I am very grateful to the selection committee, especially because this was Cistercian Publications‘ first foray into the Old English textual world and because the volume attempts to find a somewhat new audience for Old English literary culture. I was also pleasantly surprised because there are especially so many solid and important editions of Old English and Anglo-Latin texts being done by respected scholars every year.
Thank you, ISAS, Cistercian Publications, and Saint Æthelwold!
St. Æthelwold’s Day is upon us again! On this day in 984, St. Æthelwold passed on to his eternal reward, as the saying goes. I’m currently teaching two classes and in the midst of writing three different books, so unfortunately I am not able to post a translation of a hymn in honor of Æthelwold today as I did last year, but I will post at least another collect and translation below.
But I will make one Æthelwold-related suggestion: anyone interested in Æthelwold’s legacy, the English Benedictine Reform generally, and especially their influence on English culture and literature would do well to check out John D. Niles’s new book out from Exeter University Press, God’s Exiles and English Verse, an excellent new and comprehensive study of the tenth-century Exeter Book. The Exeter Book is the first anthology of English poetry, and it contains some of the great poems that have come down to us from Anglo-Saxon England. As it was made in the cultural orbit of the Benedictine Reform, Niles reads the whole manuscript in light of this movement, and when I read his book last month I was both impressed and delighted.
Next year, I’m hoping to have a translation of the Middle English verse Life of St. Æthelwold done for his day. As I assume I won’t find a publisher in a journal for that one, I’ll likely publish it here. Stay tuned.
Anyhow, for today, here’s my translation of a collect for Æthelwold’s feast, found in Alencon Bibl. mun. 14 and edited in Lapidge and Winterbottom, The Life of St. Æthelwold, p. cxv:
Deus, qui preclari sideris sancti pontificis Adeluuoldi illustratione nouam populis Anglorum tribuisti lucem hodierna die clarescere, tuam suppliciter imploramus clementiam ut cuius magisterio totius religionis documenta cognouimus illius et exemplis informemur et patrociniis adiuuemur. Per [Dominum nostrum Christum. Amen.]
O God, who by the illumination of the bright star of the bishop Æthelwold have today made a new light to shine upon the English people, we humbly implore your mercy that we might be formed by the example and aided by the protection of him by whose teaching we have found the model of all religious observance. Thru [Christ our Lord. Amen.]
It is my great pleasure to share that Dr. David Grubbs of the Christian Humanist Radio Network recently invited me to sit down and talk about my work with St. Aethelwold’s Old English translation of the Rule of St. Benedict (and other Anglo-Saxon things), and the interview is now available here.
We had a great time, and while we geeked out over all kinds of Anglo-Saxon things, we also wanted to keep the conversation grounded in order to invite folks into a relatively specialized topic. That is to say: you don’t need to be a student of medieval history or literature to follow the interview, so please do give a listen!
Thanks again to Dr. Grubbs and everyone there at The Christian Humanist!
While my first literary love is Old English poetry, I am a fan of Middle English too. In my new collection, I have a few translations of poems from Geoffrey Chaucer. I like to remind folks in general, my students, and myself from time to time that Chaucer did things aside from The Canterbury Tales (as great as they are).
So here’s one of his shorter lyric poems, “Truth,” done in the forme fixe of the ballade, a French verse form that was popular in the 14th and 15th centuries. Contemporary English poets (Chaucer himself and John Lydgate preeminent among them) liked to use it too, and later English-language poets have continued the tradition. I’ve retained the verse form over literal meaning, to preserve the musicality of Chaucer’s original. (In my translation I also omit the “envoy,” the final stanza that is addressed to a particular person, to “universalize” the poem–for better or worse.)
I like especially his image of the futility of “kicking the point of an awl.”
The texts follow the audio file of my reading of the Middle English and translation.
Truth: Balade de Bon Conseyl
by Geoffrey Chaucer
Flee fro the prees and dwelle with sothfastnesse;
Suffyce unto thy thing, though it be smal,
For hord hath hate, and climbing tikelnesse,
Prees hath envye, and wele blent overal.
Savour no more than thee bihove shal,
Reule wel thyself that other folk canst rede,
And trouthe thee shal delivere, it is no drede.
Tempest thee noght al croked to redresse
In trust of hir that turneth as a bal;
Gret reste stant in litel besinesse.
Be war therfore to sporne ayeyns an al,
Stryve not, as doth the crokke with the wal.
Daunte thyself, that dauntest otheres dede,
And trouthe thee shal delivere, it is no drede.
That thee is sent, receyve in buxomnesse;
The wrastling for this world axeth a fal.
Here is non hoom, her nis but wildernesse:
Forth, pilgrim, forth! Forth, beste, out of thy stal!
Know thy contree, look up, thank God of al;
Hold the heye wey and lat thy gost thee lede,
And trouthe thee shall delivere, it is no drede.
Truth: A Middle English Ballade of Good Counsel by Geoffrey Chaucer
Flee the crowd and dwell securely in trueness.
Let your own suffice, though it not be much,
for greed leads to hate and grasping to coldness;
the crowd leads to envy, and wealth deceives such
as hold too tightly everything they touch.
Rule yourself well, that others clearly see,
and have no doubt: the truth shall set you free.
Don’t try to amend all that is amiss,
trusting that Lady who spins like a ball;
true rest lies in spurning busyness.
There’s no sense in kicking the point of an awl
nor in the crock’s struggle against a wall.
Rule yourself, you who rule others’ deeds,
and have no doubt: the truth shall set you free.
Take what is sent to you in obedience;
struggle, for this world surely begs a fall.
We have no home here, only wilderness.
Go forth, pilgrim! Go forth, beast, from your stall!
Quick follow-up post: my translation of a classic Middle English lyric, “Adam Lay Ybounden,” has just appeared in the Benedictine magazine Spirit & Life. It’s a delightful short poem from c. 1400 that describes the paradoxical benefits of the Fall in Genesis 3. Plot twist!
Special thanks to Sr. Sarah Schwartzberg of the Benedictine Sisters of Perpetual Adoration for publishing this. Check out the sisters’ daily podcast of their chanting of the Liturgy of the Hours at their monastery in Clyde, MO here.
Tomorrow, my class on Old English poetry will be discussing the poem known as “The Order of the World.” The poem is found in the tenth-century Exeter Book (the first anthology of English poetry!) and is one of my favorite Old English poems.
The poem is a self-referential exploration of the power of verbal art set up as a kind of challenge to its audience to trade wisdom with its speaker. It begins by noting the power that poetry has to convey the wisdom begotten by the “sage who ponders the world, / holding in the meditation of his heart / what many have recounted in rhythmic recitations.” The speaker exhorts the audience to listen to his herespel (praise poem), which turns out to be a meditation on the nature of the sun reminiscent of Psalm 19. But herein lies the poem’s skill–the herespel becomes a “script” or a model for how contemplation of creation operates to lift the attentive mind (mens intenta in Gregory the Great’s vocabulary) to the Creator. And so he “shows” his audience how poetry conveys the mysteries of creation after he “tells” them it does. An artful poem all the way.
In my chapbook, Lofsangas, I translated this poem and gave it the title “Se Woðbora,” referring to one of the speaker’s epithets for himself from the poem’s second line. I read the original Old English and then my translation in the audio file below.
While I will be posting about other things very soon, given my recent preoccupation with all things Æthelwoldian I thought I’d share the news that, yes!, it is St. Æthelwold’s Day today.
For anyone reading this who may be unfamiliar with St. Æthelwold, he was an Anglo-Saxon bishop and abbot who was a primary architect of the religious and political movement we call the Anglo-Saxon Benedictine Reform in the tenth century, which had huge implications for English religious life, the English state, and (most importantly to me) Old English literature. (More here.)
St. Æthelwold passed away (was “born into eternal life,” as his contemporaries would have thought of it) on August 1st, 984. His communities at Winchester and abroad “culted” him shortly after his death. This means they made him a saint by celebrating the anniversary of his death in the liturgy; this was long before “official canonization.” The technical word for this anniversary of a saint’s death is “deposition” (really referring to the body’s interment in a grave, but close enough…).
Though St. Æthelwold’s cult never spread very far, he is still recognized in the Roman Martyrology as a saint. There, it says:
“Vintoniæ in Anglia, depositio sancti Ethelwoldi, episcopi, qui, Regularem Concordiam illam exaravit ad monasticam disciplinam redintegrandam, quam a sancto Dunstano didicerat.”
Which means, more or less:
“At Winchester, in England, the deposition of St. Æthelwold, bishop, who composed the Regularis Concordia in order to renew monastic discipline, which he had learned from St. Dunstan.”
(The Regularis Concordia was the document intended to standardize daily observance of the monastic life throughout England, agreed upon at the Council of Winchester ca. 973 and thought to have been largely drafted by St. Æthelwold himself.)
In addition to the Roman Rite of the Catholic Church still venerating him, the Ordo (liturgical outline of the Church year) for the Personal Ordinariates of Our Lady of Walsingham and of the Chair of St. Peter also commemorate him, though the Ordinariates’ calendars place Æthelwold together with Sts. Dunstan and Oswald on St. Dunstan’s traditional feast day of May 19th.
Despite Æthelwold’s leaving a less-than-spectacular mark on the liturgical front, I’ve decided to make a good showing for this year’s deposition. Below, you can find a hymn and a collect prayer for St. Æthelwold’s feast day that were likely composed by his student, Wulfstan of Winchester. Wulfstan was the precentor, or liturgical director/composer, at Winchester’s Old Minster, where Æthelwold was buried (note that the hymn says “here before your holy limbs”/”Hic coram tuis artubus”). Both are from a manuscript known by the shelf-mark Alençon, Bibliothèque Municipale 14.
The hymn is octosyllabic Latin verse, and I’ve done a rough-and-ready English translation into octosyllabic verse too; the text for both is found below the audio. The audio immediately following this paragraph is a recording of the hymn being chanted in Latin and English to a traditional setting for octosyllabic hymns from the Divine Office, which was taught to me by a former Premonstratensian. (Disclaimers: 1) I have no idea whether or not this setting or something like it would have been used in the tenth century–likely not, but it’s in the same stream of tradition so I use it here; 2) I have no training in singing generally, nor in Gregorian chant specifically–this is just to give a taste or hint of what such things would sound like.)
The Latin text goes like this (edited by Michael Lapidge and Michael Winterbottom in their The Life of St. Æthelwold):
Celi senator inclite
Sancte pastor ecclesie:
O Adeluuolde supplices
Tuos exaudi seruulos!
Iam sidus inter sidera
Resplendens super ethera,
Nobis benignus impetra
Pronis rogamus mentibus
Hic coram tuis artubus:
Nostris adesto precibus
Serenus ac propitius.
Vt tuis necessariis
Ad celorum perpetua
Prestet nobis Ingenitus
Hoc atque Vnigenitus
Sanctus amborum Spiritus
Trinus et unus Dominus!
O heav’nly representative
and good shepherd of holy Church,
O father Æthelwold, hear us,
grant good end to your servants’ search.
Now brightest star among the stars,
shining resplendent in the sky,
obtain for us you blesséd man,
the Holy Spirit’s gifts most high.
We beg you with our souls prostrate
before your body’s holy limbs,
attend to all our earthly prayers:
calm, gentle healing of our sins,
that in our weakness protected
by patronage that you employ
we might be led to the heavens
rejoicing in perpetual joy.
May the Inborn and Holy Source
and Unbegotten Only Son
and Holy Spirit of them both,
the Three-in-One, grant this to us. Amen.
And here’s the collect (Latin again from Lapidge and Winterbottom):
Deus, qui hodiernam diem beati confessoris tui Adeluuoldi episcopi transitu nobis honorabilem dedicasti, concede propicius ut cuius eruditione ueritatis tue luce perfundimur, eius intercessione celestis uite gaudia consequamur. Per.
And a translation:
God, who have dedicated this glorious day for us thru the passing away of your blessed confessor Æthelwold, kindly grant that we may obtain the joys of heavenly life through the intercession of the one through whose erudition we have been imbued with the light of your truth. Though [our Lord Jesus Christ your Son, who lives and reigns with you and the Holy Spirit, one God, forever and ever. Amen.]
As part of my continued efforts to make available more obscure resources for understanding the cultural, intellectual, and religious context of the culture in which Old English poetry was copied down, I have created a page on my website for translations of texts that are difficult to find.
The two installments (no more are planned right now, but if folks find them helpful for themselves or students and let me know, I’d be happy to do more) are both documents providing some background to the early moves of the Anglo-Saxon Benedictine Reform. I have heard both of these texts referenced in classes once or twice throughout my studies, but never actually read them. I found out recently that at least part of why I never read them is that there aren’t readily available Present Day English translations. Hence the new page.
Both texts have to do with the refounding of monasteries in Winchester. Why Winchester? It was the seat of royal power at the time, it had a bishop’s see, there was a growing city in the period with agriculture and craftspeople, and St. Æthelwold became bishop there, establishing a school that would shape Anglo-Saxon music, manuscript illustration, and the standardizing of the Old English language for decades.
The first text is a translation of the New Minster Charter from 966. Written in the voice of King Edgar, it was almost certainly composed by Æthelwold, and it is a surprisingly elaborate charter written in gold lettering and including an illustration of King Edgar that visually situates the grandeur and limits of royal power. The charter was likely intended to sit on the New Minster’s altar for the monks and the visitors to see, and it was meant to be read aloud throughout the year (though the chapter that promises to describe that process is missing.) The text places the refounding of Winchester’s New Minster in the context of salvation history, blesses those who will help the monks, condemns those who would hinder them, and notes that the monks will be able to choose their own abbot, all in a surprisingly elaborate way.
The second text is a letter from Pope John XII (+964) that gives permission to King Edgar (+975) and St. Æthelwold (+984) to eject secular priests from the Old Minster in Winchester and to set up monks in their place. The letter is important 1) in showing the papal blessing on innovations in church governance that the Reform was pursuing, like having monastic cathedral chapters and monks electing bishops (both of which were unique at this time in the western church), and 2) it helps attenuate somewhat a picture of St. Æthelwold as a particularly harsh figure. (An excellent treatment of how this perspective came to be can be found in Alison Hudson‘s article.) Though we do not want to understand such actions naively, the letter translated here provides context for Æthelwold’s actions at Winchester’s Old Minster in 964–namely, that King Edgar had received permission for the expulsion from Pope John XII via a letter to the pope from St. Dunstan (+988), archbishop of Canterbury. Æthelwold was the agent on the ground, as it were, but it is good to keep in mind that he was acting in concert with other powerful forces.
These pieces can help interested readers and students of western monasticism and Old English literature understand a bit more of the institutional conduits through which the majority of Old English, and lots of Anglo-Latin, was copied, preserved, and passed down the centuries.