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Beowulf: A Dual-Language Edition
... Beowulf is the next text, and possibly the best known [more broadly] (Anonymous and Chickering, 2006). Whilst it is predominantly mythical and legendary in nature it is still an important text, for reasons, which will become clear. ...
... Whilst it is predominantly mythical and legendary in nature it is still an important text, for reasons, which will become clear. It is an epic poem written in the However, what are widely accepted are its clearly pre-Christian origins, likely in an oral form, which has in its transmission through time and into written form had some Christian elements inserted into the text (Anonymous and Chickering, 2006;Owen-Crocker, 2009). What is also interesting to note with Beowulf is its unknowing consensus with other writers and archaeological sites from around the eighth century, such as Ibn Fadlan writing about Viking funerals in Russia, or the remains at the main mound at Sutton Hoo (Cook, 1923;Carver, 1992). ...
This project aims to incorporate urban settlement data within a framework of landscape
archaeology approaches to map the effects of Christianisation on town development in
Anglo-Saxon England from the 7th-11th centuries A.D. With the introduction of Christianity to Anglo-Saxon England came churches, this coincided with increasing productivity and trade, which necessitated the growth of towns and larger settlements. The great dynamism of this period both socially and economically has meant that previously studies have focussed on single aspects of the changing Anglo-Saxon world, however this study aims to use multi-proxy evidence to demonstrate the need for more comparative and collaborative approaches. From the 7th century onwards land ownership and estate management changed in England, shifting not long after the arrival of missionaries. There were also changes in elite sedentism, dynastic power shifts, and increasing settlement and economic
centralisation. This project investigates the links between Christianisation and
centralisation in Anglo-Saxon England. Links between placement of churches, town
development, and changes in funerary behaviour are illuminated. One unifying factor in these settlements is waterways. The essential nature of these riverine and coastal landscapes highlights the multi-factorial nature of the Christianisation process from c. 600-1000 AD and beyond. The process of Christianisation is not a solely religious question, it affected most aspects of early medieval society, and lasted far longer than what has been historically accepted (c. 8th century A.D.). These questions of changing land ownership and settlement development are multi-faceted and intertwined.
... 18 Though the appearance of oft (as opposed to a 'always') in this proverb may seem to suggest that wyrd may sometimes behave in other ways, it is worth noting that oft can provide "the temporal generalization required by proverbs, especially if 'oft' is read as litotes for 'always'" (Deskis 2013: 675 Translation of þonne as 'when' appears with a bit more frequency than translations as 'if', with 'if' translations in particular suggesting an interpretation of the maxim in which personal agency plays a central role. Thorpe (1855); Arnold (1876); Garnett (1892); Morris (1898); Howe (2002); Chickering (1977); Liuzza (2013);and Fulk (2010) all translate þonne as 'when'. Comparatively, Cook and Tinker (1902); Child (1904); Gummere (1909); Crossley-Holland & O' Donoghue (1999); and Hudson (2007) translate this word as 'if'. ...
... Fate often saves an undoomed man when his courage is good.(Howe 2002) b. So fate often saves an undoomed man when his courage holds.(Chickering 1977) c. Wyrd often spares an undoomed man, when his courage endures. (Liuzza 2013) d. Fate will often spare an undoomed man, if his courage is good. (Crossley-Holland & O'Donoghue 1999) (6) a. Often, for undaunted courage, fate spares the man it has not already marked. (Heaney 2000) b. Wyrd often spares the man unmarked by death if his coura ...
The maxim Wyrd oft nere // unfægne eorl, / onne his ellen deah "Fate often spares an undoomed man when his courage avails" (Beowulf 572b-573) has been likened to "Fortune favors the brave," with little attention to the word unfægne, which is often translated "undoomed". This comparison between proverbs emphasizes personal agency and suggests a contrast between the proverb in 572b-573 and the maxim G3 a wyrd swa hio scel "Goes always fate as it must" (Beowulf 455b), which depicts an inexorable wyrd. This paper presents the history of this view and argues that linguistic analysis and further attention to Germanic cognates of (un)f3ge reveal a proverb that harmonizes with 455b. (Un)fæge and its cognates have meanings related to being brave or cowardly, blessed or accursed, and doomed or undoomed. A similar Old Norse proverb also speaks to the significance of the status of unfæge men. Furthermore, the pronominal position of unfægne is argued to represent a characterizing property of the man. The word unfægne is essential to the meaning of this proverb as it indicates not the simple absence of being doomed but the presence of a more complex quality. This interpretive point is significant in that it provides more information about the portrayal of wyrd in Beowulf by clarifying a well-known proverb in the text; it also has implications for future translations of these verses.
... In the /w/-dataset the words with the stem-initial /w/ and the prefixes a-, aet-, be-, for-, ge-, ofer-, on-, and to-, e.g., awyrded, aetwitan, bewaegned, geweorc, oferwealdan, onwendan, are included. The examples and translations from Beowulf were taken from Chickering (1989). The text of the poem was analyzed in Python as a programming language. ...
This article explores the phenomenon of form-meaning mapping in Old English alliterative verse and presents a new account of its conceptual systematicity. It aims to find instances of regular correlation between the alliterative onsets and the lexical semantics of the words. The data include the alliterative /w/- and /s/-datasets, extracted from Beowulf. Despite a long tradition of analyzing alliteration as a poetic device foregrounding marked elements for aesthetic effect, the question relating to correlation between word-initial onset and “alliterative” semantics is far from resolved. I show that the relationship between the onset-related alliterative units and their meanings is not only iconicity—the resemblance between perceptual properties of sound and referent within localized groups—but also systematicity—regular similarity in form and conceptual relatedness of words within the entire lexicon. Form-meaning correlation between the onset of alliterative units and their semantics is determined by the processes of relational analogy, conceptual associativity, and metaphorical extension.
... Building from Howell D. Chickering's (2006) observation of Hroðgar's unusually strong emotions, Frantzen suggests these lines and the kiss (gecyste) in 1870a constitute a display of same-sex love (Chickering 2006: 347-248). But somewhat contradictorily, Frantzen ultimately argues against a queer interpretation. ...
In 1990, Teresa de Lauretis coined “queer theory”, which subsequently sparked discussion of non-normative gender and sexuality in literature. Despite the theory’s codification nearly 30 years ago, there are few queer approaches to the foundational Old English poem Beowulf. The two primary handbooks on Beowulf, A Beowulf Handbook (1997) and A Critical Companion to Beowulf (2003) make no mention of queer theory. In 2009, David Clark’s article “Old English Literature and Same-Sex Desire: An Overview” gave a historiography for studies of early medieval English same-sex relationships and concluded future work should integrate queer theory in their approach. This essay aims to update all three reference-works by enumerating queer theoretical approaches to Beowulf since 1990 through two thematic strands: transgressive human behavior and queer monsters. By examining queer readings of Beowulf, I submit this theory’s usefulness in problematizing long-held assumptions and presenting new possibilities for understanding the Old English heroic world as diverse and plural.
... The absence of definite and indefinite articles works similarly. When the poet says a character killed another 'meces ecgum' 6 Those are prose translations by Gordon (1992) and Wright (1957) and verse translations by Chickering (1977), Alexander (1995), and Heaney (2000). ...
This essay discusses two twenty-first-century poetic translations of Beowulf into South Slavic languages: Croatian by Mate Maras (2001) and Macedonian by Dragi Mihajlovski (2013). Neither Maras nor Mihajlovski evoke the recent Balkan wars and their aftermath, nor do they consistently invoke the local epic traditions often considered analogous to Beowulf. Both translators practice a kind of defamiliarization, but in different ways. Maras occasionally deploys archaisms reminiscent of older Croatian literature, early Germanic borrowings into Slavic, and even Indo-European cognates, suggesting the temporal layering of the Anglo-Saxon poem. Mihajlovski, in contrast, creates a thoroughly baroque Beowulf, mixing disparate stylistic registers, bringing together distant geographies, and featuring more compounds than his source text. The essay concludes by asserting the value of those engagements with Beowulf that show us what the original does and those that show us the opposite, what it does not do.
... The manuscripts of both of these texts date to around 1000 AD, but Beowulf may have been composed as many as two hundred years before this time (Chickering 1977, 247, Butcher 2006. ...
This article consists of a comparative analysis between the original Old English manuscript of Beowulf and its translation into Standard English by the Irish author Seamus Heaney. It aims to show that, through the inclusion of Hiberno-English dialectal terms, Heaney’s translation succeeds in 1) making visible the cultural and linguistic differences between the source-text and target-text culture; and 2) to challenge Standard English domination as a form of protest against Britain’s cultural and linguistic colonizing role over Ireland. The analysis focuses on identifying the translation strategies employed according to the classifications provided by Aixelá (1996) and Bastin (1998) and determining how they meet the goals of Heaney’s task as a translator
En el presente estudio se pone en valor, por primera vez, el episodio de la Vǫlsunga Saga que narra cómo Sigurðr encuentra a su caballo Grani. Ello ha sido gracias al hallazgo de un texto con el que parece compartir estructura y un origen común, presente en la Crónica de Castilla, Ambas obras pertenecen al siglo XIII pero su principal diferencia radica en que fueron redactadas en lugares tan alejados como para no poder explicar una transmisión directa: Islandia y España. De esta forma, en las siguientes páginas se tratará de fundamentar su parentesco genético, así como tratar de arrojar algo de luz sobre el origen y la evolución de los relatos
This contribution surveys the range of images of weeping in Old English literature, concentrating particularly on weeping due to suffering, grief and unhappiness, and on tears of compunction, but examining other types of weeping as well, including supplicatory and sympathetic weeping (these latter are found in prose but not in poetry). Taking account of contemporary theory, the study understands weeping to be a physical manifestation of distress, but also to function as a social gesture, as reflected in the circumstance that most weeping in Old English is public rather than private. It is noted that saints do not normally weep in the literature despite the suffering they typically endure, and also that in traditional Old English poetry weeping is seen as not appropriate for men, or at least for men in the prime of life. Some of the most interesting instances of weeping in Old English, however, are to be found in episodes that appear to contradict or problematize such expectations, as is illustrated by the examination of a number of relevant examples. The references to weeping cited in this study are in the majority of cases based on Latin models, and reflect the wider Christian literary tradition in the early Middle Ages, rather than being specific to Anglo-Saxon England; but, in both religious and secular works, Old English writers are shown to be thoughtful and imaginative in their treatment of weeping and to deploy images of it to forceful emotive effect.
Chapter 9 is a critical reflection and a literature review related to the recent flood of fake news, fake papers (notably those that are computer-generated), and academic hoaxes. The chapter meditates on the notion of truth, on the allegory of the cave (Plato, The Republic) and on how to fight the growing number of misleading information and error-filled publications that are released every day without losing our right to privacy and our freedom of speech. One major problem is that lies spread fast and continue to be shared
for years; the same is true for retracted papers, which continue to be cited years after proof of deceit and false results. Another major problem is that some measures taken to fight lies are sometimes ironically used to silence alternative voices and censor the opposition.
This book discusses the issue of academic misconduct and publication ethics in general and plagiarism in particular, with a focus on case studies in various universities around the world (notably in Japan, Singapore, Australia, USA, and Canada). We are especially interested in students’ and teachers’ perception of academic misconduct and their definition and understanding of plagiarism. Most chapters discuss undergraduates’ understanding of academic dishonesty and students’ experiences using plagiarism softwares. The book also analyzes teachers’ perception of cheating and how they respond to it. Writing is perceived by all of the teachers to be the most important form of assessment that required preventative measures in order to reduce the occurrence of academic dishonesty among students. Each chapter recommends strategies to fight plagiarism, such as establishing guidelines and regulations concerning academic integrity, awareness of the scale of the issue (scandals at all levels in most countries, even including famous scholars, administrators, and elected officials), assessing the damage done to academic reputation and credibility, developing trust and credibility on social media (especially with the recent disturbing growth of fake news and data), minimizing the proliferation of dishonest accreditation, of identity theft, of fake peer-reviews, and fighting the growing number of fake papers, with or without the use of computer-generated academic works.
This thesis examines concepts of disease existing in the Anglo-Saxon period. The focus is in particular on the conceptual intricacies pertaining to pestilence or, in modern terms, epidemic disease. The aim is to (1) establish the different aspects of the cognitive conceptualisation and their representation in the language and (2) to illustrate how they are placed in relation to other concepts within a broader understanding of the world. The scope of this study encompasses the entire corpus of Old English literature, select Latin material produced in Anglo-Saxon England, as well as prominent sources including works by Isidore of Seville, Gregory of Tours, and Pope Gregory the Great. An introductory survey of past scholarship identifies main tenets of research and addresses shortcomings in our understanding of historic depictions of epidemic disease, that is, a lack of appreciation for the dynamics of the human mind. The main body of research will discuss the topic on a lexico-semantic, contextual and wider cultural level. An electronic evaluation of the Dictionary of Old English Corpus establishes the most salient semantic fields surrounding instances of cwealm and wol (‘pestilence’), such as harmful entities, battle and warfare, sin, punishment, and atmospheric phenomena. Occurrences of pestilential disease are distributed across a variety of text types including (medical) charms, hagiographic and historiographic literature, homilies, and scientific, encyclopaedic treatises. The different contexts highlight several distinguishable aspects of disease, (‘reason’, ‘cause’, ‘symptoms’, ‘purpose’, and ‘treatment’) and strategically put them in relation with other concepts. Connections within this conceptual network can be based on co-occurrence, causality, and analogy and are set within a wider cultural frame informed largely though not exclusively by Christian doctrine. The thesis concludes that Anglo-Saxon ideas of disease must be viewed as part of a complex web of knowledge and beliefs in order to understand how they can be framed by various discourses with more or less diverging objectives. The overall picture emerging from this study, while certainly not being free from contradiction, is not one of superstition and ignorance but is grounded in observation and integrated into many-layered systems of cultural knowledge.
Beowulf includes numerous narrative discontinuities. These disjunctions enable the relatively short poem to possess the scope and breadth of an epic. The most obvious of these disjunctions is the abrupt transition between part I of the poem, Beowulf’s youthful deeds, and part II, his heroic death tale. This break, the only disjunction that calls attention to itself, signals a change of genre. Other discontinuities are more subtle, and some can escape the audience’s notice. Hroþulf appears late, and then disappears. A cowardly retainer becomes the trusted messenger. The dragon’s treasure is concealed by the last survivor, and also by ancient kings who curse it. Beowulf’s men do not expect to survive the night in Heorot, and yet they fall asleep. All these disjunctions contribute to the unusual narrative structure, and they serve as guideposts to the concerns of the poet and the meaning of the poem and its parts.
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