Saints and Scholars: New Perspectives on Anglo-Saxon by Stuart McWilliams
By Stuart McWilliams
Anglo-Saxon literature and tradition, and their next appropriations, unite the essays amassed right here. they give clean and interesting views on various concerns, from gender to faith and the afterlives of outdated English texts, from reconsiderations of missed works to reflections at the position of Anglo-Saxon within the school room. As is suitable, they draw specifically on Hugh Magennis' personal pursuits in hagiography and problems with group and reception Taken jointly, they supply a "state of the self-discipline" account of the current, and destiny, of Anglo-Saxon reviews. the amount additionally comprises contributions from the best Irish poets Ciaran Carson and Medbh McGuckian.
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Extra resources for Saints and Scholars: New Perspectives on Anglo-Saxon Literature and Culture in Honour of Hugh Magennis
Example text
The De Virginitate is an anthology of model saints whose example demonstrates in a series of select epitomes the importance of virginity. Numerous early Christian writers had devoted treatises to virginity, from Tertullian to Jerome, but only a small number of Aldhelm’s predecessors are thought to have composed works in any way similar. These include Ambrose (339–97),7 Venantius Fortunatus (c. 530 – c. 9 Unlike the surviving works of his predecessors, in which examples are confined to female models of virginity, Aldhelm included in his tract a far wider range of exemplary figures, male and female, and by so doing created a work that is quite unparalleled.
Thus, although not strictly speaking a piece of hagiography in its narrowest sense, the De Virginitate provides an important witness to some of the compilations available to early Anglo-Saxon writers and may also shed light upon the transmission of hagiographical texts to these regions in the century immediately following Augustine’s mission and the Christian conversion. 16 The prose account consists of sixty chapters addressed to Abbess Hildelith and other nuns, and has been dated to the period before Aldhelm’s appointment as abbot of Malmesbury c.
It was not permitted that they eat together’). Ætsomne, ‘together’, is only in the CCCC 201 version, where the result is the explicit oxymoron of the groups eating together apart. The Old English translator then abbreviates, omitting the reference to the seating arrangement, the wonder of the brothers or the special portion served to Benjamin. The translator retains the climax of the Vulgate but in yet more ominous form (Genesis 43: 34): ‘⁊ hí man oferdrencte’ (‘and one gave them overmuch to drink’).