Reading Old English Biblical Poetry considers the Junius 11 manuscript, the only surviving illustrated book of Old English poetry, in terms of its earliest readers and their multiple strategies of reading and making meaning. Junius 11 begins with the Creation story and ends with the final vanquishing of Satan by Jesus. The study is framed by particular attention to the materiality of the manuscript and how that might have informed its early reception, and it broadens considerations of reading beyond those of the manuscript’s compiler and possible patron. As a book, Junius 11 reflects a rich and varied culture of reading that existed in and beyond houses of God in England in the tenth and eleventh centuries, and it points to readers who had enough experience to select and find wisdom, narrative pleasure, and a diversity of other things within this orany book’s contents.

Reading the Anglo-Saxon Self Through the Vercelli Book explores conceptions of subjectivity in Anglo-Saxon England by analyzing the contents and sources of the Vercelli Book, a tenth-century compilation of Old English religious poetry and prose. The Vercelli Book's selection and arrangement of texts has long perplexed scholars, but this book argues that its organizational logic lies in the relationship of its texts to the performance of selfhood. Many of the poems and homilies represent subjectivity through "soul-and-body," a popular medieval literary motif that describes the soul's physical departure from the body at death and its subsequent addresses to the body. Vercelli's soul-and-body texts, together with its exemplary narratives of apostles and saints, construct a model of selfhood that is embodied and performative, predicated upon an interdependent relationship between the soul and the body in which the body has the potential for salvific action. The book thus theorizes an Anglo-Saxon conception of the self that challenges modern assumptions of a rigid soul/body dualism in medieval religious and literary tradition. Its arguments will therefore be of interest to students and scholars of literature, history, philosophy, and religious studies and would be appropriate for upper-level courses on Old English literature, Anglo-Saxon history, sermons and preaching in medieval England, and medieval religious practice.

This book is a study of ghostly matters - of the soul - in literature spanning the tenth century and the age of Shakespeare. All people, according to John Donne, ‘constantly beleeve’ that they have an immortal soul. But he also reflects that in fact there is nothing ‘so well established as constrains us to beleeve, both that the soul is immortall, and that every particular man hath such a soul’. In understanding the question of man's disembodied part as at once fundamental and fundamentally uncertain he was entirely of his time, and Imagining the Soul in Premodern Literature considers this fraught, shifting, yet uniquely compelling entity in the context of the literary forms and effects involved in its representation. Gruesome medieval dialogues between damned souls and worm-eaten bodies; verse and prose works by Donne, René Descartes, Margaret Cavendish and Andrew Marvell; a profusion of sonnet sequences, sermons, manuals of instruction and travelogues; Hamlet and its natural philosophical thinking about the apparently disembodied soul haunting Elsinore: these chapters range across all this and more, offering a rigorous yet accessible account of an essential aspect of premodern literature that will be of interest to scholars, students and the general reader alike.

The scribes of early medieval England wrote out their vernacular poems using a format that looks primitive to our eyes because it lacks the familiar visual cues of verse lineation, marks of punctuation, and capital letters. The paradox is that scribes had those tools at their disposal, which they deployed in other kinds of writing, but when it came to their vernacular poems they turned to a sparser presentation. How could they afford to be so indifferent? The answer lies in the expertise that Anglo-Saxon readers brought to the task. From a lifelong immersion in a tradition of oral poetics they acquired a sophisticated yet intuitive understanding of verse conventions, such that when their eyes scanned the lines written out margin-to-margin, they could pinpoint with ease such features as alliteration, metrical units, and clause boundaries, because those features are interwoven in the poetic text itself. Such holistic reading practices find a surprising source of support in present-day eye-movement studies, which track the complex choreography between eye and brain and show, for example, how the minimal punctuation in manuscripts snaps into focus when viewed as part of a comprehensive system. How the Anglo-Saxons Read Their Poems uncovers a sophisticated collaboration between scribes and the earliest readers of poems like Beowulf, The Wanderer, and The Dream of the Rood. In addressing a basic question that no previous study has adequately answered, it pursues an ambitious synthesis of a number of fields usually kept separate: oral theory, paleography, syntax, and prosody. To these philological topics Daniel Donoghue adds insights from the growing field of cognitive psychology. According to Donoghue, the earliest readers of Old English poems deployed a unique set of skills that enabled them to navigate a daunting task with apparent ease. For them reading was both a matter of technical proficiency and a social practice.

The late tenth-century Vercelli Book (Vercelli, Biblioteca Capitolare CXVII) contains one of the earliest surviving collections of homilies and poetry in the English language. The manuscript's combination of poetry and homiletic prose has generated intense scholarly debate, and there is no consensus concerning the original purpose of the compiler. New Readings in the Vercelli Book addresses central questions concerning the manuscript's intended use, mode of compilation, and purpose, and offers a variety of approaches on such topics as orthography, style, genre, theme, and source-study. The contributors include some of the foremost Vercelli experts, as well as the two most recent editors of the homilies. The remarkable essays in this volume offer the first sustained literary analysis of both the poetry and prose texts of the Vercelli Book, providing important new perspectives on a dynamic and valuable historical document.

Beowulf & Other Stories was first conceived in the belief that the study of Old English – and its close cousins, Old Icelandic and Anglo-Norman – can be a genuine delight, covering a period as replete with wonder, creativity and magic as any other in literature. Now in a fully revised second edition, the collection of essays written by leading academics in the field is set to build upon its established reputation as the standard introduction to the literatures of the time. Beowulf & Other Stories captures the fire and bloodlust of the great epic, Beowulf, and the sophistication and eroticism of the Exeter Riddles. Fresh interpretations give new life to the spiritual ecstasy of The Seafarer and to the imaginative dexterity of The Dream of the Rood, andprovide the student and general reader with all they might need to explore and enjoy this complex but rewarding field. The book sheds light, too, on the shadowy contexts of the period, with suggestive and highly readable essays on matters ranging from the dynamism of the Viking Age to Anglo-Saxon input into The Lord of the Rings, from the great religious prose works to the transition from Old to Middle English. It also branches out into related traditions, with expert introductions to the Icelandic Sagas, Viking Religion and Norse Mythology. Peter S. Baker provides an outstanding guide to taking your first steps in the Old English language, while David Crystal provides a crisp linguistic overview of the entire period. With a new chapter by Mike Bintley on Anglo-Saxon archaeology and a revised chapter by Stewart Brookes on the prose writers of the English Benedictine Reform, this updated second edition will be essential reading for students of the period.

Anglo-saxon poetry was circulated orally in a preliterate society, and gathered at last into books over some six centuries before the Norman Conquest ended English independence. Against the odds some of these books survive today. This anthology of prose translations covers most of the surviving poetry, revealing a tradition which is outstanding among early medieval literatures for its sophisticated exploration of the human condition in a mutable, finite, but wonderfully diverse and meaning-filled world.

The author has attempted to cover the vocabulary of the whole corpus of Anglo-Saxon verse and make the word-list as broadly useful as possible for the general student of Anglo-Saxon literature.

Eminent Anglo-Saxonist Nicholas Howe explores how the English, in the centuries before the Norman Conquest, located themselves both literally and imaginatively in the world. His elegantly written study focuses on Anglo-Saxon representations of place as revealed in a wide variety of texts in Latin and Old English, as well as in diagrams of holy sites and a single map of the known world found in British Library, Cotton Tiberius B v. The scholar's investigations are supplemented and aided by insights gleaned from his many trips to physical sites. The Anglo-Saxons possessed a remarkable body of geographical knowledge in written rather than cartographic form, Howe demonstrates. To understand fully their cultural geography, he considers Anglo-Saxon writings about the places they actually inhabited and those they imagined. He finds in Anglo-Saxon geographic images a persistent sense of being far from the center of the world, and he discusses how these migratory peoples narrowed that distance and developed ways to define themselves.