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As of today, my YouTube channel has reached over 100,000 views. The material posted thus far (currently only 7 videos) mostly aim at making Old English grammar digestible. This blog post provides some behind-the-scenes information on the rationale and process behind the videos and also announces a new video, posted last week.
Why Old English grammar bytes?
While some students acquire the basics of Old English grammar after one round of explanation, others need to be reminded of the basics over and over again. This varying pace of acquisition cannot always be catered to in a traditional classroom setting. If I were to repeat the basic grammatical information too often, valuable in-class time is lost and the students who got it the first time may lose interest, creating a potentially hostile atmosphere for students who need the extra explanation.
So, what I really wanted to do was find a way for students to learn Old English grammar at their own pace and avoid having to repeat the same basic information over and over again. An added advantage of that would be that I would have more time in class to deal with specifics of literature or the weekly translations and so on. The idea for Old English Grammar Bytes was born: grammar videos that can be watched whenever, at one’s own pace, as often as one might want.
How were they made?
The videos were created using a green screen and fairly simple animations. I was very lucky to have the support of Leiden University’s Expertise Centre for Online Learning, which has a devoted support team for ‘knowledge clips’ (esp. Thomas J. Vorisek, who has done wonders with the camerawork and editing). For each clip, I made a storyboard with, on the left, an impression of what I wanted the image on the screen to look like and, on the right, the text I wanted to say. As you can see below, Peter Baker’s magic sheet of Old English was used as a point of departure for each of the videos, since his Introduction to Old English (3rd ed., 2010) was used for our first-year Old English course (attended by c. 100 students each year).
I quickly found that one of the advantages of using videos to explain grammar is that it allows for a better and more dynamic visualization of information than a traditional class room setting. For instance, we could zoom in on particular parts of the ‘Magic Sheet’ and indicate specific forms within paradigms. In addition, the ‘dry’ grammatical information could be presented in a light and attractive way by using visual material, including my own drawings (this video features my drawings of a dwarf throwing rocks at a dog to explain grammtical functions) and Old English memes (e.g., “swiga ond nim min mynet” perfectly illustrates the imperative mood and is a play on the popular ‘shut up and take my money’ meme – this meme was in vogue at the time of making the video – it is now a classic). Moreover, special effects, such as a booming voice shouting “Repeat after me: Whether adjectives are strong or weak is independent from the nouns they modify!”, help to hammer the message home – enjoy that here – the effect did not prove useful to everyone, given one of the YouTube comments “Please remove the deep voice at 2:49, I was showing this video to my young grandson and he ran out of the room in tears” – apologies! This combination of words, pictures, animation and narration allows students to learn better than from words alone.
So, in making the videos, I carefully thought about the visuals and special effects, but, being a non-native speaker of English, I also had to carefully consider my words: long strings of text with many complex words are likely to trip me up, so I had to adapt my language somewhat. Also, you will notice that I do not appear too often in the videos, except mostly for the introductions, transitions and conclusions; there is a good reason for this: it is much easier to string together various pieces of audio, than it is to smoothly transition from one video of a person speaking to another in order to get rid of garbled speech.
Finally, a new video!
The Old English Grammar Bytes were written and filmed in the Spring of 2016 and were posted on YouTube in 2017. I had and have plans to make many more videos, but simply have not found the time yet. However, I did get a chance to particpate in making an ‘Online Experience’ for prospective students of the BA-programme English Language and Literature at Leiden University a couple of months ago (you can read about this initiative here, in Dutch). This meant that I was able to make three additional videos (one on Old English; one on the differences between Old and Middle English; and one on early medieval English place names) and I was allowed to share one of these on my own YouTube channel. I will embed this video, which is a basic and brief introduction to Old English as not being Shakespeare’s English, below:
As you can see, we had some fun with new animations and special effects. Also: there was an autocue and that helped tremendously!
Hopefully, I will be able to make the other two Online Experience videos available as well, at some point, and/or find some time to make more grammar videos. I may even decide to make some vlogs out of my most popular blogs, but this too will take time. So until then, watch this space!
Every now and then, I will devote a post on this blog to an academic publication (usually ones that are available in Open Access), so as to give you an idea of what I am working on. This post turns the spotlight on an edited volume, edited by myself, that appeared as a special issue of the peer-reviewed journal Amsterdammer Beiträge zur älteren Germanistik . The entire volume has now become available in Open Access and this blog post will guide you through its contents.
As the subtitle of this special issue suggest, this volume commemorates the thirtieth anniversary of the Dutch-Flemish Society of Old Germanicists, a society for scholars of the language, history and culture of Old Germanic peoples in the Middle Ages. The collection brings together contributions by both veteran and early career members of the society and centres on the theme of the encounter between the familiar and the foreign, as I explain in the volume’s introduction (available here). This theme is intentionally vague and the contributions represent the broad scope of Old Germanic studies, ranging from philology to historical linguistics, through to history, text editions and manuscript studies, and spanning the geographical area from Iceland to the Mediterranean. The topics covered include cultural contact, literary representations of the ‘Other’, loan words, contact-induced sound changes, distinctive linguonyms and obscure riddles. A brief summary of all the articles follows below; you can click on every header to open the Open Access articles in a new tab.
The first article of the volume focuses on the influence of the story of the Anglo-Saxon singer Caedmon, found in Bede’s Historia Ecclesiastica, on two texts about religious poets on the continent: the Bernlef episodes in the Lives of Liudger and the Latin prefaces to the Old Saxon poem the Heliand. In this article, Veenbaas makes a revolutionary claim: he suggests that Bernlef might well be the poet of the Heliand.
In this article, we explore the displaying of body parts (notably the arm of Grendel and the head of the Danish advisor Æschere) in the Old English poem Beowulf. We argue that the display of Æschere’s head on top of the cliff towering over Grendel’s mere resembles the Anglo-Saxon heafod stoccan, ‘head stakes’, which acted as boundary markers (see Heads on sticks: Decapitation and impalement in early medieval England). Next, we argue for reinterpreting other potential boundary markers in the poem, including Grendel’s arm and the dragon’s corpse. Along the way, we also try to solve two textual cruces (= difficult passages) in Beowulf’s speech prior to his fight with Grendel. If that was not enough of a teaser, we also discuss the presence of an impaled decapitated head on Noah’s ark!
Christine Rauer’s article discusses how literary productions in Mercia may have rivalled those literary efforts associated with King Alfred the Great of Wessex. In fact, Alfred’s famed ‘educational reform’ may well have been inspired by what was going on in the neighbouring kingdom of Mercia!
The next article moves beyond early medieval England and focuses, instead, on one of the early settlers of Iceland: Auðr djúpauðga ‘Aud the Deep-minded’. It draws on the fascinating Old icelandic Sturlubók and reconstructs Auðr’s life story. Fans of History Channel/Netflix’s Vikings may have spotted Auðr/Aud accompanying Floki to Iceland in series 5!
This German-language article deals with various fascinating Old Dutch glosses found in the Lex Salica, compiled around the year 500 AD by Clovis, king of the Franks. Quak also discusses glosses that are made up of elements from different languages; my favourite one he discusses, for obvious reasons, is the word hof-porcus, which features the Old Dutch hof ‘court’ and Latin porcus ‘pig’!
It is a well-known fact that the closest language to Old English is Old Frisian – the two languages share many features and they likely derive from a common linguistic ancestor (Anglo-Frisian). But not all similarities can be ascribed to a common ancestor, as we find out in this article that discusses the similar but independent developments of Old English būtan ‘but’ and Old Frisian būta ‘but’.
Continuing the line of questioning the origins of similar linguistic developments is this article by Kariem Philippa – he looks at the monophtongization of a set of diphthongs, found in a number of Germanic and Arabic dialects, and wonders whether these changes may have been caused by language contact between speakers of Arabic and Germanic. The answer: very unlikely, but the article does highlight some interesting instances of contact – including how the Arab Aḥmad ibn Faḍlān met some Nordic merchants (ibn Faḍlān is the inspiration for Antonio Banderas’ character in the 1999-film The Thirteenth Warrior).
Where does the term Dutch come from? And how does it differ from the Dutch word Duits, meaning ‘German’? These and other questions are answered by this lengthy German-language article; highly recommended for those people who are confused over why the Dutch national anthem has the phrase “ben ik van Duitsen bloed” and think it mean “I am of German blood”.
In this last German-languaqge contribution, the authors edit and solve four 16th-century riddles. As they demonstrate, solving these riddles requires a knowledge of multiple languages, musical annotation and cryptography!
I hope that some of these articles were of interest to you and that you have taken the opportunity to use the fact that they are now Open Access! If you are interested in more Open Access publications, you can check out my Research and Publications tab for more and/or you can follow this blog and wait for a future update!
The stomach of a hare, the excrements of a goat and the urine of a child – these are but a few of the awkward ingredients prescribed by the medical manuscript fragment known as the Leiden Leechbook. This ninth-century fragment, now in the Leiden University Library, is a unique witness to medical practice in the early Middle Ages and the multilingual nature of the documents from this period. This blog post outlines some of its remedies, its languages and its connection to Anglo-Saxon England.
How to cure a headache?
The first folio of the fragment contains a list of Latin remedies. As with other medical texts from the medieval period, this compilation starts with cures dealing with the head and then works its way down (in this case to the hair and eyes, then the text breaks off). To the modern reader, early medieval medicine presents a curious combination of herbal remedies and what might be called ‘magic’. The Leiden Leechbook’s remedies for headaches can serve as an illustration of this bewildering mix. The first three full remedies read as follows:
Item herbæ quæ in flumine super nascuntur subtilitær trita folia frontique illita mire purgationi capitis proficiunt.
Item lapilli in uentriculus pullorum hirundinum inuendi quamuis deuternos inueteratosque dolores remediant, habidi maximi albi, qui ne terram tangant erit cauendum.
Similiter noctuæ caput recens coctum et comestum deuternos labores sedare dicitur.
[Again: herbs which grow upon a river, (their) leaves chopped small and applied to the brow have a marvellous effect for clearing the head.
Again: stones found in the stomach of young swallows heal the pains, however old and persistent, chiefly white ones – care should be taken that they do not touch the earth.
Likewise: the head of an owl recently cooked, and eaten, alleviates so it is said persistent pains (in the head)] (ed. and trans. Falileyev & Owen, 2005)
While the first remedy is a sensible prescription to apply a herb to one’s forehead to alleviate a headache, the second one clearly features more ‘occult’ instructions. The third one is a clear example of so-called ‘sympathetic magic’ (“use like to treat like”): are you suffering from a head ache? Eat a head! (for similar examples of ‘sympathetic magic’ from the Middle Ages, see How to cook your dragon and a medieval cure for old age).
Other remedies for aching heads mentioned in the Leiden Leechbook include:
- The columbine plant
- Eating a coot
- Placing a small stone found on the side of a citygate on your head
- The root of plantain, picked before sunrise, bound around the head
- Smearing on the crushed seed of the elder tree
- Eating the brains of a cooked crow
- The nests of swallows, soaked in mud, applied to the forehead
- A drink of standing water out of which an ass or cow has drunk
Once more, we find the striking combination of purely botanical ingredients (plantain, columbine, seed of the elder tree) and more occult substances (the nest of swallows, a stone found on the side of a citygate). The instruction to eat the brains of a cooked crow to soothe aching brains is another case of sympathetic magic, as may be the advice to eat a coot (coots have a frontal shield on their foreheads).
One last cure for headache seems rather unhygienic:
Caprinus fimus aceto resolutus et front illitus mire succurrit.
[The excrement of goats, dissolved in vinegar and applied to the forehead, is of amazing benefit.] (ed. and trans. Falileyev & Owen, 2005)
One wonders how many long-sufferers of headaches walked around with acetic goat droppings on their foreheads in the early Middle Ages…
The Leiden Leechbook and the multilingual Middle Ages
The bifolium that is now known as the Leiden Leechbook was once used as a pastedown in another manuscript (i.e. it was pasted onto the board of another manuscript so as to hide its binding mechanisms). That manuscript, Leiden University Library, VLF 96, came from the famous abbey in Fleury, France, and, therefore, the Leiden Leechbook is generally assigned to the same abbey (see Bremmer & Dekker 2006; Falileyev & Owen, 2005) . Intriguingly, the Leiden Leechbook was certainly not written by a French monk: four hands are responisble for its texts and they all used an insular script (the kind used in the British Isles).
The languages in the Leiden Leechbook, too, suggest a multiregional background for the manuscript. Aside from Latin, there is one Old Irish gloss in the manuscript and some of its further remedies are written in a Brittonic language (possibly Breton or Cornish). The Old Irish gloss was added by the first scribe who copied the remedy for a headache that prescribed the use of crushed seeds of an elder tree. The Latin word sambuci ‘elder tree’ was glossed with the Old Irish word tromm ‘elder tree’:
The second folio of the Leiden Leechbook contains a different set of remedies, written in a mixture of Latin and a Brittonic language. A case in point is the following remedy for “guædgou” [parasitic complexion]:
Cæs scau; cæs spern; cæs guærn; cæs dar; cæs cornucærui; cæs colænn; cæs aball per cæruisam. Anroæ æniap æhol pær mæl.
[Take elder / fox-glove; take thorn; take alder; take oak; take staghorn; take holly; take apple-tree with beer. Poultice all the face with honey.] (ed. and trans. Falileyev & Owen, 2005)
In this remedy, all words, except Latin per/pær ‘with’, cornucærui ‘staghorn’ and cæruissam ‘beer’, are in a Brittonic language, which may be either Cornish or Breton (see Falileyev & Owen, 2005).
The manuscript’s provenance, scripts and languages thus are indicative of the pluriform origin story of the Leiden Leechbook which must include references to Fleury, France, Ireland, as well as Cornwall or Britanny. But there is more to the Leiden Leechbook: there may be a connection to Anglo-Saxon England as well!
Is that an Old English gloss or should I put a child’s urine in my eyes?
According to the German scholar O. B. Schlutter (1910), the Leiden Leechbook also contains three words in Old English. The first word, he suggested, was accidentally copied into one of the Latin remedies for a headache. The Latin remedy suggesting you eat cooked crow’s brains to cure your own aching brain reads: “cornicis … exrebellum coctum” [cooked brains of a crow]. The word exrebellum does not exist in Latin and this should have read cerebellum ‘brains’. According to Schlutter, the scribe made a mistake when he copied a Latin exemplar that read ‘cerebellum’ with an Old English gloss ex – the scribe accidentally copied the gloss into the main text and forgot to write down “ce”, producing the nonce word exrebellum. Falileyev & Owen (2005, p. 28) reject this hypothesis by Schlutter, claiming “[i]t is difficult to see how an AS word meaning ‘axe’ should be used to gloss cerebellum“. It should be noted, however, that the Old English word ex was, in fact, used for ‘brains’ in various Old English medical texts and the Dictionary of Old English (s.v. ex 2, exe) confirms Schlutter’s suggestion.
Schlutter identified another Old English word as an interlinear gloss in the following remedy for hairloss:
Ad capillos fluentes, leporis uentriculum coctum in sartagine et mixto oleo inpone capidi et capillos fluentes continet et cogit concrescere.
[For loose hair: put the stomach of a hare, cooked in a frying pan and mixed with oil, to the head, and that holds together loose hair and causes it to grow strong.] (ed. and trans. Falileyes & Owen, 2005)
According to Schlutter, an Old English gloss hara ‘hare’ had been added above the Latin leporis ‘of a hare’ – only the “h” is clearly visible, he writes, the rest has faded away. The most recent editors of the manuscript (Falileyev & Owen, 2005) reject Schlutter’s reading and claim that what Schlutter had seen is nothing other than a damage mark or scrape. You be the judge:
The third Old English word spotted by Schlutter is again rejected by Falileyev & Owen as an ink offset. This time, the Old English gloss is supposedly found in the headache remedy prescribing the crushed seeds of the elder tree. Here, Schlutter saw the Old English word ellærn ‘elder tree’ as a gloss for Latin sambuci (which was also glossed with Old Irish tromm). Despite Falileyev & Owen’s rejection, Schlutter’s reading is supported by the Dictionary of Old English (s.v. ellen noun 2, ellern) and, indeed, it is possible to make out some of the letters:
Are there three Old English words in the Leiden Leechbook, as Schlutter suggested, or none, as Falileyev & Owen argue?
There is one more reason to assume an Anglo-Saxon influence on the Leiden Leechbook: some of its remedies turn out to have (near) analogues in Old English medical texts. One such remedy is a cure for blurry eyesight, which is also found in the Old English Leechbook III:
Leiden Leechbook: Ad caliginem: lotium infantis si cum melle optima misces et iunges patientem.
[For clouded/blurred vision: if you mix the urine of a suckling child with honey of superior quality you will then heal the patient.] (ed. and trans. Falileyev & Owen, 2005)
Leechbook III: Gif mist sie fore eagum nim cildes hlond 7 huniges tear meng tosomne begea emfela smire mid þa eagan innan.
[If a mist be before the eyes, take a child’s urine and a drop of honey, mix together the same amount of both, rub the inside of the eyes with it.]
The existence of Old English analogues for some of the Leiden Leechbook’s remedies is an argument in favour of connecting the manuscript to Anglo-Saxon England. This connection, in turn, would strengthen the case for the existence of the Old English words spotted by Schlutter.
Are the Old English glosses hara and ellærn really in the Leiden Leechbook? I have looked long and hard at the manuscript and I cannot be sure whether the marks are letters, as Schlutter suggested, or damages to the parchment, as Falileyev & Owen argue; perhaps I should have another look after I have rinsed my eyes with child’s urine and honey…
If you liked this post, why not follow the blog (see button in the right-hand menu) and/or continue reading the following blogs on medieval medicine:
- Early Medieval Magical Medicine: An Anglo-Saxon Trivia Quiz
- Creepy Crawlies in Early Medieval England: Anglo-Saxon Medicine and Minibeasts
- How to cook your dragon and a medieval cure for old age
- Anglo-Saxon aphrodisiacs: How to arouse someone from the early Middle Ages?
Works referred to (and recommended reading on the Leiden Leechbook):
- Bremmer, Rolf H., Jr & Dekker, K., Anglo-Saxon Manuscripts in Microfiche Facsimile. Vol 13: Manuscripts in the Low Countries (Tempe, AZ, 2006)
- Falileyev, A. & Owen, M. E., The Leiden Leechbook: A Study of the Earliest Neo-Brittonic Medical Compilation (Innsbruck, 2005)
- Schlutter, O. B., ‘Anglo-Saxonica: Altenglisches aus Leidener Handschriften’, Anglia 33 (1910): 239-245.
This blog post features an Anglo-Saxon trivia quiz that will test (and/or increase) your knowledge about magical medicine in early medieval England.
A bad reputation for early medieval medicine
Whereas the bulk of early medieval English medicine consists of herbal and botanical remedies, some of the more fanciful ways to alleviate various ailments border on witchcraft. These remedies involve incantations, love potions, occult rituals and references to supernatural beings including dwarfs and elves. According to some early scholars, there was a fine line between magic and medicine and, as a result, much of early medieval English medicine should be regarded as little more than nonsense:
Surveying the mass of folly and credulity that makes up Anglo-Saxon leechdoms, it may be asked “Is there any rational element here? Is the material based on anything that we may describe as experience?” The answer must be “Very little”
(J. H. G. Grattan and C. J. Singer, Anglo-Saxon Magic and Medicine (Oxford, 1952), p. 92)
Indeed, it is not hard to find examples of seemingly irrational, magical medicine in Anglo-Saxon sources, as the following trivia quiz will illustrate.
Have you got the folly and credulity to be an Anglo-Saxon doctor?
The following 10-question-quiz introduces some characteristics and intriguing examples of ‘magical medicine’ from Anglo-Saxon England. Each multiple-choice question has at least one right answer and clicking this will reveal an explanation with further information. Good luck! N.B. Unfortunately the quiz does not work in all mobile browsers (such as the Twitter browser), if you see all the explanations expanded, better use another browser!
Does early medieval English medicine deserve its bad reputation?
While the quiz above may suggest that Grattan and Singer were justified in rejecting Anglo-Saxon medicine as folly and credulity, more recent scholarship has suggested this harsh criticism is undeserved. Treatments with magical and irrational elements only make up about fifteen percent of all early medieval English remedies. The majority can be categorised as herbal medicine, an alternaive form of medicine still practised today. M. L. Cameron tested out some of the ingredients in Anglo-Saxon remedies and concluded:
Did ancient and medieval physicians use ingredients and methods which were likely to have had beneficial effects on the patients whose ailments they treated?… I think the answer is “Yes, and their prescriptions were about as good as anything prescribed before the mid-twentieth century”. (M. L. Cameron, Anglo-Saxon Medicine (Cambridge, 1993), p. 117)
In other words, Anglo-Saxon medicine may not have been as ineffectual as it might seem. In fact, a few years ago, an Anglo-Saxon remedy for eye stye shocked the world by being able to succeed where modern antibiotics had failed:
Perhaps, then, Anglo-Saxon medicine deserves more than a silly trivia quiz, but that’s something for future blog posts!
If you liked this blog post, you may also enjoy:
- How to cook your dragon and a medieval cure for old age
- Passion, Piles and a Pebble: What Ailed Alfred the Great?
- Anglo-Saxon aphrodisiacs: How to arouse someone from the early Middle Ages?
© Thijs Porck and Dutch Anglo-Saxonist Blog, 2018. Unauthorised use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Thijs Porck and Dutch Anglo-Saxonist Blog with appropriate and specific direction to the original content.
Kings, queens, warriors and monks often take centre stage in writings about Anglo-Saxon England; by contrast, this post calls attention to the beings that generally shunned the limelight: worms, earwigs, scorpions, spiders and dungbeetles. As it turns out, these minibeasts played an important role in early medieval medicine.
Lice for the learned: Crawling among the glosses
While Anglo-Saxon England must have been crawling with all sorts of little critters, ‘minibeasts’ (a general term denoting insects, spiders, scorpions and such) only rarely receive mention in Old English texts. In fact, most Old English words for various bugs only survive because they were listed as glosses (translations) of Latin words. The so-called ‘Leiden Glossary’ (c. 800), for instance, features the Old English words “hnitu” (‘nit’ for Latin lendina); “ęruigga” (‘earwig’ for Latin auricula) and “snægl” (‘snail’ for Latin maruca):
Other minibeasts whose names only survive as glosses include:
- ticia ‘tick’
- beaw ‘gad-fly’
- sidwyrm ‘silk worm’
- seolcwyrm ‘silk worm’
- rensnægl ‘rain snail’
- sæsnægl ‘sea snail’
- buterfleoge ‘butterfly’
- eorþ-maþa ‘earth worm’
Some of these buggy Old English glosses are wonderfully descriptive, such as flǣsc-maþu ‘maggot, lit. flesh-worm’ and niht-butorflēoge ‘moth, lit. night-butterfly’.
Invasive insects: Purging pests with Anglo-Saxon medicine
Other than glossaries, Anglo-Saxon medical texts are the best place to find creepy crawlies. Anglo-Saxon medical practicioners were well aware of the dangers posed by parasites for the well-being of their patients. As such, Anglo-Saxon medicine features various recipes to purge the body of bugs. Bald’s Leechbook (compiled in the ninth century) provides ample examples of such remedies against invading worms and earwigs:
Wiþ wyrmum on eagum genim beolonan sæd, scead on gleda, do twa bleda fulle wæteres to, sete on twa healfe 7 site þær ofer, bræd þonne þæt heafod hider 7 geond ofer þæt fyr 7 þa bleda eac, þonne sceadaþ þa wyrmas on þæt wæter.
Wiþ earwicgan genim þæt micle greate windelstreaw twyecge þæt on worþium wixð, ceow on þæt eare. He bið of sona.
[For worms in eyes, take seed of henbane, shed it onto glowing embers, add two saucers full of water, set them on two sides of the man, and let him sit there over them, jerk the head hither and thither over the fire and the saucers also, then worms shed themselves into the water.
Against earwigs, take the big great windlestraw with two edges, which grows on highways, chew it into the ear; he (the insect) will soon be off.] (ed. and trans. Cockayne 1864, 38-39; 44-45 – I have slightly modernized the translation)
As these two remedies demonstrate, Anglo-Saxon medical practice could involve a mixture of bodily maneuvers (some practical, other less so) and the application of herbs.
Aggresive arthropods: Curing scorpion and spider bites in early medieval England
The beautiful Old English Herbarium (an eleventh-century Old English translation of a fifth-century Latin text) is a testimony to the importance of herbs in Anglo-Saxon medicine. The Herbarium gives illustrations for each herb, followed by various remedies that can be made with them. The common plantain (or: waybread), for instance, was said to help against the bites of scorpions, as well as intestinal worms:
Wiþ scorpiones slite genim wegbrædan wyrtwalan, bind on þone man. Þonne ys to gelyfenne þæt hyt cume him to godre are.
Gif men innan wyrmas eglen genim wægbredan seaw, cnuca 7 wring 7 syle him supan 7 nim ða sylfan wyrte, gecnuca, lege on þone naflan 7 wrið þærto swyðe fæste. (London, British Library, Cotton Vitellius C. iii, fol. 22r)
[Against the bite of a scorpion, take the roots of the plantain, bind them onto the man. Then it is believed that it will come to good use for him.
If intestinal worms harm a man, take the juice of the waybread, pound and wring, give it to him to drink and take the same plant, pound it to dust, put it on the navel (or: anus) and fasten it tightly thereto.]
The Old English Herbarium has various recipes against the bites of scorpions, despite the fact that, for as far as I know, these critters were not native to Anglo-Saxon England.
Another biting bug to be featured in the Old English Herbarium is the spider, whose bites may be alleviated with the help of the herbs vervain, ivy and stonecrop. Yet another medical text, known as Leechbook III, features a more obscure remedy for a spider bite:
Uiþ gongewifran bite nim henne æg, gnid on ealu hreaw 7 sceapes tord niwe, swa he nyte, sele him drincan godne scenc fulne.
[Against the bite of a spider, take a hen’s egg, mix it raw in ale with a fresh sheep’s turd, so that he does not know, give him a good cup full to drink.]
This cure seems hardly effective! Although it would, I suppose, prevent people from ever complaining about spider bites again. This cure also demonstrate another aspect of Anglo-Saxon medicine: some of its remedies make absolutely no sense or even come across as magical. (also worthy of note: the Old English word gongewifran literally means ‘a weaver as it goes, a walking weaver’!)
Medicinal minibeast magic: Creepy crawlies as part of the cure
The ‘magical’ side of Anglo-Saxon medicine truly comes to the fore in those remedies that feature insects not as causes of diseases, but as parts of the cure. Some of these cures rely on what might be termed ‘sympathetic magic’, a type of magic based on imitation or correspondence – i.e. the cure often resembles the ailment. Leechbook III seems to be appealing to this kind of magic when it proposes to use earthworms and ants in the case of severed or shrunken sinews:
Gif sinwe syn forcorfene nim renwyrmas, gecnuwa wel, lege on oþ þæt hi hale synd. Gif sinwe sien gescruncene nime æmettan mid hiora bedgeride, wyl on wætre & beþe mid & rece þa sinwe geornlice.
[If the sinews are cut, take earthworms (lit. rain-worms), pound them wel, lay them on until they are whole. If the sinews are shrunk, take ants and their nest, boil in water and bath therwith the sinews and expose them earnestly to the smoke]
The rationale behind these cures is simple: since earthworms can regenerate after having been cut, they must surely be able to help severed sinews; the best thing to use against small sinews is small insects like ants.
Leechbook III also features another peculiar cure, which involves a dung beetle. The occult procedure outlined below promises to give the practitioner the ability to cure stomach aches for a whole year:
Þær þu geseo tordwifel on eorþan up weorpan, ymbfo hine mid twam handum mid his geweorpe. Wafa mid þinum handum swiþe and cweð þriwa: Remedium facio ad ventris dolorem. Weorp þonne ofer bæc þone wifel on wege. Beheald þæt þu ne locige æfter. Þonne monnes wambe wærce oððe rysle, ymbfoh mid þinum handum þa wambe. Him biþ sona sel. XII monaþ þu meaht swa don after þam wifel. (London, British Library, Royal 12 D XVII, fol. 115r)
[Where you see a dungbeetle throw up on the earth, grab it with two hands along with its dung-ball. Wave greatly with your hands and say three times: Remedium facio ad ventris dolorem (I make a a cure for the pain in the stomach). Throw then the beetle over your shoulder onto the way. See to it that you do not look back. In case of a person’s stomach or abdomen pain, grab with your hands the stomach. It will soon be whole for them. You are able to do this for twelve months after the beetle.]
I wonder how many Anglo-Saxon dungbeetles fell prey to aspiring doctors in search of ways to alleviate rumbling tummies.
The Anglo-Saxon remedies described above would certainly be classified as ‘alternative’ by modern standards and it is to be hoped that today’s medical professionals have found more effective ways to remedy diseases caused by worms, earwigs, spiders, scorpions and other parasites.
If you liked this blog post, you may also enjoy:
Works referred to:
- T.O. Cockayne (1864). Leechdoms, wortcunning, and starcraft of early England. Vol. 2 (London)
For a bonus question on one of my Old English literature exams, my students used their artistic talents to draw their own rendition of Grendel’s mother from the Old English poem Beowulf. Together, these doodles give a neat overview of how Beowulf criticism has approached this feminine ‘monster’ and what my students have remembered of the poem.
i) Grendel’s mother: An enigmatic being
Of the three main foes of Beowulf in the poem, Grendel’s mother is perhaps the most enigmatic. Scholars have long since debated what to make of this “brimwylf” [sea-she-wolf] Beowulf, ll. 1508, 1601), living in an underwater-hall. She is presented as monstrously violent, but her actions are motivated by a completely understandable (and human?) desire to avenge the death of her son. Is she a monster or a human?These drawings by my students clearly demonstrate this complex ambiguity, ranging as they do from catlike, beastly mothers to fair-haired dinosaurs, through to a green-scaled woman in a dress:
ii) Grendel’s mother enters the scene: A woman on a mission
Grendel’s mother makes her appearance halfway through the Old English poem. The poet has just recounted how Beowulf has defeated the monster Grendel by ripping off its arm. This arm is hung underneath the roof of the great hall Heorot as a sign of Beowulf’s victory and there is much rejoicing. King Hrothgar gives a lavish feast and, that night, the Danes fall asleep, confident that the monster Grendel no longer poses a threat. Enter Grendel’s mother, hell-bent on revenge:
She trashes the Danish slumber party in Heorot, grabs hold of Æschere, King Hrothgar’s “best friend”, and then returns to her underwater hall.
According to some critics (and students), there is a particular ‘poetic justice’ about the fact that Grendel’s mother takes Hrothgar’s ‘right-hand man’ in retribution for Grendel’s ripped-off arm:
iii) A mother in her mere
The next morning, Hrothgar wakes up to the news that his friend Æschere has been killed and, spurred into action by Beowulf, he leads a troop to Grendel’s mere. Grendel’s mother, we are told, had ruled this place for fifty years.
This eery pond is inhabited by strange monstrous creatures and none but Beowulf himself dares enter it. He swims down to Grendel’s mother’s underwater lair and soon finds out that his sword Hrunting is useless. Luckily, Beowulf finds a giant sword and manages to kill his female foe. Beowulf next finds the body of Grendel and decapitates it, turning the mere red with blood. The Danes see the blood and think Beowulf has lost, but the “faithful Geats remain in the neighbourhood waiting for Beowulf to emerge”:
iv) Grendel’s mother: An exotic monster?
As noted above, Grendel’s mother is often interpreted as a monster. How else could she live in an underwater lair and pose a threat to the strong hero Beowulf? Surely, she must have had sharp teeth, claws, webbed hands, flipper feet, “light eyes to see under water” and “biceps because she’s strong”:
Another student imagines a monster of another kind, one with a beard [the reference to the ‘Wonders of the East’ is to another text in the Beowulf manuscript, see The Marvels of the East: An early medieval Pokédex]:
Yet another student thought Grendel’s mother may have hailed from Eastern Europe and was distressed because it could no longer feed its son a bowl of borscht:
v) Grendel’s mother as a human woman
Some critics (and students) downplay the idea of Grendel’s mother as a monster. Their main argument revolves around the interpretation of the phrase “ides, aglæcwif” Beowulf, l. 1259a), used for Grendel’s mother. This phrase has been rendered rather negatively in some Beowulf translations, ranging from “wretch, or monster of a woman” (Klæber), to “monstrous hell bride” (Heaney), “monster-woman” (Chickering) and even “ugly troll lady” (Trask). These rather monstrous descriptions of Grendel’s mother are problematic: the word “ides” means ‘lady’ and is used in the poem to refer to queens, including Wealhtheow (wife of Hrothgar, king of the Danes); the first part of “aglæcwif” is indeed used of the monster Grendel and the dragon (both called “aglæca”), but it is also used of Beowulf and another human hero, Sigemund. Since there is no indication for calling Beowulf ‘ugly troll’, ‘monstrous’ or ‘monster’, it seems strange to give the word a negative meaning when it refers to Grendel’s mother. Hence, the word “aglæc” may be best rendered as ‘opponent, adversary’. The following student certainly remembered that bit:
The next student, too, sees Grendel’s mother as “not a monster, just a sad woman”:
Æschere’s bloody head on a pole is a nice touch. In an article I recently co-authored, we argue that Æschere’s head was indeed used as a boundary marker (see: Thijs Porck & Sander Stolk, ‘Marking Boundaries in Beowulf: Æschere’s Head, Grendel’s Arm and the Dragon’s Corpse’).
The following student blamed Grendel’s mother’s misfortune on her ugly baby:
vi) The Jolie-i-fication of Grendel’s mother
Beowulf has been brought to the big screen many times and these cinematic adaptations have certainly influenced how we visualise the monsters of this poem (I wrote about this here: Spoiling the Mystery: Grendel in Beowulf Movies). One of the most memorable depictions of Grendel’s mother was the 3D animation of Angelina Jolie in the 2007 film Beowulf. The Jolie-i-fication of Grendel’s mother is captured beautifully by this student’s drawing:
vii) The Pietà of Grendelangelo
The last student drawing is something special. It is not an exam doodle, but a ‘commissioned piece of art’. I asked Jolene Witkam, a student who wrote an excellent BA thesis about Grendel’s mother’s human nature ánd a skilled artist, to draw Grendel’s mother and Grendel in the poses of Mary and Christ of Michelangelo’s famous Pietà statue. The endresult, you will agree, is absolutely stunning:
If you liked this blog post, you may also enjoy other student doodle editions:
- The Battle of Maldon: A Student Doodle Edition
- Beowulf vs the Dragon: A Student Doodle Edition
- The Old English Judith: A Student Doodle Edition
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!
© Thijs Porck and Dutch Anglo-Saxonist Blog, 2018. Unauthorised use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Thijs Porck and Dutch Anglo-Saxonist Blog with appropriate and specific direction to the original content.
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 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
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., .
Memes have become a popular form of communication and, when put into Old English, can be an effective teaching tool. I made the memes featured in this blog some five years ago, but they remain effective in a class room setting today.
#1 Keep calm and carry on
Perhaps the most widespread meme in the history of the Internet is the ‘Keep calm and carry on’-kind. Based on a motivational poster issued by the British government for boosting the moral in preparation of the second world war, this poster has sparked various spoofs. The Old English motivational quote may have profited some Anglo-Saxons during the time of the Viking raids.
#2 You Only Live Once (YOLO)
Beowulf’s decision to fight the monster Grendel without weapons may well be described as the ‘YOLO-moment’ of Anglo-Saxon literature.
#3 You’re doing it wrong
The phrase ‘You’re doing it wrong’ typically accompanies an image of someone ‘failing’ at doing something correctly. What better phrase to accompany this scene from the Bayeux Tapestry than ‘Riding on horses; you are doing it wrong’?
#4 When you see it, you will shit bricks
The phrase ‘When you see it, you will shit bricks’ is associated with images that, upon expectation, feature a surprising element. This certainly came to mind, when I spotted the Sutton Hoo helmet in King Arthur’s bed room in the BBC series Merlin (for which, see: Anglo-Saxon props: Three TV series and films that use early medieval objects).
#5 Shut up and take my money
This phrase is used in combination with a picture of something that is so desirable that people just really want to have it. Surely, the Old English variant must have been uttered whenever an Anglo-Saxon looked upon the dazzling Lindisfarne Gospels!
#6 I don’t want to live on this planet anymore
Out of disappointment with the stupidity of others, one can express the desire to no longer live on this planet. This sentiment certainly comes to mind when faced with the idiotic notion that Shakespeare spoke Old English (for which, see: What if Shakespeare HAD written Old English?)
#7 Ain’t nobody got time for that
What better way to introduce the Old English magic sheet (an overview of Old English declension made by Peter Baker – link) than by pointing out that it will save your students some time? “Learning Old English Declensions? Ain’t nobody got time for that!”
#8 Lie down / Try not to cry / Cry a lot
This meme provides instructions on how to act in situations of great sadness. Surely, no meme is better to suited to refer to the Ashburnham House Fire of 23 october 1731, which damaged many Anglo-Saxon manuscripts that belonged to the Cotton collection. For more damaged manuscripts, see: http://britishlibrary.typepad.co.uk/digitisedmanuscripts/2013/02/crisp-as-a-poppadom.html
#9 I should buy a boat
A picture of a cat reading a newspaper has become associated with the phrase ‘I should buy a boat’. This phrase certainly seems to have gone through Alfred the Great’s mind when he saw the Vikings (according to legend, Alfred founded the English navy).
#10 Boy, that escalated quickly
This meme phrase is used when something quickly gets out of hand. Rather suitable for the main plot of the last part of Beowulf (and Tolkien’s The Hobbit; for the former, see: Beowulf vs the Dragon: A Student Doodle Edition).
#11 It is something
This meme comments on the slightly disappointing number of books on Old English Literature in the open stacks of the English reading room of Leiden University Library. Ah well, it is something.
#12 Scumbag Byrhtnoth
This meme is a take on the ‘Scumbag Steve meme’. It comments on Byrhtnoth’s decision in the Old English poem The Battle of Maldon to allow the Vikings to cross the bridge the English had been defending, thus causing the English to lose the battle. It translates to: “Should defend the bridge; lets the Vikings use the bridge.” For The Battle of Maldon, see: The Battle of Maldon: A Student Doodle Edition.
#13 Come at me, bro!
‘Come at me, bro!’ was obviously what Wiglaf and Beowulf said against the dragon; well…if they had been called Swaglaf and Browulf, that is.
#14 Heavy breathing
This meme requires some explanation. A couple of years ago, I attended the Manchester Centre for Anglo-Saxon Studies Easter Conference and one of the speakers, Duncan Sayer of the University of Central Lancashire, spoke about the infamous ‘cow burial’: an Anglo-Saxon woman, found buried alongside a cow (news item). Sayer suggested that the cow, which had been skinned before being laid in the grave, was meant as a ‘feast for the dead’. A good opportunity to make a spoof of the ‘heavy breathing cat-meme’, which is used in combination with extravagant food.
#15 Anglo-Saxon hipster, before it was cool
Hipsters tend to like things before it was cool. The Anglo-Saxon hipster, of course, would have pronounced the word differently: cole (k-Oh-l), rather than cool (c-Oo-l).
#16: Excuse me, what the…
I imagine the Old English version of this meme may prove very handy for those encountering Old English for the first time.
#17: Surprised Pika-theow
This meme accurately represents Queen Wealhtheow’s response to King Hrothgar’s plan to adopt Beowulf as a son (and thus threatening the succession by her own sons).
#18: This is my voice…
An Anglo-Saxonist’s response to this popular video format.
#19: The History of English, the Meme
A historical linguistic variant of this meme.
Some of these memes were once posted on http://oememes.wordpress.com. To date, that website has catered to seven thousand unique viewers. All memes there have now been moved to this blog post; some new ones have been added.