Patterns of the Fall: Adam and Eve in the Old English Genesis A

Florilegium ◽  
1996 ◽  
Vol 14 (1) ◽  
pp. 25-41
Author(s):  
Larry N. McKill
Keyword(s):  
1999 ◽  
Vol 46 (4) ◽  
pp. 427-428
Author(s):  
ALFRED BAMMESBERGER
Keyword(s):  

2004 ◽  
Vol 33 ◽  
pp. 23-50 ◽  
Author(s):  
Dennis Cronan

Although the lexicon has frequently been used in discussions of the dating of Old English poetry, little attention has been paid to the evidence that poetic simplexes offer. One exception is an article by R. J. Menner, who noted that Beowulf and Genesis A share three poetic words, apart from compounds, that are not found elsewhere: freme ‘good, valiant’, gombe ‘tribute’, and secg ‘sword’. Menner used these words as part of an argument for an early date of Genesis A, an argument which hinged, in part, on lexical similarities between this poem and Beowulf, which he assumed was early. Although such an a priori assumption is no longer possible, evidence provided by the limited distribution of certain poetic simplexes is nonetheless useful for demonstrating the presence of a connection between two or more poems. Such a connection may be a matter of date or dialect, or it may indicate that the poems were the products of a single poetic school or subtradition. Unfortunately, we know little, if anything, about poetic subtraditions, and the poetic koiné makes the determination of the dialect of individual poems a complex and subtle matter that requires a much wider variety of evidence than poetic words can provide. However, the limited distribution of certain poetic simplexes can serve as an index of the poetic conservatism of the poems in which these words occur. This conservatism could be due to a number of factors: genre, content (that is, heroic legend vs biblical or hagiographical), style, or date of composition. As will emerge in the course of this discussion, the most straightforward explanation for this conservatism is that the poems which exhibit it were composed earlier than those which do not. Other explanations are, however, possible, and the evidence of poetic words is hardly sufficient by itself to determine the dating of Old English poems. But by focusing on patterns of distribution that centre upon Beowulf, we can examine what certain words may tell us about the conservatism of this poem and of those poems which are connected to it.


Traditio ◽  
1988 ◽  
Vol 44 ◽  
pp. 101-124 ◽  
Author(s):  
Thomas D. Hill

The object of this paper is to identify a particular stylistic feature in the Old English Genesis A, to point out its affinities in Anglo-Latin historical literature (particularly in the historical writings of Byrhtferth of Ramsey), and to discuss the implications of those affinities. In conclusion I propose to discuss the literary history of this motif and some occurrences in other Old English poems — notably in Beowulf. I will thus move from fairly mechanical problems of source-study and stylistic affinity to some important ideological and literary issues, but unfortunately the more important issues are also more difficult to resolve.


1988 ◽  
Vol 17 ◽  
pp. 163-189 ◽  
Author(s):  
Paul G. Remley

Received scholarly opinion regards Genesis A as an Old English versification of the Latin text of Genesis in Jerome's Vulgate revision of the bible. This view has prevailed in modern editions of the poem, which normally print a critical text of the Vulgate Genesis in their apparatus. The textual basis of Genesis A is perhaps ‘vulgate’ in character in so far as the poem renders Genesis readings that were commonly known in Anglo-Saxon England, but the identification of this base text with that of the Hieronymian Vulgate remains an untested hypothesis. Ten years ago A. N. Doane printed a list of readings in the Old English text which show affinity with the ancient versions of Genesis that emerged before the completion of Jerome's translation, readings associted with the Vetus Latina or Old Latin bible. Doane did not, however, challenge the long-standing belief that Genesis A follows a single, lost exemplar that contained in all essentials the text established by Jerome. The present study attempts to survey, without any preconceptions, all the details in the poem that might derive from Latin sources; its intention is to make a first step towards the recovery of the Latin textual basis of Genesis A.


1999 ◽  
Vol 46 (4) ◽  
pp. 427-428
Author(s):  
ALFRED BAMMESBERGER
Keyword(s):  

2009 ◽  
Vol 45 (1) ◽  
pp. 153-162
Author(s):  
Jacek Olesiejko

Heaven, Hell and Middangeard: The Presentation of the Universe in the Old English Genesis A Since the times of Antiquity, people have looked up to the sky and developed various conceptions of Heaven and Hell. Already in the ancient Egypt people developed the tripartite conception of universe with earth placed between the Heaven inhabited by gods above and Hell below. The Old English poetic text of Genesis (MS Junius 11; compilation dated to the 10th century) presents the earthly paradise, Hell and Middangeard (or the middle earth). Both Genesis A and B that comprise the poem indeed show a single and consistent descriptions of cosmos. The overt consistency may well seem as interesting as the tradition that the poem draws upon as well as distorts. The universe found in the poem is a fusion of the Christian religious learning as well as Germanic tradition. The idea that marries Heaven, earth and Hell in the poetic sequence of OE Genesis is the concept of hall and anti-hall, city and anti-city. The aim of the following paper is to investigate the modes of this presentation of these parts of the universe by the analysis of the clusters of meaning that are associated with hall and city.


2000 ◽  
Vol 29 ◽  
pp. 43-66 ◽  
Author(s):  
Paul Battles

In his study of Migration and Mythmaking in Anglo-Saxon England, Nicholas Howe has argued that the Anglo-Saxons regarded the ancestral migration from the Continent as ‘the founding and defining event of their culture’. He suggests that the adventus Saxonum gave the Germanic tribes in England a shared identity, and proved central to their historical, cultural and even theological self-definition. Howe investigates what he calls the Anglo-Saxon ‘migration myth’, which links the Germanic tribal migration to England with the Israelites’ exodus from Egypt, both being transmarine journeys from a land of spiritual bondage to one of spiritual salvation. Migration and Mythmaking in Anglo-Saxon England traces the development of this concept from Bede's Historia ecclesiastica to Wulfstan's Sermo Lupi, and discusses its function in the writings of Alcuin and Boniface, as well as in Old English poetry. Howe's elegant analysis succeeds in demonstrating the pervasiveness of migration as a cultural myth, that is, a story that endures in a people's memory because it speaks powerfully to their collective imagination.


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