The Anglo-Saxons placed a great deal of importance on wisdom and learning, something Beowulf makes dramatically clear when he uses his 'wordhord' to command respect and admiration from his friends and foes alike. Modern day scholars no longer have recourse to the living language and culture of the Anglo-Saxons, and as a result must turn to their 'wordhords' - the literary, historical, and cultural artefacts that have survived in various degrees of intactness - to learn about life in Anglo-Saxon England. This collection of essays, gathered to honour the memory of the noted Anglo-Saxonist Edward B. Irving, Jr., brings together an international group of leading scholars who take the measure of Anglo-Saxon literary, textual, and lexical studies in the present moment. Ranging from philological and structural studies to ones that explicitly engage a variety of contemporary theoretical issues, they reflect the rich diversity of approaches to be found among Anglo-Saxonists. Subjects addressed include comparative work on Old English and Latin, and on Old English, ancient Greek, and South Slavic, notions of authorship and textual integrity, techniques of editing, heroic poetry, religious verse, lexicography, oral tradition, and material textuality. Offering a fresh reading of some popular pieces and inviting attention to some less-familiar texts, these previously unpublished essays illustrate the latest state of particular techniques for literary/critical analysis, textual recovery, and lexical studies.

An entertaining and illuminating collection of weird, wonderful, and downright baffling words from the origins of English—and what they reveal about the lives of the earliest English speakers Old English is the language you think you know until you actually hear or see it. Unlike Shakespearean English or even Chaucer’s Middle English, Old English—the language of Beowulf—defies comprehension by untrained modern readers. Used throughout much of Britain more than a thousand years ago, it is rich with words that haven’t changed (like word), others that are unrecognizable (such as neorxnawang, or paradise), and some that are mystifying even in translation (gafol-fisc, or tax-fish). In this delightful book, Hana Videen gathers a glorious trove of these gems and uses them to illuminate the lives of the earliest English speakers. We discover a world where choking on a bit of bread might prove your guilt, where fiend-ship was as likely as friendship, and where you might grow up to be a laughter-smith. The Wordhord takes readers on a journey through Old English words and customs related to practical daily activities (eating, drinking, learning, working); relationships and entertainment; health and the body, mind, and soul; the natural world (animals, plants, and weather); locations and travel (the source of some of the most evocative words in Old English); mortality, religion, and fate; and the imagination and storytelling. Each chapter ends with its own “wordhord”—a list of its Old English terms, with definitions and pronunciations. Entertaining and enlightening, The Wordhord reveals the magical roots of the language you’re reading right now: you’ll never look at—or speak—English in the same way again.

An entertaining and illuminating collection of weird, wonderful, and downright baffling words from the origins of English—and what they reveal about the lives of the earliest English speakers Old English is the language you think you know until you actually hear or see it. Unlike Shakespearean English or even Chaucer’s Middle English, Old English—the language of Beowulf—defies comprehension by untrained modern readers. Used throughout much of Britain more than a thousand years ago, it is rich with words that haven’t changed (like word), others that are unrecognizable (such as neorxnawang, or paradise), and some that are mystifying even in translation (gafol-fisc, or tax-fish). In this delightful book, Hana Videen gathers a glorious trove of these gems and uses them to illuminate the lives of the earliest English speakers. We discover a world where choking on a bit of bread might prove your guilt, where fiend-ship was as likely as friendship, and where you might grow up to be a laughter-smith. The Wordhord takes readers on a journey through Old English words and customs related to practical daily activities (eating, drinking, learning, working); relationships and entertainment; health and the body, mind, and soul; the natural world (animals, plants, and weather); locations and travel (the source of some of the most evocative words in Old English); mortality, religion, and fate; and the imagination and storytelling. Each chapter ends with its own “wordhord”—a list of its Old English terms, with definitions and pronunciations. Entertaining and enlightening, The Wordhord reveals the magical roots of the language you’re reading right now: you’ll never look at—or speak—English in the same way again.

What were ancient scribes doing when they copied a manuscript of a literary work? This question is especially problematic when we realize that ancient scribes preserved different versions of the same literary texts. In Scribal Memory and Word Selection: Text Criticism of the Hebrew Bible, Raymond F. Person Jr. draws from studies of how words are selected in everyday conversation to illustrate that the same word-selection mechanisms were at work in scribal memory. Using examples from manuscripts of the Hebrew Bible, Person provides new ways of understanding the cognitive-linguistic mechanisms at work during the composition/transmission of texts. Person reveals that, while our modern perspective may consider textual variants to be different literary texts, from the perspective of the ancient scribes and their audiences, these variants could still be understood as the same literary text.

Reading the Runes in Old English and Old Norse Poetry is the first book-length study to compare responses to runic heritage in the literature of Anglo-Saxon England and medieval Iceland. The Anglo-Saxon runic script had already become the preserve of antiquarians at the time the majority of Old English poetry was written down, and the Icelanders recording the mythology associated with the script were at some remove from the centres of runic practice in medieval Scandinavia. Both literary cultures thus inherited knowledge of the runic system and the traditions associated with it, but viewed this literate past from the vantage point of a developed manuscript culture. There has, as yet, been no comprehensive study of poetic responses to this scriptural heritage, which include episodes in such canonical texts as Beowulf, the Old English riddles and the poems of the Poetic Edda. By analysing the inflection of the script through shared literary traditions, this study enhances our understanding of the burgeoning of literary self-awareness in early medieval vernacular poetry and the construction of cultural memory, and furthers our understanding of the relationship between Anglo-Saxon and Norse textual cultures. The introduction sets out in detail the rationale for examining runes in poetry as a literary motif and surveys the relevant critical debates. The body of the volume is comprised of five linked case studies of runes in poetry, viewing these representations through the paradigm of scriptural reconstruction and the validation of contemporary literary, historical and religious sensibilities.

A guide to investigating various aspects of individual words, such as their meaning, date of first use, and spelling, with research tools, resources, and examples.

For centuries, the transmission of power in feudal European society depended on a code of fidelity, of political allegiance, and truth to one's word. The word as bond extended to include not only the pledge of allegiance between subject and king, but the troth-plight between lovers, the vow of friendship, and the judicial oath. Society was ultimately based upon a gentleman's or gentlewoman's word that was itself underwritten by the Word of God. J. Douglas Canfield argues that English literature of the feudal epoch placed this master trope of word as bond at the center of conflict. The trope does not passively reflect social reality; rather, it helps to define, to constitute the society and its values. Both society and literature were preoccupied by the contest between fidelity on the one hand and its antithesis, betrayal (with the political and sexual anarchy that it threatened) on the other. In literature, the conflict was usually resolved through supernatural aid, the intervention of the Logos, which guaranteed the validity of the word. Canfield analyzes over 25 representative works, focusing on Chaucer, Shakespeare, and Dryden, in the five dominant modes of aristocratic literature-romance, comedy, lyric, tragedy, and satire. In each chapter, he offers three examples, one from the Middle Ages, one from the Renaissance, and one from the Restoration. Canfield's study proceeds synchronically, attempting to show that the trope is always under stress. The language of heroic romance coexists with the language of subversive comedy and absurdist satire. In an Afterword, he suggests why the trope disappears—not from the discourse, where it remains to this day, but from the center of conflict in English literature after 1688.