Friday, December 14, 2007

Extra Credit Blog (Worth Two Blogs): Old English Poem

hwæt! sēo hererinc mægen
Lo! the hero's strength

be miccle hlisa
is in much fame

hē beot of his blaed
he boasts of his glory

ēac gielp tō eal
and is pride to all

Shifts in the Development of the English Language

There have been many shifts in the English Language, which, when thought about, is quite extraordinary. In Old English much of the language was influenced by the Germanic languages and the Celtic. This produced a very guttural sounding language: “Nu sculon herigean heofonrices Weard/Meotodes meahte and his modgeþanc” (25). As we moved into Middle English, we still contained some of the same influences as previous language, but we also now were influenced by French. Much of the guttural intonations began to drop away and something much smoother arrived in its place: “Ki Deu ad Dune escience/E de parler bon’ eloquence” (142). Lastly, things like Chaucer’s The Canterbury Tales emerges. This, influenced by the universal language, was probably one of the gateways to “modern” English. Continual shifts in the development in languages such as these would make way for the language we speak today: "Whan that April with his showres soote/The droughte of March hath perced to the roote" (218).

Oral/Arual vs. Literary Experiences

Oral pieces, such as ones like Beowulf, are quite interesting because of the fact that they have survived, at one point, almost solely by word-of-mouth. These stories survived by being passed on from generation to generation, person to person. However, things that were important to the culture at the time were also able to shine through in these pieces. They were also very dependent on things like a cyclic plot, so that the story tellers would be able to remember what the sequence of events in a story were. The only drawback to this was the fact that much can be lost during these transitions. Things like war and personal editing could very much affect the outcome of a story; things such as these make it difficult to determine what the original story could have held. Literary, pieces, are different. While they are influenced by many of the same things that Oral pieces were, it was much easier to keep tract of an original piece because of the fact that there were written down.

Figurative Language

Figurative Language is displayed throughout stories in all different ages. In Sir Gawain and the Green Knight not only is the Green Knight figurative – in the instance, for the Harvest – but the animals in which Bertilak hunts are also figurative of Gawain. Even something as seemingly simple as a title can be quite figurative, take A Modest Proposal for example. When reading the text, it is quite obvious that this is anything but a “modest” proposal. Even Beowulf, contains figurative language in regards to its many kennings. When, in Doctor Faustus, our protagonist, Faustus, continually uses figurative language; for example, he states “These metaphysics of magicians/And necromantic books are heavenly” when such a thing truly would not be heavenly (1026). Lastly, “Dream of the Rood” is very much figurative in the sense that the entire piece takes place within a dream, and it is a cross telling the tale.

Meter and Rhyme

When looking at meter and rhyme, several stories contain different uses of each, while some a very similar in their uses. To begin, A Handbook to Literature states that meter is “the reoccurrence in poetry of a rhyming pattern, or the rhythm established by the regular occurrence of similar units of sound," while rhyme is "identity of terminal sound between accented syllables, usually occupying corresponding positions in two or more lines of verse" (323, 449). In Sir Gawain and the Green Knight, it displays a bob and wheel rhyme scheme; this consists of an irregular number of four stressed, unrhymed, alliterative, long lines, followed by the bob and wheel, which contains an ABABA rhyme scheme. Lanval by Marie de France has a rhyming couplet, which follows and AABB scheme. Displaying the Anglo-Norman influence of the French in his work, Chaucer also has a rhyming couplet in The Canterbury Tales, as does Eloisa to Abelard. Also, Doctor Faustus displays a rhyming pentameter. Not to mention that Beowulf contains a scheme that consists of two accents, a caesura, followed by two accents.

The Seven Deadly Sins

The prevalence of the Seven Deadly Sins has been prominent throughout many different ages and tales. In The Canterbury Tales, The Wife of Bath is ruled by lust, which is shown by her love of sex and men. Doctor Faustus’s sin is greed, as he works to have all the wealth and power that one man can possibly gain with the assistance of demons such as Mephastophilis and Lucifer. Wrath is the sin of Grendel in Beowulf, as he rips, tears, and destroys any man or thing that he should come in contact with. Surprisingly enough, all characters in Sir Gawain and the Green Knight are ruled b gluttony. Each of the characters that show themselves is often preoccupied with feasting and merriment. Last, each of the deadly sins shown themselves during Doctor Faustus at the order of Lucifer, each tell the tale of how they were made and are presented as a warning to Faustus.

The Four Humours

A Handbook to Literature describes the four humours as “disease resulted from the dominance of some element within a single humour or from a lack of balance or proportion among the humours themselves. The humours gave off vapors that ascended to the brain” (263). So when glancing at the four humours, and what they symbolized, in terms of text, it is amazing to see which characters in the stories that have been discussed were ruled by certain humours. Take Beowulf, for example. It is quite obvious that Grendel was ruled by yellow bile – throughout the story, he was easily angered, obstinate, and very vengeful. All of these things eventually lead up to his downfall. Queen Guinevere of Lanval also could be said to have been controlled by an excess of yellow bile, as she became very angry and obstinate when the good knight, Lanval, refused her advances; so much so that she had him imprisoned on a false charge. As for Sir Gawain and the Green Knight, Bertilak was quite joyful and overly amorous, therefore contained a dominance of blood. Blood is also most noticeable in the Wife of Bath from The Canterbury Tales. She is very joyful, almost to the point of being boisterous, and was quite amorous – shown most obviously by her love of men, sex, and marriage. Lastly, Wagner of Doctor Faustus had quite the surplus of phlegm. He was cowardly throughout the tale, and on page 1029 even says “But that I am by nature phlegmatic.”

A Modest Proposal

When looking at A Modest Proposal, one cannot help but agree with A Handbook to Literature’s assessment of the text: “the most savagely sustained ironic writing in literature” (Harmon 282). Even looking at the title, one realizes the irony of the piece. To suggest that fattening, harvesting, and eating one’s children, with the aim of preventing them from having a life of thieving and poverty, the word “modest” would be one of the last words to come to mind when contemplating such a proposal – this, of course, allows his use of irony to shine through brilliantly. It is also through this that Swift is able to get his point across well. With his frustrations of the state of Ireland and the lack of action taken, he worked diligently to have the reader undergo emotions such as shock, disgust, etc. in order to have the reader take pause. In this, one is able to realize Swift’s purpose for writing such a “modest” proposal, and would have caused them to think of policies and morals in a more serious – and perhaps, with irony as well – manner, which would have made his remarks on society quite the accomplishment.

I have been assured by a very knowing American of my acquaintance in London, that a
young healthy child well nursed is at a year old a most delicious, nourishing, and wholesome
food, whether stewed, roasted, baked, or boiled; and I make no doubt that it will equally
serve in a fricassee or a ragout. (2464)

Doctor Faustus (Double Blog)

To anyone reading Doctor Faustus, it becomes quite apparent that the play is dripping in religion. Using this as a vessel, Faustus is able to continually validate his actions and constantly turns away from opportunities of forgiveness. For example, at the beginning of the play Faustus insinuates that many disciplines are below him and that he deserves something “higher;” his immediate choice is that of religion – and, in turn, the dark arts. He is able to justify his choices by twisting Christian scripture to appear in a negative light: “The reward of sin is death?” and later, “If we say we have no sin/We deceive ourselves, and there’s no truth in us/Why then belike we must sin/And so consequently die” (1026). Through this, Faustus is able to convince himself that death is all there is of religion, rather than forgiveness, so he is able to easily reject it. Yet, ironically, he then uses language dealing with religion to describe his dark arts: “These metaphysics of magicians/And necromantic books are heavenly” (1026).
Throughout the story, the good and evil angel constantly play tug-of-war with Faustus, whispering in his ear in attempts to either offer him salvation, or to continue him on his path of damnation:

Good Angel Faustus, repent, yet God will pity thee.
Evil Angel Thou art a spirit, God cannot pity thee.
Faustus Who buzzeth in mine ears I am a spirit?
Be I a devil, yet God may pity me.
Ay, God will pity me if I repent. (1037)


Yet even at these moments of hesitation, Faustus always turns back, convinced that he is beyond help. Even Lucifer seems determined to allow Faustus to believe he is beyond the ability to repent: “Christ cannot save thy soul, for he is just/There’s none but I have interesting in the same” (1039). Also, each time that Faustus should mention the name of Christ, or speak of repenting, Lucifer chides him for it, claiming that he should of think of the devil:

Lucifer We come to tell thee thou dost injure us.
Thou talk’st of Christ, contrary to thy promise.
Thou should’st not think of God; think of the devil,
And his dam too. (1039)


Even in Faustus’s final hour, he is not able to fully repent for his sins, and jumps between calling on Christ and reaffirming his vow to Lucifer. As the gates of hell literally open before the Doctor, he is only able to ask for a shortening of his sentence.

O I’ll leap up to my God! Who pulls me down?
See, see where Christ’s blood streams in the firmament!
One drop would save my soul, half a drop: ah my Christ –
Ah, rend not my heart for naming of my Christ;
Yet will I call on him – O spare me Lucifer! (1054)

The Canterbury Tales - The Wife of Bath: Tale

The Wife of Bath’s tale is quite surprising when really reflected upon. When discussing the chivalric code, it went as follows:
1. God
2. King
3. Fair Lady
The fact that the Wife of Bath’s tale consists of a knight being placed on trial for rape (which, considering, would have probably been closer to the truth of thing), it is quite a shock to the system. One was always taught that a good knight was courteous, chaste, brave, strong, etc. This particular knight lays to shame all that others would have stood for. Though it presents an interesting facet that there may not be one true thing that a woman desires, and each contain their own idea. Yet the fact that the knight learns what it is that women truly want, and is able to put it into action, proves that though his youth may have caused him to do some brash things, that he may learn from the old hag what it meant to be a man, and a knight.

And whan the knight sawgh verraily al this,
That she so fair was and so yong therto,
For joye he hente hire in his armes two;
His herte bathed in a bath of blisse;
A thousand time arewe he gan hire kisse,
And she obeyed him in every thing
That mighte do him pleasance of liking. (283)

The Canterbury Tales - The Wife of Bath: Prologue

When discussing the Wife of Bath, it’s interesting to think that she may very well have been one of the first “feminists” of her time. She would have been what the church considered a “wicked” woman, and this is something that she was quite proud of. She flaunts the fact that she has had several husbands, as well as the fact that she would use sex as a means to get money from them. Not to mention that this was done in a time that one was to be married to – and meet in the afterlife – only one man.

I shal saye sooth: tho housbondes that I hadde,
As three of hem were goode, and two were bade.
The three men were goode, and riche, and olde;
Unnethe mighte they the statut holde
In which they were bounden unto me –
Yet woot wel what I mene of this, pardee.
As help me God, I laughe whan I thinke
How pitously anight I made hem swinke (261)

Sir Gawain and the Green Knight: Part IV

The last part of the tale contains two aspects in which Gawain’s chivalry is under scrutiny. The first is during the scene in which the knight’s guide gives him the opportunity to flee, claiming that he would not utter a word if Gawain should take the chance. A lot of said of Gawain’s bravery when he refuses this opening, choosing instead to face the feared Green Knight (and, ultimately, his death), rather than ever be thought of as cowardly:

And conceal this day’s deed I doubt not you would,
But though you never told the tale, if I turned back now,
Forsook this place for fear, and fled, as you say,
I were a caitiff coward; I could not be excused. (205)


The other indication of Gawain upholding the code is when his dishonesty is finally brought to light. Gawain becomes angry at this mentioning, coming perhaps more from guilt than anything else, yet instead of hiding this, he makes another choice. In its place, he decides to keep the girdle and wear it –and the fresh cut on his neck – as a testament to his shame and weakness, the actions of a true knight of the chivalric code.

But your girdle, God love you! I gladly shall take
And be pleased to possess, not for the pure gold,
Nor the bright belt itself, nor the beauteous pendants,
Nor for wealth, nor worldly state, nor workmanship fine,
But a sign of excess it shall seem oftentimes
When I ride in renown, and remember with shame
The faults and the frailty of the flesh perverse,
How its tenderness entices the foul taint of sin (211)

Sir Gawain and the Green Knight: Part III

Part Three of Sir Gawain and the Green Knight contain one of the most interesting symbols of Sir Gawain and his chivalry. One way this is displayed is through the bedroom scenes that occur between the host’s wife and our knight. These scenes test both Gawain’s courtesy and his chastity, things that were often revered in knights of the Middle Ages. Each time Gawain refused the lady’s advances, she accused him of being discourteous toward her; however, when he would then try to act more courteously, she would again begin try to push him to be unchaste. This would have been a dangerous – and probably very conflicting – tug-of-war with two aspects of the code that Gawain holds so dear.
Another sense of chivalry comes through the three animals that the host hunts. The deer would represent the cautious and shy characteristics, while the boar would symbolize Gawain’s brave and ferocious qualities, and the fox would portray the knight’s cunning.

Sir Gawain and the Green Knight: Part II

In this part of our tale, the chivalry of Sir Gawain is shown through that of a symbol: the pentangle shield he bears. Though this particular shield stood for many things, it also represented the characteristics help by the knight:

The fifth of the five fives followed by this knight
Were beneficence boundless and brotherly love
And pure mind and manners, that none might impeach,
And compassion most precious – these peerless five
Were forged and made fast in him, foremost of men. (176)

Another way that Gawain was able to show his knightly worth was from the fact that, though he rode to face what was possibly his death, he remained brave and steadfast in his quest – this is not to mention that, on his journey, he also had to face many hardships along the way.

Now with serpents he wars, now with savage wolves,
Now with wild men of the woods, that watched from the rocks,
Both with bulls and with bears, and with boars besides,
And giants that came gibbering from the jagged steps.Had he not borne himself bravely, and been on God’s side,
He had met with many mishaps and mortal harms. (177)

Sir Gawain and the Green Knight: Part I

During much of the Arthurian tales, the code of chivalry comes through at one point or another. This is probably because such a code was held at the highest esteem during the periods in which these stories were written. Sir Gawain and the Green Knight contain this as well, but the vessel used for showing this is that of Sir Gawain. Whether it is from actions, symbols, or words, all four Parts of our story allow for some facet of the chivalric code to shine through.
Starting with Part One, Gawain embodies the chivalric code in both actions and words. Shortly after the Green Knight humiliates the court by declaring that they did not have the bravery to face him – and after Arthur rises to defend his court – Gawain steps in. It is rather surprising to note that a knight such as he, sharing the blood of King Arthur, declares that he should be the one to face the Green Knight because he is the weakest, and that it would spare Arthur from harm. It is difficult to determine whether this was done from the idea of Gawain’s own self-worth, or if it was an act of humility to hide what otherwise could have become boasting. It could also be said that Gawain takes this course of action because that is what the chivalric code deems necessary.

“I am the weakest, well I know, and of wit feeblest;
And the loss of my life would be least of any;
That I have you for an uncle is my only praise;
My body, but for your blood, is barren of worth;
And for that this folly befits not a king,And ‘tis I that have asked it, it ought to be mine” (169)

Sunday, October 7, 2007

Lanval

Throughout the ages, the portrayal of women has undergone dramatic change. Taking Beowulf, for instance and the queen Wealhtheow; she was a woman of elegance and was portrayed as an almost “glittery” being. This reflected the attitude of the time – women were to present themselves according to their station. Lanval spins a different image of women. This may have been because Maire de France wrote with a secular, aristocratic, and feminine view point. Regardless, the women in Lanval were depicted as “sexy,” and played a more dominate role over males, which is quite the departure from the aforementioned Wealhtheow. Take, for instance, the moment Lanval first met the fairy maiden: “The single gown she wore was sheer/and made her shapely form appear” (144). Later, after Lanval returns her love, “she presented him her heart/and her body, every part” (145). This idea of a strong, sexy woman is furthered by the entrance of other fairies in Arthur’s court, which reduces the men to drooling imbeciles (which may have been another incentive for Marie’s portrayal of women, or at least I would like to think so):

On two fine steeds, riding apace,
Who were extremely fair of face.
Of purple taffeta a sheath
They wore with nothing underneath. (152)

The Arthurian Texts


It is amazing to think, even by today’s standards, how much the Arthurian legend has changed over the course of history. First, Geoffrey of Monmouth’s piece, largely “is devoted to the birth and reign of King Arthur” (118). This is an interest statement to take into account, as Geoffrey often described Arthur as a tyrant. Even looking at Wace, this attitude is changed and begins to reflect on the strength and power – as well as the love of his subjects – of the King: “God wants to exalt you: don’t hold back and lose any time! Make yourself master of the empire, which is ready to surrender to you of its own will” (124). Lastly, Layamon takes a different turn of the legends in his text, which expands upon Wace’s text – the fall of Arthur. This is a feature of the Arthurian legends that is expanded upon and changed even today, whether it be through film, literary text, or some other medium: Arthur’s defeat by his nephew Mordred and the betrayal of Guinevere. It is through texts – and continuous changes – such as these that the Arthurian legends have been perceived as some of the greatest in history.

I am telling you the truth, dear king, for I am merely your underling:
Mordred has done these things: he has adopted your queen,
And has placed in his own hands your lovely land
He is king and she is queen… (126)

Ancrene Riwle

Literary texts often reflect the codes or values of its time; take Beowulf for instance (discussed earlier), it is laced with much of the heroic code. Though written for three sisters of noble birth, Ancrene Riwle is no different. In this instance, however, it reflects the chivalric code and the values of courtly love and it is Christ who embodies those aspects of Anglo-Norman society. Take, for example, the fact that – while trying to win the unknown woman’s love – Christ “entered the tournament,” which is also used later in reference to the knights of old (159). This reference is made again after Christ’s death, making mention of the memorial most knights were given after death: “…after a brave knight’s death, his shield is hung high in the church in his memory. Just so this shield – that is, the crucifix – is place in church where it can be seen most easily…” (159). The most amazing passage – the one that most reflects the Anglo-Norman values – takes place at the very end of the text.

His beloved should see in this how he bought her love: he let his shield be pierced, his side open up, to show her his heart, to show her openly how deeply he loved her, and to
attract her heart. (159)

Beowulf – a double blog

Hwaet! The tale of Beowulf, the great hero, defeater of Grendel, shall now be told.
There are several dualities within the text that is Beowulf: one being between Beowulf in his youth and in old age, and the other being between Wealhtheow and Grendel’s mother. Beginning with the dualities of Beowulf, he was depicted as a strong, brave man in his youth. Not only had he defeated Grendel and his mother, but at an earlier time had partaken in a bet that had almost perilous results:

Time and again, foul things attacked me, lurking and stalking, but I lashed out, gave as good as I got with my sword. My flesh was not for feasting on…
…in the morning, mangled and sleeping the sleep of the sword, they slopped and floated like the oceans leavings. (45)

However, later in life and overcome with old age, it appeared that even his boasts had lost their some of their fire:

I risked my life often when I was young. Now I am old, but as king of these people I shall pursue this fight for the glory of winning, if the evil one will only abandon his earth-fort and face me in the open. (86)

The fate of Beowulf was said best on page eighty-eight, “…that final day was the first time when Beowulf fought and fate denied him glory in battle."

The dualities of Wealhtheow and Grendel’s mother have a different story to tell. Wealhtheow is portrayed as an elegant, graceful, and “glittery” woman. One that speaks measured words and knows the role she must play as Hrothgar’s queen:

Wealhtheow came in, Hrothgar’s queen, observing the courtesies. Adorned in her gold, she graciously saluted the men in the hall, then handed the cup first to Hrothgar…
…So the Helming woman went on her rounds, queenly and dignified, decked out in rings, offering the goblet to all ranks… (46)

Grendel’s mother, however, is portrayed as vicious, angry, and almost beastly. This is a vast departure to the poise of Hrothgar’s queen.

…he pitched his killer opponent to the floor but she rose quickly and retaliated, grappled him tightly in her grim embrace. The sure-footed fighter felt daunted, the strongest of warriors stumbled and fell. So she pounced upon him and pulled out a broad, whetted knife: now she would avenge her only child. (67)

Sunday, September 23, 2007

The Dream of the Rood



As with Caedmon’s Hymn, the narrator is visited by the Rood in his dreams. There is on parallel between the Rood and the narrator that really seem to stand out; the narrator describes himself as “…and I stained with sins, wounded with wrongdoings,” whereas the Rood states “…I had endured the work of evildoers, grievous sorrows” (27-28). Both see themselves and stained by sin and sorrow, having no hope of salvation. The man, however, sees his salvation in the vision of the Rood:

And every day I look forward to when the Lord’s Cross that I beheld here on earth will fetch me from this short life and bring me then where joy is great, delight in the heavens… (29)

Yet the Rood sees its deliverance in the baring of Christ, almost willing itself not to bend, break – “I might have felled all foes, but I stood fast.” – and to not fail its Lord. Its salvation came in becoming the tree of glory and one of the most important religious symbols:

Now the time has come that men far and wide upon earth honor me – and all this glorious creation – and pray to this beacon. (28)

Though it may seem that this particular blog is a little quote-heavy, it is just very awe inspiring that both the man and this cross felt that they were stained by sin – whether it be through deeds or baring the blood of men – and both were able to find their salvation; they were linked in their desire to reach the delight of heaven and the warmth of their Christ.

Caedmon's Hymn

Described as an “illiterate cowherd,” Caedmon went on to create one of the greatest and well-known religious verses (24). After waking from a dream in which a man asked him to sing, Caedmon was blessed with the memory of having wrought a beautiful verse of Genesis and the glory of God. The idea of spiritual awakening – whether it be through song, scripture, or some other religious facet – through dreams is something that has come up time and again since the beginning of Christianity; the narrator of Dream of the Rood (discussed later) even claimed that particular spiritual wonder came to him in dream. Previously considered to have no vocal talents, Caedmon’s masterpieces went on to be described as thus: “It often happened that his songs kindled a contempt for this world and a longing for the life of Heaven in the hearts of many men” (25). Even Bede, after having translated the hymn, wrote “…it is impossible to make a literal translation, no matter how well-written, of poetry into another language without losing some of the beauty and dignity” (26). Such things speak of the magnitude of Caedmon’s ability for spiritual verse.

History of Bede

Thirteen hundred years have passed, yet Bede is still one of the most revered historians to date. Known primarily for “An Ecclesiastical History of the English People,” it is amazing to reflect upon the fact that Bede was known for a large number of other works: poetry, Biblical translation, and natural history are just a few. The website “The Venerable Bede” tells us that he was also quite learned in the languages Greek, Latin, and Hebrew; which is remarkable even for other monks of the time. Even looking at the achievements of his youth, one can see that Bede was destined for greatness – sent away to a monastery at age seven, Bede became a deacon at the early age of nineteen and moved on to become a priest at thirty. “Bede’s World,” another website dedicated to the importance of the Benedictine monk, even goes to show that one’s achievements cannot be damaged by time from their uncovering of some of the monk’s quotes and other miraculous finds.