Writing Power in Anglo-Saxon England: Texts, Hierarchies, by Catherine A.M. Clarke
By Catherine A.M. Clarke
The formation and operation of structures of strength and patronage in Anglo-Saxon England are at present the focal point of concerted scholarly awareness. This e-book explores how strength is formed and negotiated in later Anglo-Saxon texts, focusing particularly on how hierarchical, vertical constructions are awarded along styles of reciprocity and economies of mutual legal responsibility, in particular in the context of patronage relationships (whether secular, non secular, literal or symbolic). via shut research of a big variety of resources within the vernacular and Latin (including the Guthlac poems of the Exeter e-book, outdated English verse epitaphs, the acrostic poetry of Abbo of Fleury, the Encomium Emmae Reginae and Libellus Æthelwoldi Episcopi), the research examines how texts maintain twin methods of seeing and realizing strength, producing various creative probabilities besides tensions, ambiguities and circumstances of cover or euphemism. It additionally advances new arguments in regards to the ideology and rhetoric of strength within the early medieval interval.
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Extra resources for Writing Power in Anglo-Saxon England: Texts, Hierarchies, Economies
Sample text
There was not a single one who departed again ashamed, low, without hope, but the holy man healed through special power his every one of those people, sad in mind, who, troubled, sought him in their time of need (lines 919b–928a). The role of the saint as patron and counsellor is a recurrent element in texts relating to Guthlac, with patronage featuring strongly in the earliest Vita by Felix. Catherine Cubitt, amongst others, has explored how spiritual patronage intersects with political 64 Julian Haseldine, ‘Introduction’, in Friendship in Medieval Europe, ed.
The phrase ‘lufiað mid lacum’ (literally ‘they love with gifts’) condenses a complex ideology of charity and tithing into a single alliterative idiom, suggesting that it is only through this active, practical gesture of donation that inner virtue may be realised and shown. Here we also find the first use of the term lac in the Guthlac poems, intersecting with Guthlac’s name and presenting the righteous life as a series of gifts given in anticipation of a heavenly return. Whilst serving the poor, these saintly men also serve God and earn his favour, placing them as intermediaries in a spiritual hierarchy of benefaction and protection.
H]is sibbe ryht’ might suggest both the rights and inheritance due to Guthlac himself through kin as well as his own responsibilities and obligations to his family, reflecting the reciprocity inherent in human relationships. The devils tell Guthlac that he should ‘far þær ðu freonde wene, gif ðu þines feores recce’ (‘go where you expect to find friends, if you care about your life’, line 291), and argue that, by removing himself from the supportive networks of kinship and friendship, he becomes uniquely vulnerable.