Tag: Old English

  • Chop chop! Three bizarre beheadings in Anglo-Saxon England

    Chop chop! Three bizarre beheadings in Anglo-Saxon England

    Beheading is a spectacular way of punishing one’s enemies and often triggers the literary imagination, ranging from Beowulf cutting off Grendel’s head to the Queen of Hearts’s famous phrase “Off with her head!”. This blog post calls attention to the beheadings of three Anglo-Saxons, whose decapitation stories may have been embellished by later generations.

    blog-beheading00000
    Illustration of Ps. 128:4 (“The Lord who is just will cut the necks of sinners”) in the Harley Psalter. © The British Library, Harley 603, fol. 67r

    1) The beheading of Æthelberht of East Anglia: The head that tripped up a blind man 

    blog-beheadingaethel
    Annal 792 (for the year 794) in MS D of The Anglo-Saxon Chronicle. © The British Library, Cotton Tiberius B.iv, fol. 26v

    “Her Offa Myrcna cyning het Æþelbryhte þæt heafod ofaslean”

    [In this year, King Offa of the Mercians commanded Æthelberht’s head to be cut off.]

    The annal for the year 794 in The Anglo-Saxon Chronicle is straightforward but leaves much to the imagination. What exactly were the circumstances of this decapitation of Æthelberht of East Anglia? In 2014, the finding of a coin bearing Æthelberht’s name and the title “rex” appeared to hold the answer: Æthelberht had claimed independence, to the annoyance of the much more powerful ruler Offa, who had him decapitated (see news article here). Medieval authors came up with more inventive motives for the murder of Æthelberht…

    blog-beheading2
    Offa of Mercia by thirteenth-century artist Matthew Paris, Æthelberht’s head bottom-left (source)

    The anonymous author of the twelfth-century Latin Vitae Offarum Duorum (The Lives of Two Offas), for instance, attributed the beheading not to Offa, but to Offa’s scheming wife Cwenthryth. Æthelberht, according to this story, was to marry Offa’s daughter, but Cwenthyrth did not agree and plotted to have Æthelberht murdered. Her plan involved an elaborate boobytrap:

    And next to the royal couch she also had a seat prepared, fashioned in the most elegant style and surrounded with curtains on every side. Under which a deep trench was prepared for the heinous plan to be carried through. […] And when he [Æthelberht] settled on the aforesaid seat, he collapsed together with the chair into the bottom of the trench. (trans. Swanton, p. 94-96)

    Inside the trench, Cwenthryth’s henchmen were waiting: they suffocated Æthelberht with pillows and stabbed him to death. Since the dead body was still throbbing, they also cut off his head. Thus, Æthelberht, according to the author, died like John the Baptist, “entangled in a woman’s snares”.

    Like John the Baptist, Æthelberht became a saint. The anonymous author of the Vitae Offarum Duorum notes how, when Æthelberht’s bodily remains were hurriedly hidden during the night, the head was accidentally dropped onto the ground and left there. By divine providence, a blind man stumbled upon the head:

    Finding the aforesaid head a stumbling block to the feet however, he wondered what it was, because his foot was tangled up in the head’s long golden curls. And touching it more carefully, he realised that it was the head of a decapitated man. And intuitively he realised that this was the head of someone holy, and a young man. And when his hands had been steeped in blood, and sometimes in the place where his eyes had been, he put the blood on his face. And immediately his sight was restored. (trans. Swanton, pp. 96, 98)

    And that’s how Æthelberht was proven to be a saint: his head tripped up a blind man; the blind man used his blood for face-paint and had his sight restored. Amen!

    2) The beheading of St Edmund: The head that kept on shouting

    blog-beheadingedmund
    Annal 870 in MS D of The Anglo-Saxon Chronicle. © The British Library, Cotton Tiberius B.iv, fol. 33v

    7 þy wintra Eadmund cyning him wið feaht, 7 þa Daniscan sige namon, 7 þone cyning ofslogon

    [and that winter King Edmund fought against them and the Danes took the victory and killed the king]

    The Anglo-Saxon Chronicle‘s report of the death of Edmund of East Anglia is once more devoid of detail. The story of Edmund’s death was later greatly expanded. The Anglo-Saxon abbot and homilist Ælfric (d. c. 1010), for instance, composed an Old English saint’s life (based on a Latin original by the monk Abbo of Fleury), in which he described how the Vikings brutally martyred Edmund. In Ælfric’s version of the events, Edmund does not fight the Danes but lays down his weapons and lets the Vikings have their way with him. The pagans began by using Edmund for target practice, shooting him so full of arrows that Edmund resembled a hedgehog (“swilce igles brysta” [like the bristles of a hedgehog]). Next, they struck off the king’s head and hid it in the bramble bushes:

    blog-beheading20a
    Viking behead Edmund and hide his head in the brambles. © New York, Morgan Library, M. 736, fol. 14v

    The Vikings then returned to their ships and departed. Some time later, Edmund’s people return and find their king’s headless body. They start to search for the head and that is when a miracle happens:

    Hi eodon þa secende and symle clypigende, swa swa hit gewunelic is þam ðe on wuda gað oft: “Hwær eart þu nu gefera?” And him andwyrde þæt heafod, “Her, her, her!” and swa gelome clypode andswarigende him eallum, swa oft swa heora ænig clypode, oþþæt hi ealle becomen þurh ða clypunga him to.

    [Then they went looking and continually calling, as is customary with those who often go into the woods, “Where are you now, friend?” and the head answered them, “Here! Here! Here!” and so frequently called out, answering them all as often as any of them shouted, so that they all came to it because of the shouting”] (ed. and trans. Treharne, pp. 149-151)

    They find the head, guarded by a wolf, and bury the head alongside Edmund’s body.

    blog-beheading3
    Edmund’s head shouting ‘heer, heer, heer’ from John Lydgate’s Lives of Saints Edmund and Fremund. © The British Library, Yates Thompson 47, fol. 54 r

    Edmund’s capital miracles do not end there. Ælfric relates how, when they dig up Edmund’s body and head some years later, they find that the head has been reattached: God works in mysterious ways, indeed!

    3) The beheading of Earl Byrhtnoth: The head that was stolen by Vikings

    blog-beheadingbyrhtnoth
    Annal 991 in MS D of The Anglo-Saxon Chronicle. © The British Library, Cotton Tiberius B.iv, fol. 33v

    Her wæs Gypeswic gehergod, 7 æfter þæm swyðe raþe wæs Byrihtnoð ealdorman ofslagan æt Meldune.

    [In this year, Ipswich was ravished, and very soon after that Ealdorman Byrhtnoth was killed at Maldon].

    Annal 991 of The Anglo-Saxon Chronicle contains another bare report on the death of Anglo-Saxon. For more details about the death of Byrhtnoth  we need to look elsewhere. The anonymous author of one of the greatest poems in Old English, The Battle of Maldon, elaborated on how Byrhtnoth and his men heroically (or: foolishly) fought the Vikings on the beach of Maldon, after yielding them free passage over a narrow causeway (see The Battle of Maldon: A Student Doodle Edition). In the poem, Byrhtnoth is struck fatally by a spear in the chest and dies uttering some final words of inspiration to his retainers.

    The twelfth-century Liber Eliensis tells a different story, indicating that Byrhtnoth was, in fact, beheaded by the Vikings:

    On the last day, and with few of his men left, Brithnoth knew he was going to die, but this did not lessen his efforts against the enemy. Having inflicted an enormous slaughter on the Danes, he almost put them to flight. But eventually the enemy took comfort from the small number of Brithnoth’s men, and, forming themselves into a wedge, rushed against him in one body. After an enormous effort the Danes barely managed to cut off Brithnoth’s head as he fought. They carried the head away with them and fled to their own land. (trans. Calder & Allan, p. 190)

    The Liber Eliensis also reports that the abbot of Ely went to the battlefield to collect the remains of Byrhtnoth and buried the headless body in Ely Abbey, replacing the head with a lump of wax: “But in place of the head he put a round ball of wax, by which sign the body was recognized long afterwards in our own times and placed with honor among the others” (trans Calder & Allan, p. 192). The Liber Eliensis‘s reference to the placement of Byrhtnoth’s remains “among the others” is to a twelfth-century shrine of the seven benefactors of Ely Abbey, which is now found in Ely Cathedral:

    blog-beheading4
    Shrine of Byrhtnoth and six other benefactors of Ely Cathedral (source)

    Did the Vikings indeed steal Byrhnoth’s head or is this another case of literary embellishment? Judging by a report of how the bones of the seven Ely benefactors were uncovered in May 1769, it seems that this legend has a ring of truth to it:

    Whether their relics were still to be found was uncertain … The bones were found inclosed, in seven distinct cells or cavities, each twenty-two inches in length, seven broad, and eighteen deep, made within the wall under their painted effigies; but in that under Duke Brithnoth there were no remains of the head, though we search diligently …It was observed that the collar bone had been nearly cut through, as by a battle axe or two-handed sword. (James Bentham to the Dean of Exeter; cit. in Stubbs, pp. 92-93)

    If the Vikings did indeed behead Byrhtnoth, this raises the question of why the anonymous poet of The Battle of Maldon did not include this detail in his poem; perhaps he considered it ‘fake news’.

    If you liked this blog post, you may also be interested in:

    Works referred to:

    • Calder, D. G., & M. J. B. Allen, Sources and Analogues of Old English Poetry (London, 1976)
    • Stubbs, C. W., Historical Memorials of Ely Cathedral (New York, 1897)
    • Swanton, M. (Trans.), The Lives of Two Offas (Crediton, 2010)
    • Treharne, E., Old and Middle English c. 890-c.1450: An Anthology, 3rd edn. (Malden, 2010)

    Bonus bunny

    blog-beheading5
    An even more bizarre beheading: the original killer bunny in the fourteenth-century Gorleston Psalter. © British Library, Add 49622, fol. 13v

     

     

  • A medieval manuscript ransomed from Vikings: The Stockholm Codex Aureus

    Manuscripts are among the most fascinating artefacts from the Middle Ages. This post focuses on a manuscript that was kidnapped by Vikings: The Stockholm Codex Aureus.

    ‘The Golden Book’

    The Stockholm Codex Aureus (Stockholm, National Library of Sweden, MS A. 135) is an eighth-century Gospel book. This beautiful manuscript was probably made in Canterbury and would also have had a bejewelled bookbinding. The presence of a precious binding can be inferred from a note on the opening page that commemorates Wulfhelm, the goldsmith, Ceolheard, the jeweller, and someone named Ealhhun. These could be the monks who were involved in the making of the book or they may have been responsible for rebinding it at a later point in time (see Gameson 2001):

    blog-codexaureus2
    Opening page of St Jerome’s preface, inscription for Ceolheard, Ealhhun and Wulfhelm in top margin © Stockholm, National Library of Sweden, MS A. 135, fol. 1r

    Orate p<ro> Ceolheard p<res>b<itero>, inclas [for inclusor?] 7 Ealhhun 7 Wulfhelm, aurifex

    [Pray for priest Ceolheard, the jeweller(?), and Ealhhun and Wulfhelm, the goldsmith]

    The Stockholm Codex Aureus (or: Canterbury Codex Aureus)  owes its nickname ‘Golden Codex’ to the lavish use of gold-leaf for some of its initials. Its golden glory is best illustrated by the opening page of the Gospel of Matthew:

    blog-codexaureus1
    The Stockholm Codex Aureus © Stockholm, National Library of Sweden, MS A. 135, fol. 10r

    Kidnapped by Vikings!

    The opening page of the Gospel of Matthew has more to offer than just its gold and decorated letters: a ninth-century note added in the upper and lower margin of the page relates the exciting history of this book. As it turns out, the Codex Aureus had once been stolen by Vikings and, as the note states, an Anglo-Saxon ealdorman and his wife had ransomed it from the heathen army:

    blog-codexaureus3
    Inscription in the names of Alfred and Werburg © Stockholm, National Library of Sweden, MS A. 135, fol. 10r

    In nomine Domini nostri Ihesu Christi Ic Aelfred aldormon ond Werburg min gefera begetan ðas bec æt haeðnum herge mid uncre claene feo, ðæt ðonne wæs mid clæne golde, ond ðæt wit deodan for Godes lufan ond for uncre saule ðearfe.

    Ond for ðon ðe wit noldan ðæt ðas halgan beoc lencg in ðære haeðenesse wunaden, ond nu willað heo gesellan inn to Cristes circan Gode to lofe ond to wuldre ond to weorðunga, ond his ðrowunga to ðoncunga, ond ðæm godcundan geferscipe to brucenne ðe in Cristes circan dæghwæmlice Godes lof rærað, to ðæm gerade ðæt heo mon arede eghwelce monaðe for Aelfred ond for Werburge ond for Alhðryðe, heora saulum to ecum lecedome, ða hwile ðe God gesegen haebbe ðæt fulwiht æt ðeosse stowe beon mote.

    Ec swelce ic Aelfred dux ond Werburg biddað ond halsiað on Godes almaehtiges noman ond on allra his haligra ðæt nænig mon seo to ðon gedyrstig ðætte ðas halgan beoc aselle oððe aðeode from Cristes circan ða hwile ðe fulwiht <stondan><mote>.

    In the name of Our Lord Jesus Christ. I, ealdorman Alfred, and Werburg, my wife, obtained these books from the heathen arme with our pure money, that was with pure gold, and we did that for God’s love and for the sake of our souls.

    And because we did not wish that these holy books would remain long among the heathens, and now we want to give it to Christ’s church for God’s praise, honour and glory, and in gratitude of his passion and for the use of the religious community, who daily raises up God’s praise in Christ’s church, on the condition that they are read every month for Alfred and for Werburg and for Alhthryth, for the eternal salvation of their souls, for as long as God should grant that the faith is allowed to be in this place.

    Also likewise, I, ealdorman Alfred, and Werburg pray and ask in the God’s almighty name and those of all his saints that no man will be so bold as to deliver or separate these books from Christ’s church for as long as the faith is allowed to stand.

    Having ransomed the book from the Viking army, Alfred and Werburg donated the book to the monastic community at Christ Church, Canterbury. In return, they expected the monks to pray for their souls and the soul of Alhthryth, who may have been their daughter. To make sure the monks would not forget them, the donators also had their names written in the right-hand margin of the same page: Alfred, Werburg, Alhthryth.

    The beauty of the Chi-Rho page: Animals galore

    blog-codexaureus4
    “XPI AUTEM” © Stockholm, National Library of Sweden, MS A. 135, fol. 10r

    The first page of the Gospel of Matthew in medieval Gospel books was often highly decorated. The so-called Chi-Rho page (named after the two first capital letters of Christ’s name) of the Stockholm Codex Aureus is no exception. What is striking about the first line of this page is its inclusion of no fewer than twenty animals. While some (like the lamb of God above the PI of ‘XPI’-abbreviation for Christ) are easy to find, other are hidden among the many decorations. I personally like how even the initial capital X terminates in two animal heads (cows?) and how one animal is trying to balance himself between the two arches of the M. The image below lists the twenty animals and their location in the words “XPI AUTEM”:

    blog-codexaureus5
    20 animals in “XPI AUTEM” © Stockholm, National Library of Sweden, MS A. 135, fol. 10r

    Bipolar pages

    blog-codexaureus-ff-17v19r
    White pages with black ink alternated with purple pages with gold and silver ink. © Stockholm, National Library of Sweden, MS A. 135, fols. 17v-19r

    Another interesting feature of the Stockholm Codex Aureus is its consistent alternation of normal parchment pages with pages that were dyed purple. Whereas the white pages are written with black ink, the purple pages have lettering in gold and silver. The use of purple pages and gold ink is well attested for the seventh and eighth centuries: since gold and silver were durable metals, they were deemed the proper colours for the equally incorruptible word of God. Ironically, it was probably this use of gold in the Stockholm Codex Aureus (and its bejewelled cover) that made it catch the attention of the marauding Vikings in the ninth century.

    blog-codexaureus6
    Portrait of Matthew the Evangelist and the opening page of the Gospel of Matthew © Stockholm, National Library of Sweden, MS A. 135, fols. 9v-10r

    While the Codex Aureus was temporarily returned to England, it did eventually end up in Scandinavia. The manuscript had remained in Canterbury until the end of the Middle Ages, then spent some time in Spain, but was finally acquired by the Royal Library of Sweden in 1690. I wonder how much “pure gold” it would take to ransom the book once more from these Vikings!

    If you liked this blog post, you can sign up for regular updates and/or read the following posts about medieval manuscripts:

    Join 517 other subscribers

    Works referred to:

    • Gameson, R. (ed.), The Codex Aureus: An Eighth-Century Gospel Book (Copenhagen, 2001)
  • The Old English Judith: A Student Doodle Edition

    For a bonus question on one of my Old English literature exams, my students used their artistic talents to draw scenes from the Old English poem Judith. Together, these doodles cover almost the entire poem and document how well (or how badly) my students remembered the poem.

    blog-judith2
    “Judith has taken the sword and is going to sever Holofernes’s head from his body”

    Drawings have long since been used for the purpose of teaching (for an example from the Anglo-Saxon period see Teaching the Passion to the Anglo-Saxons: An early medieval comic strip in the St Augustine Gospels). On occasion, I use my own drawings to spice up my lectures (such as my Anglo-Saxon Anecdotes) or to explain complicated bits of Anglo-Saxon literature (e.g., The Freoðuwebbe and the Freswael: A Comic Strip Reconstruction of the Finnsburg Fragment and Episode). In recent years, I have decided to turn the tables on my students and, for a bonus point (worth 1% of the exam grade), I have them draw scenes from Old English poems, discussed in class.

    While the exercise was intended as a bit of a gag, their doodles actually allowed me to see which events from the poem had captured their interest; how they (mis)remembered certain passages and which scenes, apparently, made no impact on them at all.  In previous blog posts, I shared their renditions of The Battle of Maldon (The Battle of Maldon: A Student Doodle Edition) and the fight between Beowulf and the dragon (Beowulf vs the Dragon: A Student Doodle Edition) . Below follows a selection of my students’ drawings that deal with the Old English poem Judith, along with some commentary.

    i) It all started with a party…

    blog-judith1
    Project “H” – “And yoohoo! This party is going to lose me my head if I drink anymore of this ale. Summon Judith!” – “Sure thing. Holymoly.” A couple of moments later…”Ah great, you’re here! Sleep with me!” “Sure!”

    The Old English Judith is an Anglo-Saxon verse adaptation of the Old Testament book of Judith 12:10-16:1, narrating how the Hebrew city of Bethulia is besieged by the Assyrian warlord HolofernesThe Hebrew widow Judith plans to go to the Assyrian camp where Holofernes and his men are getting drunk. “This party is going to lose me my head if I drink anymore of this ale”, Holofornes says in one of my student’s renditions: a nice way to foreshadow what will eventually happen to the Assyrian overlord.

    Judith is summoned to Holofernes and arrives looking as beautiful as an elf: “ides  ælfscinu” [l. 14a: a woman as shining as an elf]. What do elves look like? Well, according to the next student, elven-beauty involves “lucious lips and a little neckline that is a little too low” and “batting eyelashes”:

    blog-judith1b
    “Judith tries to seduce H. with her luscious lips and a little neckline that is a little too low while batting her eyelashes”

    ii) Off with his head!

    When Holofernes and Judith end up in his tent, the intoxicated Holofernes quickly falls asleep. Judith picks up the Assyrian’s sword and cuts off his head in two strokes, not one:

    blog-judith4

    The following student also drew a picture of Judith and Holofernes’s decapitated head. She could not remember his name and, naturally, she compensated with a nice Old English-ish poem which features structural alliteration of “h”:

    He had a huge       hairy head
    That she now held       in her hand
    How horrible         he was
    So headless         he is now
    What a happy        history.

    blog-judith8
    No, his name was not “Hreofernoþ”

    iii) A handmaiden holds the door!

    Some students remembered that Judith was not the only woman in the room: her handmaiden was on the look-out and we can see her smiling mischiveously in this colourful doodle, while Judith wickedly holds the blade she used to cut off Holofernes’s head:

    blog-judith7
    A handmaiden looks on as Holofernes’s head tumbles down.

    iv) Bag it up!

    blog-judith12
    Handmaiden and Judith putting ‘dead Holofernes’ in a bag.

    While Holofernes, as the Anglo-Saxon poet assures us, is suffering the torments in Hell, Judith and her handmaiden still need to get out of the Assyrian camp. Since they want to bring Holofernes’s head with them, they put the head in a bag.

    The next student doodle illustrates that God (who is looking on from a cloud above) agrees with these proceedings:

    blog-judith9b

     

    v) Putting the head on display

    blog-judith11a

    Judith emerges from Holofernes’s tent (or “meet hall” as this student would have it) and goes back to her city, where she shows the bloodied head to her people.

    She delivers an incredible victory speech in the poem and her warriors respond as you would excpect: “Yay!”

    blog-judith10a

    vi) The case of the golden flynet

    Throughout the Old English poem, references are made to an “eallgylden fleohnet” [ll. 46b-47a: an all-golden flynet], which separate Holofernes’s tent from the outside world. It is a special flynet, because Holofernes could use it to look through it from the inside, but no one  was able to look into the tent from the outside. The flynet plays an important role in the poem, because it allows Judith and her handmaiden to kill Holofernes without anyone outside noticing it.

    My students also caught on to the rather amusing role that the flynet plays after Holofernes has been killed. Roused by Judith’s victory speech, the Hebrews attack the Assyrians. The Assyrians, in turn, desperately try to wake up Holofernes. Because no one dares to enter the tent and because the flynet prevents them from looking in, they start to cough, gnash their teeth and so on. A rather humorous scene, which is captured nicely by the following doodles:

    blog-judith5b
    “The soldiers of the Assyrian lord do not dare to wake him up. Not knowing he has been killed.” -‘Should we wake him up?’ -‘No, you know how grumpy he can be’

    blog-judith7b
    “ugh ugh ugh ugh ugh”

    blog-judith5
    “Heofermus’s men awkwardly try to wake him up. The fact he is dead has so far flown over their heads (haha).” – Note the warrior holding a ‘war-leek’ (and Old Norse kenning for ‘sword’).

    On the whole, my students appear to have remembered many details of the poem, ranging from the intoxicating drinking feast, to the helpful handmaiden and the fabulous flynet. The name of Holofernes a.k.a. “H.”, “Heofermus” and “Hreofernoþ” does not appear to have stuck well. In the end, what pleased me most was that none of the renditions of Holofernes resembles me in any way, shape or form.

    blog-judithfinal

    If you want more student doodles, you may also like:

     

  • Anglo-Saxon bynames: Old English nicknames from the Domesday Book

    From Humphrey ‘Golden-bollocks’ to Alwy ‘Beetle-beard’ – this blog post deals with the remarkable bynames found for individuals mentioned in the Domesday Book.

    Domesday Book as a cultural treasure trove

    The Domesday Book is perhaps the most famous administrative record from the Middle Ages. The Domesday Book was made in 1086 by order of William the Conqueror in 1086, who wanted to know whom he could tax and how much. The result is a long and detailed work, listing the various duties and payments that had to be made to the crown as well as the names  and holding of landowners living in 1086. The Domesday Book also includes an overview of the situation during the reign of William’s predecessor Edward the Confessor in 1066. William’s scribes were thorough, indeed, as the Peterborough Chronicle remarks:

    blog-doomsdaynicknames-0
    Peterborough Chronicle s.a. 1085 © Oxford, Bodleian Library, Laud Misc. 636, fol. 62v

    Swa swyðe nearwelice he hit lett utaspyrian. þæt næs an ælpig hide. ne an gyrde landes. ne furðon, hit is sceame to tellanne. ac hit ne þuhte him nan sceame to donne. an oxe. ne an cu. ne an swin. næs belyfon. þæt næs gesæt on his gewrite.

    [So very narrowly did he command them to record it, that there was not one single hide, not one yard of land, moreover (it is a shame to say it, but it did not seem to him a shame to do it) not one ox, not one cow, not one swine was left, that was not set down in his book.]

    While the Domesday Book is mostly used as a source for the social and economic history of eleventh-century England, it is also a treasure trove for those interested in more cultural phenomena, such as bynames and nicknames.

    Anglo-Norman and Latin bynames from the Domesday Book

    A byname is an additional name to a person’s main name, which often allows for a clearer identification of the individual. Often, such bynames take a locational form, allowing us to distinguish between such a Wulfstan of York and a Wulfstan of Worchester. More interesting are those bynames that describe physical, mental or moral characteristics.  The last category is known as nicknames and can often be jocular. Some intriguing Anglo-Norman and Latin nicknames found in the Domesday Book are listed below:

    Bernardus panceuolt – Bernard ‘Paunch-face’
    Hunfridus uis de leuu – Humphrey ‘Face of a wolf’
    Hunfridus aurei testiculi – Humphrey ‘Golden-bollocks’
    Rogerus Deus saluaet dominas – Roger ‘God save the ladies’

    This slideshow requires JavaScript.

    Slideshow with Anglo-Norman and Latin nicknames. Source images: opendomesday.org

    Top 10 Old English nicknames from the Domesday Book

    Fascinating though the Anglo-Norman and Latin nicknames are, I was mainly interested to find some Old English nicknames and have listed my personal top 10 (in no particular order) below:

    10) Aluui Ceuresbert – Alwy ‘Beetle-beard’

    blog-doomsdaynicknames-5
    Aluui Ceuresbert – Alwy ‘Beetle-beard’. Image soucre: opendomesday.org

    Alwy was a landowner in Thatcham, Berkshire, with, as it would seem, a remarkable beard. His nickname ‘ceuresbert’ is a compound of Old English ceafor ‘chafer, beetle’ and beard ‘beard’, suggesting that he may have had a two-pronged beard resembling the antennae of a beetle.

    9) Alwinus Bollochessege – Alwine ‘Bullock’s eye’

    Alwinus Bollochessege lived in Winchester in 1066. Since Winchester was not included in the survey for the original Domesday Book,  his name is found in what is known as the Liber Winton or Winchester Domesday Book: a twelfth-century document, based on an earlier, now-lost document. The nickname of Alwine is made up of the Old English words bulluc ‘bullock’ and eage ‘eye’ (see Tengvik 1938, 295).

    8) Ernuin Catenase – Ernwine ‘Cat’s nose’

    Ernuin Catenase (catt ‘cat’ + nasu ‘nose’) was a landowner in Yorkshire, owning lands and manor in Scacherthorpe and Upper and Lower Poppleton. The Domesday Book records that his lands were granted to an Ernwine with a less unfortunate byname: Ernwine the priest.

    7) Alricus Wintremelc – Alric ‘Winter-milk’

    blog-doomsdaynicknames-6
    Alricus Wintremelc – Alric ‘Winter-milk’. Image source: opendomesday.org

    Alricus Wintremelc was the tenant-in-chief of Goldington, Bedfordshire. His pretty straightforward nickname is, nevertheless, more intriguing than that of Ailmar Melc who lived in Tolleshunt, Essex.

    6) Goduuinus Wachefet – Godwine ‘Weak-feet’

    blog-doomsdaynicknames-7
    Goduuinus uuachefet – Godwin ‘Weak-feet’. Image source: opendomesday.org

    Godwine ‘Weak-feet’ was one of the tenants of Gloucester in 1066. In this list we can clearly see that Godwine’s nickname was added to separate him from another “Goduuinus” and a “Goduinus”.

    5) Goduuinus Softebread – Godwine ‘Soft-bread’

    Another inhabitant of Winchester, mentioned in the Liber Winton (see Tengvik 1938, 380).

    4) Godwinus Penifeder – Godwine ‘Penny-father’

    Godwin Penny-father lived in Winchester and his nickname suggests that he was something of an Anglo-Saxon Scrooge. He apparently lived in the same street as Aluricus Penipurs – Alfric ‘Penny-purse’ (see Tengvik 1938, 353).

    3) Aluuardus Belrap – Alward ‘Bell-rope’

    blog-doomsdaynicknames-8
    Aluuardus belrap – Alward ‘Bell-rope’. Image source: opendomesday.org

    In 1066, Alward ‘Bell-rope’ was the lord of Holcot, Bedfordshire. Interestingly, his lordship had passed over in 1086 to one “Radulfus Passaqua”: Ralph ‘Pass-water’.

    2) Aluuinus Deule – Alwine ‘The devil’

    blog-doomsdaynicknames-9
    Aluuinus Deule – Alwine ‘The devil’. Image source: opendomesday.org

    Alwine ‘the devil’ was a Bedfordshire landowner not to be meddled with!

    1) Aluredus Caddebelloc – Alfred ‘Testicle-testicle’

    Another landowner in Winchester in 1066 –  name mentioned in Liber Winton. According to Tengvik (1938) this is a tautological compound of OE/ME cade ‘testicle’ and balluc ‘testicle’: Alfred ‘Testicle-testicle’, lest we confuse him with Alfred ‘the Great’…

    If you liked this blogpost, you may also be interested in the following post:

    Works referred to:

    • G. Tengvik, Old English Bynames (Uppsala, 1938)
  • The Medieval in Middle-earth: The Anglo-Saxon Habits of Hobbits

     As a professor of Anglo-Saxon at the University of Oxford, J. R. R. Tolkien could not help but be inspired by the language and literature he studied and taught. As a result, his fictional world is infused with cultural material of the Middle Ages, particularly Old English language and literature. In this post, I focus on the hobbits and their early medieval antecedents.

    At first glance, there appears to be no resemblance of any kind between Tolkien’s peacable hobbits and the warlike early medieval Anglo-Saxons that conquered parts of Britain in the early Middle Ages; yet, there is more to these hobbits than meets the eye…

    Old English roots: Holbytlan, scir, þegn, miclan delfing…

    Pippin and Merry: Hobbits in helmets (source)

    ‘Are not these the Halflings, that some among us call the Holbytlan?’, Théoden asks, when he first sets eyes on Pippin and Merry on the outskirts of Isengard. Théoden’s word holbytla ‘hole-dweller’ is Tolkien’s own invented Old English etymology for the word Hobbit and means ‘hole-dweller’.  Other Hobbitish terms have more clear Old English roots: the Shire itself stems from the Old English word scir ‘district’ as does the name of its principal  administrator: the Thain, from Old English þegn ‘servant’. Hobbitish place names, too, derive from the language of the Anglo-Saxons: Michel Delving, for instance, is clearly Old English miclan delfing ‘great excavation’. Old Hobbitish, it seems, is nothing other than Old English!

    What’s in a name? Hengist, Horsa, Marcho and Blanco

    Hengest and Horsa…or Marcho and Blanco?

    The story of how Hobbits came to settle in the Shire, as outline in the prologue to The Fellowship of the Ring, bears a keen resemblance to the foundation myth of the Anglo-Saxons. About the first Shire-Hobbits, Tolkien notes that the “Fallohide brothers, Marcho and Blanco” first crossed the river Baranduin, with a great following of Hobbits – the year of the crossing was to become the first year of Shire-reckoning. The names Marcho and Blanco both mean ‘horse’ and, thus, resemble the names of the two brothers who supposedly had led the Germanic tribes to Britain: Hengest and Horsa, whose names mean ‘stallion’ and ‘horse’.

    Of mathoms and silver spoons

    The hobbits’ fondness for mathoms also aligns them with the Anglo-Saxons:

    The Mathom-house it was called; anything that Hobbits had no immediate use for, but were unwilling to throw away, they called a mathom. Their dwellings were apt to become rather crowded with mathoms, and many of the presents that passed from hand to hand were of that sort. (The Fellowship of the Ring, prologue)

    The word mathom is derived from the  Old English maðm ‘treasure’. The word appears in such poems as Beowulf, where it describes the gifts bestowed upon warriors by kings:

    ‘Me þone wælræs     wine Scildunga
    fættan golde     fela leanode,
    manegum maðmum‘ (Beowulf, ll. 2101-2103a)

    [The friend of the Scildings gave me a lot of plated gold, many treasures, in exchange for the battle]

    From Beowulf, we learn that mathoms could include decorated and bejewelled swords and armour, such as those found at Sutton Hoo (on display at the British Museum, here).  Hobbitish mathoms turn out to be of a similar sort: the Mathom-house in Michel Devling is filled with weapons of such long-forgotten battles as the Battle of the Greenfields, “in which Bandobras Took routed an invasion of Orcs.” Bilbo’s presents at his eleventy-first birthday may be mathoms of a different kind, but at least one of them  can also be linked to the Anglo-Saxon treasures found at Sutton Hoo. Bilbo’s gift of a pair of silver spoons to Lobelia Sackville-Baggins is reminiscent of the two silver baptismal spoons found in the royal Anglo-Saxon grave:

    Silver baptismal spoons, found at Sutton Hoo (source)

    Family matters: The importance of genealogies

    Another habit shared by Anglo-Saxon and Hobbit alike is an interest in filling books with genealogical information. In his prologue to The Fellowship of the Ring, Tolkien explains that Hobbits were keen to draw up long and elaborate family-trees and loved to set out such trees and lists in books. The Anglo-Saxons were little different in this respect: the famous Anglo-Saxon Chronicle contains up to eighteen genealogies of various royal houses, scattered throughout its annalistic narrative. Such royal genealogies also appeared in collections without any intervening text. A case in point is the so-called Anglian Collection, a collection of Anglo-Saxon regnal lists and genealogies (this Wikipedia page is highly informative):

    hobbitgenealogy
    The Anglian Collection © The British Library, Cotton Tiberius B. v., fol. 22r

    These endless lists of names do not make for exciting reading. Tolkien remarked the same of the genealogical information contained at the end of the Red Book of Westmarch: “all but Hobbits would find them exceedingly dull”; Hobbits…and Anglo-Saxons, it would seem!

    If you liked this post, you may also be interested in:

  • Beowulf vs the Dragon: A Student Doodle Edition

    For a bonus question on one of my Old English literature exams, my students used their artistic talents to draw scenes from the concluding fight in the Old English poem Beowulf. Together, these doodles cover almost the third part of the poem and document how well (or how badly) my students remembered the poem.

    blog-bd1
    Student rendition of Beowulf’s fight against the dragon. Note the hash tags and the Viking horns on the dragon!

    Drawings have long since been used for the purpose of teaching (for an example from the Anglo-Saxon period see Teaching the Passion to the Anglo-Saxons: An early medieval comic strip in the St Augustine Gospels). On occasion, I use my own drawings to spice up my lectures (such as my Anglo-Saxon Anecdotes) or explain complicated bits of Anglo-Saxon literature (e.g., The Freoðuwebbe and the Freswael: A Comic Strip Reconstruction of the Finnsburg Fragment and Episode). In recent years, I have decided to turn the tables on my students and, for a bonus point (worth 1% of the exam grade), I have them draw scenes from Old English poems, discussed in class.

    While the exercise was intended as a bit of a gag, their doodles actually allowed me to see which events from the poem had captured their interest; how they (mis)remembered certain passages and which scenes, apparently, made no impact on them at all.  In a previous blog post, I shared their renditions of The Battle of Maldon (The Battle of Maldon: A Student Doodle Edition) . Below follows a selection of my students’ drawings that deal with the fight between Beowulf and the dragon, along with some commentary.

    i) A stolen cup

    blog-bd2
    The theft of a cup – student with “non-existent drawing skills”

    In the third and final part of Beowulf, the dragon is roused from his lair by the theft of a cup, as this student well remembered. Upon discovering the theft, the dragon became “gebolgen” [enraged; Beowulf, l. 2220) or, as this student put its, he was like: “I’m mad! Gimme that cup back! Imma go kill some people now!”

    Another student recalled that the thief was a slave -and- that there were some striking resemblances with a scene in J. R. R. Tolkien’s The Hobbit. Hence, the slave was given a “Bilbo nose” in this rendition:

    blog-bd3
    “Slave stealing golden cup from dragon. I tried to give him a Bilbo nose”. Also note the rather tiny dragon sleeping with “a diamond teddy bear, lying on a bed of rupees because I can’t draw coins” [or spell ‘rubies’]

    ii) A special shield

    In lines 2522-2524, Beowulf announces that he will not fight the dragon unarmed (as he had done with the monster Gendel), since he expects “heaðufyres hates” [the heat of hateful fire]. Thus, he uses a special shield, as illustrated by this student:

    blog-bd4
    Beowulf and the musicians’ shield

     

    Naturally, Beowulf’s shield did not have any musicians attached to it (for as far as we know). The student explains that these are “the annoying musicians who are inflicting horrible violence on their instruments in the adjoining class room, keeping me from concentration”.

    iii) Beowulf as an old man

    When the dragon harassed Beowulf’s people, the king had been on the throne for fifty years. Thankfully, some students recalled this and, therefore, depicted the hero as an elderly man. One of them, apparently, came prepared for the bonus question and even used several colours:

    blog-bd12
    Beowulf and the multi-colour dragon

     

    iv) The breaking of Beowulf’s sword and his company’s morale

    blog-bd13
    “Bad luck Beowulf”

     

    The dramatic scene of Beowulf’s sword breaking in the heat of the battle, causing his companions to flee to the woods, appears to have left an impression on several students; even though they seem to have a hard time remembering the name of the retainer who left behind:

    blog-bd7
    Nope, not Walder!

     

    Blog.BD8.jpg
    Unferth? Wháááá!

     

     v) The dragon bites Beowulf in the neck

    blog-bd6
    “Oh no! The dragon bit my neck!”

     

    Another dramatic scene is when the dragon clamps down on Beowulf’s neck, inflicting a mortal wound.

    Blog.BD5.jpg
    Good attention for detail: “useless sword”; “old king Beowulf (beard for oldness, wrinkles also)”; “angry dragon” says “grrr”

     

    vi) Beowulf and Wiglaf stab the dragon in the gut

    The following student remembered that it was Wiglaf (not Walder or Unferth!) who stayed behind to aid his king. They also remembered how the dragon was stabbed in the gut, though I doubt the dragon would have complained about its abdominal muscles as this one does, shouting “Oh no! My beautiful stomach! I had just started working out for the summer. Noooo!”

    Blog.BD9.jpg
    “Dragon blood is green, obviously…”

     

    vii) Rebuking the oath-breakers

    Following the defeat of the dragon, Wiglaf condemns the retainers who fled. They broke their oath of loyalty to their rightful lord: “Shame on you”, indeed!

    blog-bd10
    “You cowards! Shame on you!”  – Team Beowulf

     

    viii) The dragon’s treasure and Beowulf’s barrow

    “fremmað gena leoda þearfe” [Beowulf, ll. 2800-2801: Tend to the need of my people], Beowulf tells Wiglaf with his dying breath, while he glances upon the dragon’s treasure that he has just secured for his nation. Wiglaf, however, decides to bury the riches along with Beowulf’s body. The dragon’s treasure, the poet tells us, remains “eldum swa unnyt swa hit æror wæs” [Beowulf, l. 3168: as useless to people as it was before]. At least one student appears to have caught on to Wiglaf’s denying his lord’s last request:

    blog-bd11
    “Even though my master said I should take the gold back to our city, I’m going to bury it with him”

    ix) An encore: Browulf and Swaglaf fight the dragon

    After having been confronted by so much artistic talent and inspiration by my students, I could not lag behind. So, I used the whiteboard in my office to produce my own doodle: here are Browulf and Swaglaf fighting the dragon.

    browulf
    Office art: Browulf and Swaglaf fight the dragon

    If you want more student doodles, check out The Battle of Maldon: A Student Doodle Edition

  • Anglo-Saxon apps: Old English on your smartphone

    In this blog post, I review five apps that bring the early medieval magic of Old English to your 21st-century smartphone. I am not in any way connected to the developers of these apps. Let’s get early medieval on your smartphone!

    #5 English Old English Dictionary

    Blog.ASapps1
    English Old English Dictionary app[screenshots from my LG3s]

    What are the Old English words for ‘Chief Justice of the United States’, ‘coffee’ and ‘taekwondo’? If we are to believe this ad-supported dictionary app, the early medieval inhabitants of England would have said: hēahdēmere þāra Geānlǣhtra Rīca, caffiȝ and tæȝcƿondo. Naturally, this is nonsense.

    This app is rather clumsily put together – its definition are brief and its list of entries seems rather haphazardly collected (it does have entries for both ‘take a crap’ and ‘take a shit’). No source is indicated for these words and their basic definition, but some of them seem to be derived from Old English Wikipedia pages (such as the one for the Chief Justice of the United States). Despite its potentially interesting functionality of switching between Old English – English and English – Old English, this silly app should be avoided.

    Costs: FREE
    Android app store link: here
    I have not been able to find an iTunes link

    #4 Readings in Early English

    ASApps2
    Readings in Early English app [screenshots from my LG3s]

    If you want to practice your Old English pronunciation or you just love the idea of having someone read to you from The Anglo-Saxon Chronicle or the works of Ælfric of Eynsham, this is the app for you!

    Readings in Early English was developed by Brian Aitken of the University of Glasgow and was originally intended as a companion piece to the book Essentials of Early English (1999) by Professor Jeremy J. Smith. This app provides access to various Old English, Middle English and Early Modern English texts with translations, minimal explanatory notes and, more importantly, sound files of Professor Smith reading these texts out to you. This means you can read along and listen to what the text may have sounded like. Highly recommended!

    Costs: FREE
    Link to Google App store: here
    Linke to iTunes app store: here

    #3 Liberation Philology: Old English

    ASApps3
    Liberation Philology: Old English app [screenshots from my LG3s]

    Flappy Bird, Bejeweled, Sewer Run, 2048, Candy Crush… one of the things people use their smartphones for is to play games. Why not spend that time more wisely and train your knowledge of Old English in this quiz app by a company called ‘Liberation Philology’?

    This app allows you to spend hours and hours answering multiple-choice questions concerning the parsing of Old English verbs, nouns or pronouns or the translation of words from Old English to Modern English or vice versa. What better way to keep your brains in good shape, improve your grammar skills and master the basic vocabulary of Old English?

    The only slight disadvantage to this app I can find is that there is no reward system, other than its keeping track of your average score. Where is my ‘You have answered “–um indicates dative plural five times in a row”-badge!? Also, you have to ‘level up’ manually, rather than advancing to the next level after answering a certain number of questions correctly. For vocabulary, you can go up to level 170; for verbs and nouns you can select specific verbs or noun declensions, or simply select ‘All Verbs: All Forms’ or ‘All Declensions’.

    For the polyglots, Liberation Philology also has apps for Gothic, Old Norse and a range of other languages.

    Costs: 3,99 EUR/3,99 USD/2,99 GBP
    Link to Android app store: here
    Link to iTunes app store: here

    #2 Old English Dictionary

    ASApps4
    Old English Dictionary app [screenshots from my LG3s]

    Who wouldn’t want a nifty, portable Old English dictionary that you can use in the train, while walking your dog or being too lazy to pick up a hard copy dictionary (which would cost you at least ten times as much)?

    The Old English Dictionary app, developed by Walter M. Shandruk, is essentially a digital version of the 1889 edition of Joseph Bosworth and T. Northcote Toller’s An Anglo-Saxon Dictionary, combined with Toller’s Supplement, published in 1921. The entries do not only contain definitions, but also quotations and references to texts where the word is used. Although there is a freely available online version of this dictionary at http://www.bosworthtoller.com, I rather prefer the app version: you can use it offline; the app has a custom Old English keyboard that includes the runic character æ and þ; and it is much easier to do a full text search to look up words mentioned in definitions (by using the grey search bar on the top).

    Although I am quite happy with this app, there are two minor downsides. One: The dictionary is slightly outdated. For the most accurate lexical information for Old English, you had better turn to the Dictionary of Old English (currently developed by University of Toronto; A-G are available behind a paywall) or Clark-Hall’s Concise Anglo-Saxon Dictionary (4th edn., 1960). Two: If your text does not feature the word as spelled in this dictionary, you are not going to find it. This is rather annoying, when you consider that a word with the vowel ‘y’ can typically be found in texts spelled as ‘i’, ‘ie’, ‘e’, ‘u’ and ‘y’.

    Overall though, if you are looking for a cheap Old English Dictionary, this app should make you very ‘appy indeed. Thankfully, it does not contain entries for taekwondo or coffee.

    Costs: 3,21 EUR/2,99 USD
    Link to Android app store: here
    I have not been able to find an iTunes link.

    #1 Essentials of Old English

    ASApps5a
    Essentials of Old English app [screenshots from my LG3s]

    Of course, the best way to learn Old English is to enlist in a University course and be taught and motivated by an enthusiastic tutor. But for those who want to embark on this quest alone, and on their smartphone, Essentials of Old English offers a full Old English manual and workbook!

    This app, like Readings of Early English, was developed by Brian Aitken of the University of Glasgow and features basic and advanced explanations of Old English grammar and, most importantly, challenging exercises that will help you master the material. The app is intended to supplement a University-taught course, but it can also be used on its own: tucked away in its ‘About’ section, there is a ‘study guide’ for autodidact students. That study guide refers to ‘texts’ which you will not be able to find in this app, but they happen to be the Old English texts in the Readings of Early English app – so those two apps are very compatible.

    ASApps5b
    Essentials of Old English app [screenshots from my LG3s]

    The majority of the exercises in this app have you substitute a Modern English word or phrase for the properly conjugated or inflected Old English form. This is a sound way to practise and might even help you to compose some Old English of your own. Some of the assignments can be annoying though, since as a reader you do not always know the Old English equivalent of a Modern English word; let alone its grammatical features (e.g., gender, type of noun, etc.). The app’s built-in glossary, regrettably, only works from Old English to Modern English.

    Using this app will give you the bare basics of ‘baby Old English’: like many other text books, the Old English has been normalized to reflect a standardized version of the Early West Saxon dialect- once you explore actual Old English texts, you will find that some of those scribes did not follow the ‘rules’. Be that as it may, a very good app and free to boot!

    Costs: FREE
    Android app store: here
    iTunes app store: here

    If you liked this post, why not follow this blog and/or read the following posts about learning Old English?

    Join 517 other subscribers
  • An Anglo-Saxon Anecdote: The Battle of the Birds, 671

    Alfred and the cakes, Cnut and the waves, and Eadmer the flying monk: Anglo-Saxon history is full of anecdotes. On this blog I will regularly highlight some amusing and/or remarkable episodes from early medieval England, along with a self-made cartoon. In this post, I deal with the remarkable story  of a battle of birds in the year 671.

    A battle of birds in England, 671

    In the thirteenth-century historiographical work Flores historiarum [Flowers of History], Roger of Wendover (d. 1236) collected all sorts of events that caught his interest whilst reading the chronicles of other historians. Interestingly, he notes that he collected these stories for entertainment, as well as (intellectual) ‘profit’:

    …that which follows has been taken from the books of catholic writers worthy of credit, just as flowers of various colours are gathered from various fields, to the end that the very variety, noted in the diversity of the colours, may be grateful to the various minds of the readers, and by presenting some which each may relish, may suffice for the profit and entertainment of all (trans. Giles, p. 2)

    Among his bouquet of historical anecdotes is a peculiar fight among fowls in the year 671:

    “In the year of grace 671, there was an extraordinary battle in England among the birds, insomuch that many thousands were found killed, and it seemed that the foreign birds were put to flight.” (trans. Giles, p. 100)

    Xenophobic, English birds ousting foreign fowl…imagine if they had made a tapestry out of that battle!

    OEE.BattleOfBirds
    Birds Tapestry – inspired by the Bayeux Tapestry (see and compare for yourself)

    Chinese whispers from The Anglo-Saxon Chronicle to Roger of Wendover’s Flores Historiarum

    The first reference to bird-activity in the year 671 is found in various manuscripts of The Anglo-Saxon Chronicle (initiated during the reign of Alfred the Great [d. 899]):

    671: Her wæs þæt micle fugla wæl. (Manuscripts A, B, C and E of the Anglo-Saxon Chronicle, available here)

    [671: In this year was a great mortality of birds]

    While the Old English word wæl is often used to denote dead bodies after a battle, it is more likely that the word here refers to the death of birds following a natural disaster. This interpretation seems supported by the Latin chronicle of Æthelweard (d. c.988), who reported a foul smell caused by the dead birds:

    Itaque post decursu anni unius facta est auium magna ruina, ita ut et in mare et in arida spurcissimus foetor uideretur tam de minutis auibus quam de maioribus.

    [After the lapse of one year (i.e. in 671) a great mortality of birds occurred, so that on sea and on land a very foul stench was noticeable from the <carrion of> small birds and larger ones.] (Ed. and trans. Campbell)

    Since Æthelweard was writing in the tenth century, he is unlikely to have remembered the smell himself: he probably used a now-lost Old English manuscript of The Anglo-Saxon Chronicle that contained this extra information about the event of 671. The chronicler John of Worcester (d. 1140) also seems to have interpreted the event of 671 as stemming from natural causes and spoke of an “[a]uium strages” [destruction of birds]: the same phrase he used for the deaths of birds caused by a harsh winter in 1111:

    Hox anno hyemps asperrima, fames ualida, mortalitas hominum, pestis animalium, agrestium simul et domesticorum, stragesque auium extitit permaxima.

    This year there was a very harsh winter, a serious famine, mortality of men, disease among animals, both wild and domestic, and a very great destruction of birds. (ed. Darlington & McGurk; trans. McGurk and Bray)

    So far, the most likely interpretation of what went on in 671 is a mass mortality of birds, caused by some disease or harsh weather conditions. So what about Roger of Wendover’s battle?

             Matters appear to have gone astray when Henry of Huntingdon (c. 1088–c. 1157), in his Historia Anglorum, tried to make sense of annal 671 in The Anglo-Saxon Chronicle. He erroneously translated Old English wæl with Latin pugna ‘battle, combat’:

    Precedenti autem anno fuit maxima pugna uolucrum in Anglia.

    [In the preceding year (671) there was a very great battle of birds in England.] (ed. and trans. Greenway)

    Henry, realizing that a battle of birds does not sound very likely, then defended himself by relating that a similar fight had broken out in his own days, one with a symbolic meaning:

    This seems more credibly because it also happened in Normandy in our own time, in the reign of King Henry. He was the first king of England of this name. This is specified because in the future there may perhaps be another so named. The birds fought openly at Rouen, and thousands of dead birds were discovered and the foreign birds were observed being driven off. This was a sign of the battle that was fought between Henry, lord of England and Normandy, and Louis, king of France, son of Philip. In this battle the strong King Henry emerged the victor and the defeated Louis fled away. (trans. Greenway)

    Now it becomes clear what has happened with regard to the Flores Historiarum of Roger of Wendover: Roger had read Henry of Huntingdon’s Historia Anglorum but shortened the text in such a way that the details of the battle of birds in 12h-century Rouen were  transposed to the English event of 671. Regrettably, then, we must conclude that in the year 671, in all likelihood, no battle of birds took place in England and that no foreign birds were put to flight that year; some of the flowery anecdotes of the Anglo-Saxon past, it appears, are merely the result of an intriguing game of Chinese whispers!

    If you liked this post, you may also enjoy:

    Stay tuned for more illustrated Anglo-Saxon anecdotes in the future!

    Works referred to:

    • Campbell, A., ed. and trans. The Chronicle of Æthelweard (London, 1961)
    • Darlington, R. R. and P. McGurk, eds., P. McGurk and J. Bray, trans., The Chronicle of John of Worcester: The Annals from 450-1066 (Oxford, 1995)
    • Giles, J.A., trans. Roger of Wendover’s Flowers of History (London, 1849)
    • Greenway, D. E., ed. and trans., Henry Archdeacon of Huntingdon. Historia Anglorum. The History of the English People (Oxford, 1996)
  • “A conspicuous specimen of Anglosaxon poetry”: A student summary of Beowulf from 1880

    At the end of the nineteenth century, Dutch schoolmaster G. J. P. J. Bolland studied older Germanic languages with a particular interest in Old English. He studied under Eduard Sievers in Jena, Germany, and spend close to a year in England, where he interacted with prominent scholars of Old English, such as Richard Morris and Henry Sweet. On the basis of his studies, Bolland tried to write a chronological survey of English literature for the use in Dutch class rooms. While the work would never be published, his hand-written drafts are of interest, since they may contain one of the earliest student summaries of Beowulf…

    Bolland and Beowulf: Inglorious youths

    When Beowulf returns home to Geatland and is rewarded for his deeds in Denmark, the Anglo-Saxon poet remarks the following about his hero’s inglorious youth:

                                             Hean wæs lange,
    swa hyne Geata bearn      godne ne tealdon,
    ne hyne on medo-bence        micles wyrðne
    dryhten Wedera         gedon wolde;
    swyðe wendon       þæt he sleac wære,
    æðeling unfrom.

    [For a long time he (Beowulf) had been lowly, as the sons of the Geats had not thought him good, nor had the lord of the Weders cared to put him in possession of much on the mead-bench; they had rather thought that he was shiftless, a slack lordling.] (Beowulf, ll. 2183b-2188a, ed. and trans. Fulk 2010)

    The younger years of G. J. P. J. Bolland (9 June, 1854 – 11 February, 1922) were equally devoid of promise. Born to a family of peddlers in Groningen, Bolland lost his father at a young age, which forced his mother to make a living as a prostitute. As a boy of 14 or 15 years old and having enjoyed little education, he joined the army in 1868. Bolland proved to be a problematic recruit: he was convicted for cursing and foul language on several occasions, as well as for singing illicit songs. In May 1872, he spent half a month in jail, because he had sold his underpants and lied about this to his commanding officer. In January the next year, he physically assaulted a high-ranking sergeant and was convicted for insubordination: the Groningen-born Bolland would spend the next three years in a Leiden jail-house.

    His jail-time in Leiden proved to be a turn-around in Bolland’s life: he began reading books and, following his release from prison, studied hard to become a teacher. As a schoolmaster, first in Groningen, then in Katwijk, Bolland became interested in the study of older languages (Gothic, Old English, Old High German) – his Katwijk students called him ‘Meester Sanskretans’, because he would occassionally teach them about Sanskrit!

    Bolland got acquainted with P. J. Cosijn (1840-1899), Professor of Germanic philology at Leiden University and a specialist in the field of Old English. Under Cosijn’s guidance (as well as his financial support), Bolland continued his studies of Old English. He spent close to a year in London and a brief period in Jena, Germany, developing his expertise. Bolland showed great promise as a Germanic philologist, but a series of events led to his departure for Batavia, where he became a teacher once more. Upon his return to The Netherlands in 1896, Bolland was made a professor of Philosophy at Leiden University and he would never return to the study of Old Germanic languages. For the next twenty-five years, Bolland would be one of Holland’s most prominent and influential philosophers (the standard biography of Bolland is Otterspeer 1995). Quite a reversal of fortunes! Or, in the words of the Beowulf poet:

                                            Edwenden cwom
    tir-eadigum menn         torna gehwylces

    [A reversal of fortune for all his troubles came to the man blessed with glory.] (Beowulf, ll. 2188b-2189, ed. and trans. Fulk 2010)

    BolandBeowulfBlog1
    Bolland as young schoolmaster in Katwijk, the Netherlands; Bolland as student in Jena, Germany; Bolland as professor of Philosophy at Leiden University (Bolland Archive, UB Leiden)

    Bolland and Moritz Heyne’s Beovulf 

    Despite being an autodidact student and the absence of Dutch translations of Beowulf (the first one appeared in 1896), Bolland was a serious and highly critical reader of the Old English poem. He owned several editions of Beowulf, which included those by Alfred Holder (1882-1884) and Benjamin Thorpe (2nd edn., 1875); of the latter he wrote to Cosijn “I will show you that I have every reason to despise Thorpe’s horrible edition of Beowulf“, pointing out several of misprints in the Old English text. Bolland’s Beowulf edition of choice appears to have been the one by Moritz Heyne, Beovulf: Angelsächsisches Heldengedicht (3d imprint, 1873), which according to Niles (2015) “was long admired as the most authoritative edition of Beowulf” (p. 245).

    Bolland’s own copy was donated to the University Library of Leiden and features ample hand-written notes in Bolland’s hand (see image below). These notes reveal that Bolland added Dutch glosses to many of the words, grammatical analyses (providing case and number for nouns, etc.) as well as interpretations (noting, for instance, that “se fróda fäder Óhteres” [Beowulf, l. 2929] referred to Ongentheow). He was also able to add five corrigenda to Moritz’s list of “bemerkte Druckfehler im Texte” [noticed printing-errors in the text], probably on the basis of other editions. A thoughtful and diligent reader, indeed!

    BollandBeowulfBlog2
    Annotations by G. J. P. J. Bolland in Heyne’s edition of Beowulf (Bolland Archive, UB Leiden)

    “A conspicuous specimen of Anglosaxon poetry”: Beowulf in Bolland’s ‘Early English Literature’

    Upon returning from his studies in London in 1880, Bolland wrote to a friend about the possibilities of publishing “A short Chronological List of English Literature, with analyses and explanatory notes, being intended as a help for the memory of all who teach or study English literature”. Regrettably for Bolland, this late nineteenth-century version of SparkNotes was never published. Two hand-written drafts related to this work have survived, however, and are currently held at Leiden University Library.

    The first draft is found in a little student notebook with the title ‘Early English Literature’. In this notebook, two essays, on Old English Literature and Transitional English [Middle English], precede a brief survey entitled “Landmarks for a chronological survey of Literature in North-America”; lists of English expressions and proverbs; and a chronological overview of Arthurian literature. The essay on Old English features a brief analysis of Beowulf:

    BollandBeowulfBlog3
    Pages 2-3 from G. J. P. J. Bolland’s ‘Early English Literature’ (Bolland Archive, UB Leiden)

    A conspicuous specimen of Anglosaxon poetry is the epic poem of Beowulf, which consists of far more than three thousand lines. It is the oldest extant epic in any Germanic language and strongly tastes of ancient heathenism, in spite of a few traces of Christianity, which may be later interpolations. Its hero sails from a land of the Goths to a land of the Danes, where he frees a chief of the names of Hrôthgar from the attacks of the marshfiends Grendel and his mother, two monsters lurking in neighbouring fens and moors. In course of time Beowulf comes to be a ruler himself, and in this capacity is deadly wounded at last in a struggle with a fire-spitting dragon that had infested the environs of his residence. He is buried in great statue under a great barrow on a promontory which rises high above the sea.

    This fine, brief summary of Beowulf, is followed by an evaluation of the historical value of the poem, which lies in its depiction of “actual life of ancient Germanic leaders”:

    Real events have been transformed into legendary marvels in this story of old Teutonic exploits, but the actual life of ancient Germanic leaders is vividly painted. We read of feasts in the mead-hall, of the leader and his hearth-sharers, of their customs and manners, and of rude beginnings of a courtly ceremony. There is much boastful talk and reliance upon strength of hand in the poem, and a practical spirit of adventure that seeks peril as a commercial speculation. For the hero is undisguisedly a tradesman in his sword.

    Following Daniel Haigh (1819-1879) (for which, see Shippey & Haarder 1998, pp. 315-317), Bolland then situates the scenery of Beowulf in Yorkshire:

    The original scene of the story was probable a corner of the isle of Saeland opposite to Gothland, but though England is never mentioned it seems that the scenery for its existing English shape as taken from the coast of Yorkshire, between Whitby and Bowlby Cliff.

    Next, Bolland rounds up his analysis with a few words about the Beowulf manuscript (London, British Library, Cotton Vitellius A.xv):

    The manuscript in which the poem has been preserved belongs to the Cottonian library in the British Museum and is held to have been written in the tenth century. It has been much damaged in course of time and shows many gaps; especially the 32d, the 33d, and the 44th or last canto have come down to us in a fragmentary state.

    Bolland, obviously, had nothing new to add to the scholarship of Beowulf, but it is interesting to see that he gave the poem such a prominent place in his survey – the analysis of Beowulf precedes his discussion of Caedmon, for instance.

    Bolland’s summary of Beowulf in A short Chronological List of English Literature (1880)

    Bolland’s hand-written version of A short Chronological List of English Literature (1880) expands over 400 pages and features a chronological list of landmark publications, interspersed with summaries of well-known works, such as Milton’s Paradise Lost, Spencer’s Faerie Queene and Thomas More’s Utopia. For the Anglo-Saxon period, Bolland dwells at length on Beowulf, providing a 5-page summary. I provide his full text below (with added white lines for legibility):

    BollandBeowulfBlog4
    Pages 10-11 of G. J. P. J. Bolland’s A short chronological list of English literature (Bolland Archive, UB Leiden)

    Hrôdhgâr, a Danish King and descendant of Scild Scefing, the mighty warrior, causes a grand hall to be built, to which he gives the name of Heorot. This hall is soon made a scene of slaugter by the mighty attacks of Grendel, a fiendish being, that lives in gloomy marshes and carries off at one time no less than thirty thanes, whom he devours in his retreat. These dreadful visitations continue for a period of twelve years. Intelligence of this calamity having reached Bêowulf, the valiant son of Ecgthêow and a nephew to Hygelâc the King of the Geats, he sets out to rid the Danes of the monster. In company with fifteen other warriors he sails from home. When reaching Hrôdhgâr’s realm he is desired by an outpost standing on the extreme point of the land to give his name and tell the reason of his coming. After a parley Bêowulf and his companions are brought before Hrôdhgâr, who recapitulates all that he has suffered from Grendel; all then sit down to drink. During their potations Hunferth, a quarrelsome and envious courtier, taunts Bêowulf on the subject of a swimming match between the latter and Breca, prince of the Brontings. Bêowulf however retorts effectually and related the perils he underwent at the bottom of the sea in his struggles with the nickers. Wealhthêow, Hrôdhgâr’s queen, then stepping in, presents the mead-cup to the guests; after a while she and her consort retire to rest, leaving Bêowulf & his companions in the hall.

    Whilst the other warriors are snoring Bêowulf awaits the coming of Grendel. At last the latter suddenly appears and gets hold of a sleeping warrior whom he devours. He then is caught by Bêowulf, whose companions run to his assistance; but they find that the monster’s carcass is proof against their weapons. Bêowulf, however, grasps him & tears his arm from his shoulder; so mutilated Grendel succedes in escaping to his fen-dwelling. All the people are eager to behold Grendel’s hand & arm; the praises of Bêowulf are sung and one of the King’s thanes recites the heroic deeds of Sigemund Waelsing & Fitela his son & nephew. After this a horse race is held. Heorot is restored to its former splendour and at a great feast Bêowulf & his companions are munificently rewarded for their services. A glee-man having sung some heroic deeds Bêowulf is presented with a rich dress & golden collar.

    When the warriors have betaken themselves to sleep Grendel’s mother, bent on vengeance for her dead son, enters the hall; the warriors rousing themselves she hastens back, not however without taking with her Aeschere, an old friend of Hrôdghâr’s. When hearing of this new disaster Beowulf courageously resolves to attack the monsters in their own retreat, and accompanied by Hrôdhgâr he sets out on an exploring expedition towards the marshes. On their way they find Aesc-here’s head lying on the bank of a lake. Notwithstanding its horrid aspect and the monstrous beings it contains, Bêowulf makes up his mind for a descent, armed as he is with a famous sword named Hrunting, lent him by Hunferth. Having plunged into the water he encounters Grendel’s mother, and an awful struggle ensues. After an anxious suspense Hrodhgâr sees the brave Gêat reappear a victor, with Grendel’s head for a trophy, which is borne before Bêowulf in triumph. Bêowulf presents Hrôdhgâr with the hilt of a magic sword found by him in the sub-marine cave; the blade of this goodly weapon melted away when he slew the witch, through the heat and venom of her blood. The monsters now being destroyed once for all, the Danish King & Beowulf take leave of each other. Richly endowed with presents Bêowulf and his warriors return home. They find a welcome reception, and Bêowulf relates his story to Hygelâc, his kinsman.

    By a series of subsequent events Bêowulf becomes the successor on the throne of the Gêats; in the latter part of his reign a dragon begins to sorely invest the neighbourhood of the residence. This monster is the keeper of a treasure hid in a mound and laid down there by some prince in by-gone days. He has been enraged by the theft committed by a subject of Bêo-wulf’s, who, having to meet the demands of his master, has ventured in his despair to invade the spell-bound cave. The dragon begins to vomit forth glowing embers and devastates the whole neighborhood. If the dreadful foe is not to lay waste every particle of land the old king must make an effort to overcome him. Bêowulf accordingly prepares for the conflict. In the ensuing struggle the old hero is reduced to great straits; valiantly the noble Wiglaf, his kinsman comes to his help, notwithstanding the cowardice of the followers of the King, who seized by a panic, have fled to a wood.

    The fight continues; Bêowulf’s sword, Naegling, snaps asunder and the dragon clutches the aged hero in his talons. Wiglâf having wounded the dragon, Bêowulf draws his knife with which he puts an end to the struggle by cutting the monster through the middle. But though a victor now he feels his own death too to be at hand, the dragon having infused his venom into his veins. Sitting on a stone he bids Wiglâf go and bring the treasure from the cave, that, having looked at it, he may die in peace. Coming back from this mission Wiglâf finds his lord dying; and Bêowulf breathes his last after having given his faithful kinsman his directions for the funeral. Bitterly are the king’s men reproached by Wiglaf having left their prince in the lurch at the time of his need, after having received so many favors at his hands. The funeral pile is constructed according to the wishes of the dying king, and a mound is erected in Hrones-naes as a token of remembrance, that the sailors who will afterwards pass by it, call it Bêowulf’s mount.

    His incorrect notion that the dragon clutches Beowulf in its talons and infuses him with its venom notwithstanding (the dragon fatally bites Beowulf in the neck), Bolland provides an accurate and fairly detailed summary of Beowulf. The text holds few surprises for readers who are familiar with the poem, but it is as useful today as it would have been in the 1880s. Bolland’s interesting use of slightly archaic and highly idiomatic English is noteworthy – not bad for a Dutch autodidact student, who spent the first twenty-five years of his life in the gutter of Groningen and a Leiden jailhouse!

    This is the third in a series of blogs related to my research project “My former Germanicist me”: G. J. P. J. Bolland (1854-1922) as an Amateur Old Germanicist , which explores how a Dutch student at the end of the nineteenth century tried to master Old English. Other blog posts include:

    Works referred to:

    • R. D. Fulk, ed. and trans., The Beowulf Manuscript. Cambridge, MA: Harvard University Press, 2010.
    • John D. Niles, The Idea of Anglo-Saxon England 1066-1901: Remembering, Forgetting, Deciphering, and Renewing the Past, Malden: Wiley-Blackwell, 2015.
    • Willem Otterspeer, Bolland: Een biografie, Amsterdam: Bert Bakker, 1995.
    • T. A. Shippey and Andreas Haarder, Beowulf: The Critical Heritage, London: Routledge, 1998.
  • The Marvels of the East: An early medieval Pokédex

    Pikachus, Togepis, Flareons, Charmanders and Bulbasaurs. These days, the World seems obsessed with Pokémon GO. However, this fancy for exotic monsters with special powers is nothing new: in the early Middle Ages, people also showed a keen interest in remarkable creatures from faraway. The author of ‘The Marvels of the East’ collected various monsters that could rival Pokémon’s finest, as this blog post reveals…

    The Marvels of the East

    The Marvels of the East (also known as The Wonders of the East) is something of a liber monstrorum, ‘abook of monsters’. The text, which survives in Old English and Latin, list various beings and places located in the East (Babylonia, Egypt, India, etc.). These oriental things are particularly extraordinary: dogs with boar-tusks breathing fire, bearded women hunting with tigers and pearls growing from vines! Each creature and place is described with what appears to be factual information (length, height, colour for most of the fauna; geographical distance from known places for the flora). Since races of half-human-half-donkeys,  polyglot cannibals and giant gold-stealing ants probably  never roamed the Earth, we can be sure that most of the beings listed in The Marvels of the East stem from fantastical traditions (although the text also lists Ethiopeans among its remarkable humanoids). Nevertheless, the text had some popularity and can be found in three medieval manuscripts: Cotton Vitellius A.xv (c. 1000-1015; a.k.a. the Beowulf Manuscript); Cotton Tiberius B.v (c. 1050) and MS Bodley 614 (1100-1200). In these manuscripts, the descriptions are accompanied by illustrations.

    The combination of information about wonderful beings, along with illustrations, may remind some of a Pokédex. For the non-enlightened, a Pokédex is a digital, illustrated encyclopaedia, which lists all sort of information about the various Pokémon that you can catch and train in games of the Pokémon franchise (more info here). Indeed, some of the marvellous creatures mentioned in The Marvels of the East show  (faint) parallels to specific Pokémon. I provide seven examples below. Information about most of the Pokémon is from Bulbapedia; the Old English text and translation are taken from Orchard 1995. 

    Seven Pokémon and their early medieval doppelgangers

    1) Torchic and the fiery hens of Lentibeisinea

    PokedexBlog1
    Left: Fiery hen in Cotton Vitellius A.xv, 99r © The British Library; Middle: Torchic (source); Right: Fiery hen in Cotton Tiberius B.v, 79r © The British Library

    Your local Pokémon centre will tell you that Torchic is an orange Fire Pokémon that resembles a chick (its first evolution, Combusken, resembles a chicken – this makes perfect sense). As a Fire Pokémon, Torchic is warm to the touch, as Bulbapedia explains: “Somewhere in its belly, this Pokémon has a place where it keeps a flame. This internal flame causes Torchic to feel warm if hugged.” The Marvels of the East makes mention of a similarly fiery fowl, though hugging it may not be the best idea:

    Sum stow is ðonne mon færð to ðare Readan Sæ, seo is gehaten Lentibelsinea. On ðan beoð henna akende gelice ðam þe mid us beoð reades hiwes. 7 gyf hi hwylc mon niman wile oððe hyra æthrineð ðonne forbærnað hi sona eall his lic. Þæt syndon ungefregelicu lyblac.

    [As you go towards the Red Sea there is a place called Lentibeisinea, where there are hens born like ours, red in colour. If any one tries to take or touch them, they immediately burn up all his body. That is extraordinary magic.]

    2) Terlard and the two-headed snakes of Hascellentia

    PokedexBlog2
    Left: Terlard (source) ; Right: Two-headed snake in Cotton Tiberius B.v, 79v © The British Library

    A Terlard is a Dragon/Ground Pokémon with a serpentine body and two heads. Since each head has its own brain, Terlard’s two heads often get into a fight with each other, making this Pokémon particularly aggressive and hard to train (according to its entry in the Pokémon Uranium Wikia). Two-headed snakes also make an appearance in The Marvels of the East:

    Þæt land is eallum godum gefylled. Ðeos steow næddran hafað. Þa næddran habbað twa heafda, ðæra eagan scinað nihtes swa leohte swa blacern.

    [That land is filled with all good things. This place contains serpents. The serpents have two heads, whose eyes shine at night as brightly as lanterns.]

    Judging by the manuscript image in Cotton Tiberius B.v, the heads of these snakes, like those of Terlard, do not always see eye to eye.

    3) Kricketune and the camel-eating ant-grasshopper-hybrids

    PokedexBlog5
    Left: Ant-grasshopper hybrids in Cotton Tiberius B.v, 80v © The British Library; Middle: Kricketune (source); Right: Ant-grasshopper hybrids attacking  camel in Cotton Tiberius B.v, 80v © The British Library

    The red-and-black insectoid with the fancy moustache is Kricketune, a Bug-type Pokémon. As its name suggests, Kricketune is based, in part, on the cricket or grasshopper. The Marvels of the East features another red-and-black, cricket-ish insectoid: dog-sized grasshopper-ants with an appetite for camels!

    Þær beoð akende æmættan swa micle swa hundas. Hi habbað fet swylce græshoppan, hi syndon reades hiwes 7 blaces. Þa æmettan delfað gold up of eorðan fram forannihte oð ða fiftan tid dæges. Ða menn ðe to ðam dyrstige beoð þæt hi þæt gold nimen, þonne lædað hi mid him olfenda myran mid hyra folan 7 stedan. Þa folan hi getigað ær hi ofer þa ea faran. Þæt gold hi gefætað on ða myran 7 hi sylfe onsittað 7 þa stedan þær forlætað. Ðonne ða æmettan hi onfindað, 7 þa hwile ðe þa æmettan ymbe ða stedan abiscode beoð, þonne ða men mid þam myran 7 þam golde ofer ða ea farað. Hi beoð to þam swifte þæt ða men wenað þæt hi fleogende syn.

    [Ants are born there as big as dogs, which have feet like grasshoppers, and are of red and black colour. The ants dig up gold from the ground from before night to the fifth hour of the day. People who are bold enough to take the gold bring with them male camels, and females with their young. They tie up the young before they cross the river. They load the gold onto the females, and mount them themselves, and leave the males there. Then the ants detect the males, and while the ants are occupied with the males, the men cross over the river with the females and the gold. They are so swift that one would think that they were flying.]

    4) Ho-Oh and the Phoenix

    PokedexBlog6
    Left: Ho-Oh (source) Right: The Phoenix in Cotton Tiberius B.v, 86v © The British Library

    The Ho-Oh is a Legendary Pokémon that can resurrect the dead and create rainbows by flapping its wings. In terms of its appearance, the Ho-Oh combines features of the peacock and the Phoenix. A peacockesque Phoenix is also found in The Marvels of the East:

    On þære ylcan stowe byð oðer fugelcynn Fenix hatte. Þa habbað cambas on heafde swa pawan, 7 hyra nest þætte hi wyrcaþ of ðam deorweorðestan wyrtgemangum þe man cinnamomum hateð. 7 of his æðme æfter þusend gearum he fyr onæleð 7 þonne geong upp of þam yselum eft ariseþ.

    [In the same place is another kind of bird called Phoenix. They have crests on their heads like peacocks, and they build their nests from the most precious spices, which are called cinnamon; and from its breath, after a thousand years, it kindles a flame, and then rises up young again from the ashes.]

    As a Legendary Pokémon, the Ho-Oh is naturally hard to find. Judging by the entry for the rather similar Phoenix in The Marvels of the East, ambitious Poké-trainers could try and follow the scent of cinnamon!

    5) Lopunny and the people with long ears

    PokedexBlog8
    Left: Lopunny (source) ; Right: Long-eared person in Cotton Tiberius B.v, 83v © The British Library

    Lopunny is a Normal-type Pokémon that looks like a bipedal, oversized bunny with overly long ears. Lopunny is proud of its ears and rightly so, since they come in handy when danger rears its ugly head: Bulbapedia notes “Lopunny is a timid Pokémon that will cloak its body with its ears or spring away when it senses danger.” Interestingly, Lopunny’s timidity and tendency to covering its body with its ears parallel the behaviour of a long-eared race of doubtful humans in The Marvels of the East:

    Hi habbað micle heafda 7 earan swa fann. Oþer eare hi him on niht underbredað, 7 mid oðran hy wreoð him. Beoð þa earan swiðe leohte 7 hi beoð an lichoman swa hwite swa meolc. 7 gif hi hwylcne mann on ðam landum geseoð oðþe ongytað, þonne nimað hi heora earan on hand 7 feorriað hi 7 fleoð, swa hrædlice swa is wen þætte hi fleogen

    [They have large heads and ears like fans. They spread one ear beneath them at night, and they wrap themselves with the other. Their ears are very light and their bodies are as white as milk. And if they see or perceive anyone in those lands, they take their ears in their hands and go far and flee, so swiftly one might think that they flew.]

    6) Onix and the pepper-hoarding snakes

    PokedexBlog9
    Left: Onix (source); Right: Pepper-hoarding and burrowing snakes in Cotton Tiberius B.v, 79v © The British Library

    Onix is a snake-like, Rock/Ground Pokémon with a rocky spine on its head. One of Onix’s special moves, tunnelling through the ground, links it to the Corsiae: the pepper-hoarding, horned snakes of The Marvels of the East, which also go underground:  

    … ðæra næddrena mænigeo … þa hattan Corsias. Ða habbað swa micle hornas swa weðeras. Gyf hi hwylcne monn sleað oððe æthrinað þonne swylt he sona. On ðam londum byð piperes genihtsumnys. Þone pipor þa næddran healdað on hyra geornfulnysse. Ðone pipor mon swa nimeð þæt mon þa stowe mid fyre onæleð 7 þonne ða næddran of dune on eorðan þæt hi fleoð; forðan se pipor byð sweart.

    [… the multitude of snakes called Corsiae … . They have horns as big as rams. If they strike or touch anyone, he immediately dies. In those lands there is an abundance of pepper. The snakes keep the pepper in their eagerness. In order to take the pepper, people set fire to the place and then the snakes flee from the high ground into the earth; because of this the pepper is black.]

    7) Jigglypuff and the headless people

    PokedexBlog0
    Left: Headless person in Cotton Tiberius B.v, 82r © The British Library; Middle: Jigglypuff (source); Right: Headless person in Cotton Vitellius A.xv, 102v © The British Library

    Jigglypuff may be the cutest Pokémon out there, with its round balloon-like body and blue, puppy-dog eyes. Jigglypuff is particularly known for singing sleep-inducing lullabies (the lyrics are, if I am not mistaken,  “Jigglypuff, Jigglypuff, Jigglypuff!”). The fact that Jigglypuff does not seem to have a head that separates it from its body reminded me of the headless people we find in The Marvels of the East:

    Ðonne is oðer ealand suð fram Brixonte on þam beoð menn akende butan heafdum, þa habbaþ on heora breostum heora eagan 7 muð. Hi syndan eahta fota lange 7 eahta fota brade.

    [Then there is another island, south of the Brixontes, on which there are born men without heads who have their eyes and mouth in their chests. They are eight feet tall and eight feet wide.]

    On the basis of the text we could imagine a tribe of gigantic Jigglypuffs south of the Brixontes – the Anglo-Saxon artists that illustrated Cotton Tiberius B.v and Cotton Vitellius A.xv, however, appear to have preferred more humanoid beings, showing off their genitalia. Given the choice, I’d choose you,  Jigglypuff!

    *UPDATE* One of my students rightly pointed out that the Pokémon Hitmonlee is a much better parallel for the headless people south of the Brixontes – he has a point!

    HitmonleeAS
    Left: Headless person in Cotton Tiberius B.v, 82r ©The British Library; Right: Hitmonlee (source)

    Naturally, there is absolutely no one-on-one relation between the ‘monsters’ described in The Marvels of the East and Pokémon. However, both cultural products seem to derive from a similar interest in marvellous beings – beings which resemble our own  fauna to some extent but are made special through the attribution of extraordinary traits. Information about these creatures is well worth collecting, the early medieval compiler of The Marvels of the East thought. So, the next time someone complains when you are going out to play Pokémon GO in order to expand your Pokédex, you can tell them you are following a long-standing tradition that stretches back at least a thousand years!

    Works referred to:

    • Orchard, Andy. 1995. Pride and Prodigies: Studies in the Monsters of the Beowulf-manuscript (Cambridge: D.S. Brewer)