boats with such exotic and mythological animals?
Another surprising place to stumble on a mention of centaurs is in the late eleventh-century Old English translation of the Enlarged Rule of Chrodegang, a monastic rule that originated in the eighth century. In a chapter dealing with the difference between clerics under episcopal rule and clerics that were not ruled by bishops (‘acephalous’ or headless clerics), the latter are described as “gewitlease nytenu” [witless animals]. While they may pretend to be clerics, they lead base lives. They are neither clerical nor lay and, thus, the rule explicitly states, they resemble centaurs:
Hi sind gelice ypocentauris, þa ne synt naðer ne hors \ne/ men, ac synt gemenged, swa se bisceop cwæð, Ægðer ge cynren ge tudor is twybleoh. Þæra sceanda and þæra swæma mænigeo wæs æfre ure westdæl afylled.
[They are like centaurs which are neither horse nor men but are mixed as the bishop said, ‘Their kindred as well as their offspring is dual’ (a reference to Virgil’s Aeneid). Our western world was forever filled by a host of these imposters and idlers.] (trans. Langefeld 2003, p. 382)
Given their appearance on boats of Viking invaders and their link to unruly clerics, it seems centaurs did not have a good reputation in early medieval England. Matters change, however, when we take into account an important medical text.
Chiron, a centaur-doctor in the Old English Herbal
London, British Library, Cotton Vitellius c.iii opens with a full-page miniature of a man and a centaur offering a book to a blue-veiled individual. The texts that follow this miniature are the Old English Herbal and an Old English translation of Medicina de quadrupedibus [Remedies of four-footed animals]. The presence of this centaur is not an artistic flourish, as the entry in the Old English Herbal for the herb centaury demonstrates: “Eac ys sæd þæt Chyron centaurus findan sceolde þas wyrta þe we ær centauriam maiorem 7 nu centauriam minorem nemdon, ðanun hy eac þone naman healdað centaurias” (de Vriend 1984, p. 82) [It is also said that Chiron the centaur had to find the herb that we earlier called centauriam maiorem and now called centauriam minorem, thence they also have the name centaury]. The centaur offering the book at the start of this manuscript, then, is none other than Chiron, the wisest centaur of all Greek mythology and inventor of, among other things, botany and pharmacy!
This same Chiron is associated with the zodiac sign Sagittarius, which of course was also known to the Anglo-Saxons:
To sum up: Whether half-assed or half-horsed, on Viking boats or in monastic rules, as a mythological medicine man-horse or a zodiac sign, centaurs clearly left their mark (or: hoofprints) in the cultural record of early medieval England!
If you liked this blog post, you may also be interested in:
- Anglo-Saxon obscenities: Explicit art from early medieval England
- Anglo-Saxon aphrodisiacs: How to arouse someone from the early Middle Ages?
- Sitting down in early medieval England: A catalogue of Anglo-Saxon chairs
Works referred to:
- Bately, J. (1985). The Old English Orosius. EETS, s.s. 6 (London)
- Campbell, A. (1949). Encomium Emmae Reginae (London)
- Langefeld, B.T (2003). The Old English Version of the Enlarged Rule of Chrodegang: Edited together with the Latin Text and an English Translation. Münchener Universitätsschriften, Texte und Untersuchungen zur Englischen Philologie, Band 26 (Frankfurt am Main)
- de Vriend, H.J. (1984). The Old English Herbarium and Medicina de quadrupedibus. EETS 286 (London)
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)
The phrase ‘medieval obscenities’ typically bring to mind such curious late medieval depictions as the penis tree and obscene pilgrim badges featuring crowned vulvae being carried around by penises. This blog post deals with explicit art from an earlier period: the time of the Anglo-Saxons (c. 500-1100). As we shall see, the depiction of exposed genitalia served multiple purposes: from political commentary to markers of the monstrous, the diabolical and the sinful.
1) The Bayeux Tapestry erection
Perhaps the most famous depictions of nude figures in a work of early medieval art are found in the lower margins of the Bayeux Tapestry (made in the late 11th-century, by Anglo-Saxon nuns for a Norman patron). Whereas the main panels of the Tapestry depict the events leading up to and including the Battle of Hastings in 1066, the margins are home to an array of animals and human figures. It has been suggested that some of these marginal figures were meant as political commentary on the events depicted in the main panels. The scene of Harold Godwinson brought before William the soon-to-be-Conqueror, for instance, is accompanied by a virile and naked man reaching for an exposed woman whose hand gestures suggest discomfort. Is it possible that the Anglo-Saxon nuns were not-so-subtly comparing the interaction between William and Harold to non-consensual intercourse?
The Bayeux Tapestry features several other naked men with exposed appendages. The obscenity of these marginal scenes proved to be something of an obstacle for 19th-century, Victorian embroiderers who were intent on making a full-size replica of the tapestry. When I visited Reading Museum last year (where you can see the replica in a special gallery on the first floor), I noticed that at least one of the nude figures was given a pair of underpants:
(For more on censored nudity and the Bayeux Tapestry, see this blog by Christopher Monk)
2) Marvels of the East au naturel
The Marvels of the East is a catalogue of monsters that survives in two Anglo-Saxon manuscripts. The text, accompanied by illustrations, features descriptions of marvellous beasts (including exploding chickens!) and semi-humans (on this text, see The Marvels of the East: An early medieval Pokédex). Some of these humanoid monsters are depicted in their birthday suits. As Kim (2003) has noted, their full-frontal nudity acts as a marker of monstrosity: it sets these weird and wonderful creatures apart from mankind. This difference is particularly clear in the depiction of the Donestre (half-human, half-lion, who speak to travellers in their own languages, then eat them and cry over their victim’s heads): whereas the monsters are naked, their human victims are clothed.
3) Woden, a well-endowed god
Prior to their conversion to Christianity, the Anglo-Saxons practised Germanic paganism. Evidence for their pagan beliefs includes various grave goods, which imply that they believed in an afterlife where such material goods would come in handy. Archaeological finds in early Anglo-Saxon cemeteries include objects that feature depictions of what are believed to be pagan gods. Two such objects, both dating to the seventh century, feature depictions of the god Woden as a semi-naked warrior. By the looks of it, the pagan Anglo-Saxons assumed Woden was well endowed, indeed.
4) Phallic…er…Fallen angels in the Junius Manuscript
The so-called Junius Manuscript (a 10th-century manuscript containing Old English religious verse) features an interesting set of illustrations. In the depictions of the Fall of Angels, the fallen angels are depicted as losing their clothes and, in some cases, gaining visible, male genitalia (as opposed to their angelic, genderless and concealed counterparts). Possibly, the Anglo-Saxon artist masculinized the fallen angels because male nudity was associated with sin in Anglo-Saxon writings and art (see Karkov 2003, and examples below).
By the by, the Junius Manuscript also contains an intriguing depiction of Noah flashing his son Ham, which I have discussed in another blog post: Flashed after the Flood: Seeing naked fathers in Anglo-Saxon England.
5) Disrobed demons and strap-naked sinners in the Harley Psalter
The association of male nudity and exposed genitalia with sinfulness is further revealed by this depiction of Psalm 6:6 (“and who shall confess to thee in Hell”) in the Anglo-Saxon Harley Psalter (an 11th-century manuscript of the Psalms, featuring illustrations of literal interpretations of the Psalm texts). The sinners, wrapped in snakes, are all fully naked and the second one from the left is quite clearly a man. The two demons on the right, too, show distinctively masculine features (even if the rightmost demon seems something of a hermaphrodite). The addition of these diabolic reproductive organs is remarkable, since these obscene features are not clearly present in the exemplar of the Harley Psalter, the ninth-century Utrecht Psalter (see here).
6) Pulling your beard in a canon table
The 8th-century Barberini Gospels is a beautifully illuminated Anglo-Saxon manuscript that resembles the famous Lindisfarne Gospels. Tucked away in a canon table (a list of corresponding passages in the four Gospels), we find a naked, male figure surrounded by snakes. The presence of the serpents suggests that this is another depiction of a sinner in Hell. The man is tugging his beard with one hand, while the other reaches for his male appendage. While stroking one’s beard may seem like an innocent action today, medieval depictions of ‘beard-pulling’ had a strong connotation with masturbation (see here). The depiction in the canon table, then, seems to depict what punishment awaits those who indulge in onanism: snakes biting your snake!
If you liked this post, you may also enjoy:
- Anglo-Saxon aphrodisiacs: How to arouse someone from the early Middle Ages?
- Flashed after the Flood: Seeing naked fathers in Anglo-Saxon England
- Passion, Piles and a Pebble: What Ailed Alfred the Great?
Works referred to:
- C. Karkov, “Exiles from the Kingdom: The Naked and the Damned in Anglo-Saxon Art”, in Naked before God: uncovering the body in Anglo-Saxon England, ed. B. C. Withers and J. Wilcox (West Virginia University Press, 2003), 181-220
- S. M. Kim, “The Donestre and the Person of Both Sexes”, in: Naked before God: uncovering the body in Anglo-Saxon England, ed. B. C. Withers and J. Wilcox (West Virginia University Press, 2003), 162-180
In this blog, I have occasionally noted how illustrated manuscripts resemble the comic books and graphic novels of this day and age (see here and here). In this post, I focus on the eighth-century Cuthwine, bishop of Dunwich, who appears to have had a taste for illustrated manuscripts: an Anglo-Saxon comic book collector!
Bishop Cuthwine of Dunwich and his illuminated manuscripts
Cuthwine was bishop of Dunwich somewhere between 716 and 731. Little is known about Cuthwine, apart from his interest in illuminated manuscripts. This interest is revealed by the Anglo-Saxon monk and scholar Bede (d. 735) in a work entitled The Eight Questions; Bede suggests that he had seen an illuminated manuscript that Cuthwine had brought back from Rome. Bede brings up Cuthwine’s manuscript in reply to a question by the London priest Nothelm about what the Apostle Paul meant when he said “Five times I have received from the Jews the forty minus one” (2. Cor. 11:24):
What the Apostle says … signifies that he had been whipped by them five times, in such a way, however, that he was never beaten with forty lashes, but always with one less, or thirty-nine. … That it is to be understood in this way and was understood in this way by the ancients is also attested by the picture of the Apostle in the book which the most reverend and most learned Cuthwine, bishop of the East Angles, brought with him when he came from Rome to Britain, for that book all of his sufferings and labours were fully depicted in relation to the appropriate passages. (trans. Trent Foley & Holder 1999, p.151)
The book described by Bede has been identified as the De actibus apostolorum, a verse history of the Apostles by the sixth-century poet Arator. While this particular copy of Cuthwine’s has not survived, the name of this Anglo-Saxon bishop has been connected to another manuscript.
Cuthwine’s copy of the Carmen Paschale by Sedulius
Antwerp, Plantin-Moretus Museum, M 17.4 contains an illustrated versification of the life of Christ, known as the Carmen Paschale by the early fifth-century Roman poet Sedulius. According to art historian Alexander (1978, p. 83), the Antwerp manuscript represents a ninth-century Carolingian copy of an earlier Anglo-Saxon exemplar. It is possible that this Anglo-Saxon exemplar once belonged to Cuthwine, since the copiist of the Antwerp manuscript copied a colophon of another text in the manuscript, which mentions the name “CUĐUUINI”:
The fact that the Antwerp manuscript is based on an Anglo-Saxon exemplar coupled with Bede’s report on Cuthwine’s interest in illuminated manuscripts has led scholars to suggest that the exemplar of this manuscript once belonged to this Anglo-Saxon bishop (e.g. Lapidge 2006, pp. 26-27).
As I will reveal at the end of the blog post, the Antwerp manuscript may have something peculiar in common with the manuscript described by Bede as having belonged to Cuthwine, aside from just being illustrated. But let’s look at some of the illustrations of the Carmen Paschale first.
The Carmen Paschale: The Bible as an epic poem
Sedulius’s Carmen Paschale attempts to rewrite the Gospels in the style of classical epics, such as Vergil’s Eneid. Apart from the story of Christ, the poem also contains various references to Old Testament stories. To give you an idea of the nature of the poem, here is the text that accompanies an image of Abraham’s sacrifice of Isaac in the Antwerp manuscript:
The enfeebled uterus of old Sarah was already withering,
Worn out by long inactivity, and the chilly blood,
Moribund in her ancient body, was denying her a child.
Her husband was even older than she, when the insides of her cold belly
Began to swell to give new birth, and the trembling mother,
Grown heavy in her freezing womb, produced hope for a fertile race
And held a late-born son up to her breasts.
His father brought him to God to sacrifice, but instead, a sacred ram
Was slaughtered, and the boy’s throat was spared right at the altar. (bk. I, ll. 107-115, trans. Springer 2013)
Sedulius’s style has been described as bombastic, and rightly so, judging by his description of Sarah’s withered uterus!
Jonah and the whale
The illustrations in the Antwerp manuscript generally illustrate the text of the poem well, as the two illustrations of the story of Jonah and the whale illustrate:
Jonah fell off a ship and was swallowed up by a voracious whale.
Even in the sea he did not get wet, for he was in a living tomb,
So that he would not perish. Safe in the wild beast’s belly,
He was its charge, not its prey, and over the great expanse of the sea,
Rowed by an unfriendly oarsman, he arrived in unfamiliar lands. (bk. I, ll. 192-196, trans. Springer 2013)
Whipped saints and martyred babies: Cuthwine’s taste for gore
If the illustrations in the Antwerp manuscript resemble those of the Anglo-Saxon exemplar (and Alexander 1978 seems to think so), we might attribute to Cuthwine a certain taste for blood and gore. Both the Antwerp manuscript and Cuthwine’s manuscript described by Bede contained illustrations with a lot of graphic detail. Bede describes the scene of St. Paul’s flogging in Cuthwine’s manuscript as follows:
This passage was there depicted in such a way that it was as if the Apostle were lying naked, lacerated by whips and drenched with tears. Now above him there was standing a torturer having in his hand a whip divided into four parts, but one of the strings is retained in his hand, and only the remaining three are left loose for beating. Wherein the intention of the painter is easily apparent, that the reason he was prepared to scourge him with three strings was so that he might complete the number of thirty-nine lashes.(trans. Trent Foley & Holder, p. 151)
Apparently, the artist of Cuthwine’s book had not left much to the imagination. Much the same can be said for the image in the Antwerp manuscript, depicting the martyrdom of the Holy Innocents (the young male children in the vicinity of Bethlehem, massacred by Herod):
Indeed, the image of warriors cutting babies in half, a baby impaled on a spear and the attempts of their mothers to embrace the dead babies is gruesome by any account and well accompanies Sedulius’s outrage over the massacre:
And he kept on dashing to the ground and slaying masses of infants,
Fierce in his unwarranted murder. For what crime did this innocent
Multitude have to perish? Why did those who had barely begun to live
Already deserve to die? There was rage in the bloodthirsty king,
Not reason. Killing them at their first cries and daring to
Perpetrate wickednesses beyond number, he slaughtered boys
By the thousands and gave a single lament to many mothers.
This one tore out her mangled hair from her bare scalp.
That one scored her cheeks. Another beat her bared breast with fists.
One unhappy mother (now a mother no longer!)
Bereft, pressed her breasts to her son’s cold mouth-in vain.
You butcher! What did you feel then as you watched such a sight? (bk. II, ll. 116-127, trans. Springer 2013)
When one compares Sedulius’s text to the illustration, it is interesting to note that much of the brutality in the Antwerp manuscript illustration was added by the artist. Sedulius focuses on the reaction of the mothers and nowhere mentions babies being cut in half or impaled on spears. Speculatively, we might imagine the artist of the original, Anglo-Saxon exemplar of the Antwerp manuscript adding these gory details, since he knew Bishop Cuthwine’s taste for such scenes. I wonder what Cuthwine felt when he “watched such a sight”….
If you liked this post, you may also enjoy other posts about illuminated manuscripts:
- 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:
- J.J.G. Alexander, Insular Manuscripts: 6th to the 9th Century (London, 1978)
- Bede, A Biblical Miscellany, trans. W. Trent Foley & A. G. Holder (Liverpool, 1999)
- Lapidge, M. The Anglo-Saxon Library (Oxford, 2006)
- Sedulius, The Paschal Song and Hymns, trans. C. P. E. Springer (Atlanta, 2013)
This blog post focuses on one of the most extensively illustrated books from the Middle Ages: The Illustrated Old English Hexateuch (The British Library, Cotton Claudius B.IV). A unique picture book from early medieval England.
The Illustrated Old English Hexateuch as a picture book
Thirty-three goats, twenty-six sheep, thirty-one camels, thirty cows and twenty-nine asses. The artist responsible for the illustrations of The Illustrated Old English Hexateuch made a valiant attempt to match the numbers of livestock mentioned in Genesis 32:13-14 as having been gifted by Esau to Jacob (“Two hundred she-goats, twenty he-goats, two hundred ewes, and twenty rams, thirty milch camels with their colts, forty kine, and twenty bulls, twenty she-asses, and ten of their foals”). His efforts exemplify the great ambition behind this unique manuscript: to fully illustrate an Old English translation of the fist six books of the Bible. These efforts resulted in one of the most important examples of Anglo-Saxon art, with over four hundred illustrations.
The illustrations accompany the texts of Genesis through to Joshua, translated into Old English from the Latin Vulgate. This translation has been partially attributed to the famous homilist Ælfric of Eynsham, who was responsible for the translation of Genesis up to 24:22, the second half of Numbers and the book of Joshua. The rest of the translation was made by one or more anonymous translators. The text survives in seven other manuscripts , but Cotton Clauius B. IV is the only one to be illustrated (Barnhouse and Withers 2000: 2-3). Most of its illustrations are original and were made especially to conform to the text of the manuscript: “In other words, the artist was not copying the pictures of a remote and long-forgotten age; like other creative artists he was thinking in terms of his own life and times” (Dodwell and Clemoes 1974: 71). As such, The Illustrated Old English Hexateuch is a unique, Anglo-Saxon picture book, that not only illustrates the text of the Old Testament, but also provides a glimpse of how an inhabitant of early medieval England imagined these events.
Sample: Sodom and Gomorrah and the seduction of Lot
To give you an idea of the joy of reading The Illustrated Old English Hexateuch, here follows the story of Sodom and Gomorrah and the seduction of Lot (Gen. 19:24-33). The text was edited by Samuel J. Crawford in 1922:
God sende to þam burgum ealbyrnendne renscur mid swefle gemencged 7 ða sceamleasan fordyde. God towearp ða swa mid graman ða burga, 7 ealne ðone eard endemes towende 7 ealle þa burhwara forbærnde ætgædere, 7 eall ðæt growende wæs, wearð adylegod.
[God sent to the towns an all-consuming shower, mixed with sulfur, and destroyed the shameless ones. Thus, God then destroyed the towns with rage, and all the land he cast down likewise, and he burned all the citizens together, and all that was growing, was destroyed.]
In the illustration below, note the rather anachronistic architecture!
Þa beseah Lothes wif unwislice underbæc 7 wearð sona awend to anum sealtstane na for wiglunge, ac for gewisre getacnunge.
[Then Lot’s wife unwisely looked back and was immediately turned into a salt-stone, not because of sorcery, but as a certain sign.]
In the added illustration, one of Lot’s daughters seems to be making a facepalm!
Lot and his daughters then find their way to a mountain, were the daughters plan to make him drunk:
Ða cwæð seo yldre dohtor to hyre gingran swyster: Vre fæder ys eald man 7 nan oðer wer ne belaf on ealre eorþan, ðe unc mage habban. Vton fordrencean urne fæder færlice mid wine 7 uton licgan mid him, þæt sum laf beo hys cynnes. Hi dydon ða swa, 7 fordrencton heora fæder
[Then the elder daughter said to her younger sister: ‘Our father is an old man and no other man is left in the whole world, who might have us. Let us quickly make our father drunk with wine and let us lie with him, so that there may be an heir of his kin.’ Then they did so and made their father drunk.]
The image below suggests that the artist deemed four drinks enough to get Lot drunk enough to sleep with his daughters – on the right we can see a happy Lot sharing a blanket with one of his daughters (with untangled hair!))
How to illustrate a medieval manuscript? A five step guide
One very interesting feature of the Old English Illustrated Hexateuch is that some of its scenes were left unfinished, allowing us to reconstruct the various stages of the illustration process. Johnson (2000: 175-176) has identified the following five stages:
- Outline sketches (often no longer visible)
- Added blocks of ground colours for bodies, surfaces of rivers, etc.
- Confirmed outline sketch by adding outlines of heads, feet and hands in red ink.
- Fill in facial details (nose, eyebrows, hair)
- Added shading and highlighting for draperies, hair and shoes
These five stages are illustrated below:
Twitter Project ‘Old English Hexatweets’: Tweeting the Old English Hexateuch
The above has hopefully convinced you that the Old English Hexateuch deserves to be more widely used and enjoyed. To ensure this and to give myself something to tweet about, I will start tweeting one image of the Old English Hexateuch a day, along with an accompanying Old English citation from the edition of the text by Crawford (1922). If you would like your daily fix of Anglo-Saxon manuscript illumination and Old English prose, follow me on Twitter.
Works referred to:
- Barnhouse, Rebecca, and Benjamin C. Withers (eds.). The Old English Hexateuch: aspects and approaches (Kalamazoo, 2000).
- Crawford, S. J. (ed.). The Old English Version of the Heptateuch, Ælfric’s Treatise on the Old and New Testament and His Preface to Genesis. Early English Text Society OS 160 (London, 1922).
- Dodwell, C.R., and P. Clemoes (eds.). The Old English Illustrated Hexateuch: British Museum Cotton Claudius B. iv, Early English Manuscripts in Facsimile 18 (Copenhagen, 1974).
- Johnson, David. A Program of Illumination in the Old English Illustrated Hexateuch: “Visual Typology”, in Barnhouse and Withers 2000: 165-200.
As Easter is drawing near, this blog post deals with a unique early medieval manuscript that reveals how missionaries around the year 600 tried to teach the story of the Passion to the Anglo-Saxons. Notably, they used a rather modern method: teaching through comics.
Saint Augustine of Canterbury (d. 604)
In the year 597, a Benedictine monk by the name of Augustine arrived in Kent, having been sent from Rome by Pope Gregory the Great. Augustine’s mission was to convert the Anglo-Saxons, and the Kingdom of Kent seemed to be a good place to start, since its king, Æthelberht, had married a Christian princess from Francia, named Bertha (which, incidentally, is a name which in The Netherlands is mostly associated with cows!). Although the Kentish king was apprehensive at first (he wanted to meet Augustine out in the open, lest the monk would act some kind of sorcery), Augustine was pretty successful. He was able to establish an episcopal see in Canterbury and founded two further bishoprics in London and Rochester.
One of the key factors of Augustine’s success was the papal backing he received from Pope Gregory the Great. The latter would sent Augustine additional personnel to aid his missionary activities, as well as answers to various pressing questions. These answers to Augustine’s questions form the so-called Libellus responsionum [Little Book of Answers], which survives in Bede’s Ecclesiastic History; the questions (and answers) deal with matters such as how to punish sinners, whether a man should wash after intercourse and whether a priest was still allowed to celebrate mass after he had had a wet dream – essential stuff. Lastly, the pope also sent Augustine a number of books; one of which is Cambridge, Corpus Christi College, MS. 286: The St Augustine Gospels.
The Passion in the St Augustine Gospels
The St Augustine Gospels were made in Italy in the sixth century but soon ended up in Canterbury, where it remained until the 16th century. What makes this manuscript unique is not only its antiquity (it is one of the oldest books in Europe), but also its illustrations, which represent various scenes from the life of Christ. Collected as some of them are on a single page, these illuminations resemble the panels of a present-day comic strip.
I find it fascinating to imagine how Saint Augustine would have to explain the story of the Gospels to mostly illiterate Anglo-Saxons and that he could use this comic strip as a means to make his message clear. Incidentally, the face of one of the people who mock Christ in the St Augustine Gospels appears to have been all but erased – could this be because missionaries would dramatically thump this part of the illumination to indicate that this guy was doing something wrong?
Here follow the various scenes in more detail:
Early medieval comic strips: The St Augustine Gospels and The Bayeux Tapestry
Although speech bubbles and such are absent, we may very well consider the St Augustine Gospels as one of the precursors of the modern-day comic strip. It possibly served as an inspiration of another early medieval ancestor of contemporary comics: The eleventh-century Bayeux Tapestry, which depicts the events leading up to and including the Norman Conquest of 1066. This 70+ meter piece of embroidery was probably made in Canterbury and at least one of its scenes seems to show the influence of the St Augustine Gospels: the banquet organised by bishop Odo of Bayeux (the most likely patron of the Tapestry) resembles the Last Supper. Note how bishop Odo blesses the food in a manner similar to Christ!
The fact that Saint Augustine and his fellow missionaries used comic strips, such as the one that survives in the St Augustine Gospels, to educate their flock reveals that teaching through comics has a long history, indeed. For a more modern example, see this blog post, where I try to explain a particularly difficult episode in Beowulf through the same medium!
In order to make their film sets conform to the historical periods they are supposed to depict, designers often draw inspiration from actual, historical objects. One of the little joys of being an Anglo-Saxonist is recognising some of the objects you study in the background of your favourite TV series and movies. Here are three examples.
Alfred’s sceptre in The Last Kingdom (BBC; 2015-)
The creators of BBC’s The Last Kingdom, set in ninth-century Wessex, have tried to create a set that is as historically accurate as possible (as they will tell you here; though, judging by this clip, where they say they spent a lot of time to find out “what kind of paper” they used in early medieval England, we may need to take this with a grain of salt!). One prop that is particularly interesting is Alfred’s sceptre with the bejeweled cross (see image below), which shows some similarities to the seventh-century whetstone/sceptre found at Sutton Hoo, Suffolk.
Like the original Anglo-Saxon object, Alfred’s sceptre has a base with four bearded faces, each facing in a different direction. These four faces on the Sutton Hoo whetstone/sceptre have been associated with a four-faced Slavic deity called ‘Svantovit’, not the sort of thing a pious Christian like Alfred would be comfortable wielding, one might say.
The Sutton Hoo helmet and Byrhtferth’s diagram in Merlin (BBC; 2008-2012)
Another Anglo-Saxon object found at the famous ship burial of Sutton Hoo made its way onto the set of BBC’s Merlin: The Sutton Hoo helmet. This particular headgear is a ‘historicon’ par excellence and can be found on virtually every book cover of anything related to Anglo-Saxon England. In BBC’s Merlin, the helmet can be spotted in the bed chamber of young Prince Arthur (see image above). While this is a nice touch, this seventh-century Anglo-Saxon helmet seems oddly out of place in the bed chamber of a legendary British leader that supposedly lived in the 5th or 6th century. Not as ahistorical, however, as the thing hanging on another character’s wall…
The court’s physician Gaius appears to have received some of his medical training from a document from even further ahead in time. On his wall, we can see a diagram that is commonly ascribed to Byrhferth (c. 970-c.1020), an Anglo-Saxon monk of Ramsey Abbey. The diagram reveals how various groups of four (the four elements, the four ages of man, the four wind directions, etc.) all correspond to each other – a visualisation of the harmonious nature of the universe (find out more here). The diagram in Gaius’s room, then, is a nice attempt at bringing in an actual medieval object, albeit about five centuries too soon!
The Franks Casket tapestry in Ivanhoe (MGM; 1952)
When I watched the movie Ivanhoe (1952), I was most impressed by the wall-hanging behind the big table in the house of Cedric the Saxon. This tapestry shows a colouful scene, surrounded by what appear to be runes. On closer inspection it turns out to be one of the scenes depicted on the eighth-century, Anglo-Saxon Franks Casket. This whale bone box, currently in the British Museum, can truly be called multicultural, since it depicts scenes from diverse traditions, including Weland the Smith, the Adoration of the Magi and Romulus and Remus. .
The scene so colourfully depicted on the tapestry in Cedric’s house is the Taking of Jerusalem by Titus in the year 70 AD (depicted on the rear panel of the Franks Casket). While the use of colour may strike one as odd, it is assumed that the Anglo-Saxon casket was originally full-colour as well. I wonder whether this particular prop is still lying around somewhere, in some long-forgotten MGM storeroom; if so, I will gladly reserve a place for it on my wall!
If you are interested in the use of medieval stuff in TV series and movies, you may also want to have a look at my blog about the use of Old English in film: Old English is alive! Five TV series and movies that use Old English
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