Old English Poems / Translated into the Original Meter Together with Short Selections from Old English Prose :: APPENDIX SELECTIONS FROM OLD ENGLISH PROSE

APPENDIX SELECTIONS FROM OLD ENGLISH PROSE

ACCOUNT OF THE POET CÆDMON

[From the Anglo-Saxon version of Bede’s Ecclesiastical History. Text used: Bright’s Anglo-Saxon Reader, pp. 8 ff.]

In the monastery of this abbess [Hild] was a certain brother especially distinguished and gifted with the grace of God, because he was in the habit of making poems filled with piety and virtue. Whatever he learned 5 of holy writ through interpreters he gave forth in a very short time in poetical language with the greatest of sweetness and inspiration, well wrought in the English tongue. Because of his songs the minds of many men were turned from the thoughts of this world and 10 incited toward a contemplation of the heavenly life. There were, to be sure, others after him among the Angles who tried to compose sacred poetry, but none of them could equal him; because his instruction in poetry was not at all from men, nor through the aid of 15 any man, but it was through divine inspiration and as a gift from God that he received the power of song. For that reason he was never able to compose poetry of a light or idle nature, but only the one kind that pertained to religion and was fitted to the tongue of a 20 godly singer such as he.

This man had lived the life of a layman until he was somewhat advanced in years, and had never learned any songs. For this reason often at the banquets where for the sake of merriment it was ruled that they should 25 all sing in turn at the harp, when he would see the harp approach him, he would arise from the company out of shame and go home to his house. On one occasion he had done this and had left the banquet hall and gone out to the stable to the cattle which it was his duty to guard 30 that night. Then in due time he lay down and slept, and there stood before him in his dream a man who hailed him and greeted him and called him by name: “CÆdmon, sing me something.” Then he answered and said: “I can not sing anything; and for that reason I left 35 the banquet and came here, since I could not sing.” Once more the man who was speaking with him said: “No matter, you must sing for me.” Then he answered: “What shall I sing?” Thereupon the stranger said: “Sing to me of the beginning of things.” When he had 40 received this answer he began forthwith to sing, in praise of God the Creator, verses and words that he had never heard, in the following manner:

Now shall we praise the Prince of heaven,

The might of the Maker and his manifold thought,

45 The work of the Father: of what wonders he wrought,

The Lord everlasting when he laid out the worlds.

He first raised up for the race of men

The heaven as a roof, the holy Ruler.

Then the world below, the Ward of mankind,

50 The Lord everlasting, at last established

As a home for man, the Almighty Lord.

Then he arose from his sleep, and all that he had sung while asleep he held fast in memory; and soon afterward he added many words like unto them befitting 55 a hymn to God. The next morning he came to the steward who was his master and told him of the gift he had received. The steward immediately led him to the abbess and related what he had heard. She bade assemble all the wise and learned men and asked CÆdmon to 60 relate his dream in their presence and to sing the song that they might give their judgment as to what it was or whence it had come. They all agreed that it was a divine gift bestowed from Heaven. They then explained to him a piece of holy teaching and bade him if he could, 65 to turn that into rhythmic verse. When he received the instruction of the learned men, he departed for his house. In the morning he returned and delivered the passage assigned him, turned into an excellent poem.

Thereupon, the abbess, praising and honoring the 70 gift of God in this man, persuaded him to leave the condition of a layman and take monastic vows. And this he did with great eagerness. She received him and his household into the monastery and made him one of the company of God’s servants and commanded that he 75 be taught the holy writings and stories. He, on his part, pondered on all that he learned by word of mouth, and just as a clean beast chews on a cud, transformed it into the sweetest of poetry. His songs and poems were so pleasing that even his teachers came to learn 80 and write what he spoke. He sang first of the creation of the earth, and of the origin of mankind, and all the story of Genesis, the first book of Moses; and afterwards of the exodus of the Children of Israel from the land of Egypt and the entry into the Promised Land; 85 and many other stories of the Holy Scriptures; the incarnation of Christ, and his suffering and his ascension into heaven; the coming of the Holy Ghost and the teaching of the apostles; and finally he wrote many songs concerning the future day of judgment and of 90 the fearfulness of the pains of hell, and the bliss of heaven; besides these he composed many others concerning the mercies and judgments of God. In all of these he strove especially to lead men from the love of sin and wickedness and to impel them toward the love 95 and practice of righteousness; for he was a very pious man and submissive to the rules of the monastery. And he burned with zeal against those who acted otherwise. For this reason it was that his life ended with a fair death.

ALFRED’S PREFACE TO HIS TRANSLATION OF GREGORY’S “PASTORAL CARE”

[Text: Bright’s Anglo-Saxon Reader, pp. 26 ff.]

King Alfred sends greetings to WÆrferth in loving and friendly words. I let thee know that it has often come to my mind what wise men there were formerly throughout England among both the clergy and the 5 laity, and what happy times there were then throughout England, and how the kings who held sway over the people in those days obeyed God and his ministers; and how they preserved not only their peace but their morality also and good order at home and extended 10 their possessions abroad; and how prosperous they were both with war and with wisdom; and how zealous the clergy were both in teaching and in learning, and in all the services they owed to God; and how foreigners came to the land in search of wisdom and learning, and 15 how we should now have to secure them from abroad if we were to have them. So complete was this decay in England that there were very few on this side of the Humber who could understand their rituals in English or translate a Latin letter into English; and I feel sure 20 that there were not many beyond Humber. So few there were that I can not remember a single one south of the Thames when I began to reign. Almighty God be thanked that we have any teachers among us now....

Then I considered all this, and brought to mind 25 also how, before it had all been laid waste and burned, the churches throughout all England stood filled with treasures and books; and there was a great multitude of God’s servants, but they knew very little about the books, for they could not understand anything in them, 30 since they were not written in their own language—as if they spoke thus: “Our fathers who held these places of old loved wisdom and through it acquired wealth and bequeathed it to us. Here we may still see their tracks, but we can not follow them, and hence we have 35 now lost both the wealth and the wisdom, since we would not incline our hearts after their example.”

When I called all this to mind, I wondered very much, considering all the good and wise men who were formerly throughout England and all the books that they 40 had perfectly learned, that they had translated no part of them into their own language. But soon I answered myself and said: “They did not expect that men should ever become as careless and that learning should decay as it has; they neglected it through the desire that the 45 greater increase of wisdom there should be in the land the more should men learn of foreign languages.”

I then considered that the law was first found in the Hebrew tongue, and again when the Greeks learned it, they translated it all into their own language. And the 50 Romans likewise when they had learned it, they translated it all through learned scholars into their own language. And all other Christian people have turned some part into their own language. Wherefore it seems to me best, if it seems so to you, that we should translate 55 some books that are most needful for all men to know into the language which we can all understand and that we should bring about what we may very easily do with God’s help if we have tranquillity; namely, that all youths that are now in England of 60 free birth, who are rich enough to devote themselves to it, be put to learning as long as they are not fitted for any other occupation, until the time that they shall be able to read English writing with ease: and let those that would pursue their studies further be taught more 65 in Latin and be promoted to a higher rank. When I brought to mind how the knowledge of Latin had formerly decayed throughout England, and yet many knew how to read English writing, I began among other various and manifold troubles of this kingdom to turn 70 into English the book that is called in Latin Pastoralis and in English The Shepherd’s Book, sometimes word for word, sometimes thought by thought, as I had learned it from Plegmund my archbishop, and Asser my bishop, and Grimbald my priest, and John my priest. 75 After I had learned it so that I understood it and so that I could interpret it clearly, I translated it into English. I shall send one copy to every bishopric in my kingdom; and in each is a book-mark worth fifty mancuses. And I command in God’s name that no man 80 take the book-mark from the monastery. It is not certain that there will be such learned bishops as, thanks be to God, we now have nearly everywhere. Hence I wish the books to remain always in their places, unless the bishop wishes to take them with him, or they be lent 85 out anywhere, or any one be copying them.

THE CONVERSION OF EDWIN.

[From Alfred’s translation of Bede’s Ecclesiastical History. Text: Bright, Anglo-Saxon Reader, p. 62, line 2—p. 63, line 17.]

When the king heard these words, he answered him [Paulinus, who had been preaching Christianity to him] and said that he was not only willing but expected to accept the faith that he taught; the king said, however, 5 that he wished to have speech and counsel with his friends and advisers, so that if they accepted the faith with him they might all together be consecrated to Christ, the Fountain of Life. The bishop consented and the king did as he said.

10 He now counselled and advised with his wise men, and he asked of each of them separately what he thought of the new doctrine and the worship of God that was preached. Cefi, the chief of his priests, then answered, “Consider, oh king, what this teaching is that is now 15 delivered to us. I declare to you, I have learned for a certainty that the religion we have had up to the present has neither virtue nor usefulness in it. For none of thy servants has applied himself more diligently to the worship of our gods than I, and nevertheless there 20 are many who receive greater gifts and favors from thee than I, and are more prosperous in all their undertakings. I know well that our gods, if they had had any power, would have rewarded me more because I have more faithfully served and obeyed them. It seems 25 to me, therefore, wise, if you consider that these new doctrines which are preached to us are better and more efficacious, to receive them immediately.”

Assenting to his words, another of the king’s wise men and chiefs spoke further: “O king, this present 30 life of man on earth seems to me, in comparison with the time that is unknown to us, as if thou wert sitting at a feast with thine eldermen and thanes in the winter time, and the fire burned brightly and thy hall was warm, and it rained and snowed and stormed outside; 35 there comes then a sparrow and flies quickly through thy house; in through one door he comes, through the other door he goes out again. As long as he is within he is not rained on by the winter storm, but after a twinkling of an eye and a mere moment he goes immediately 40 from winter back to winter again. Likewise this life of man appeareth for a little time, but what goes before or what comes after we know not. If therefore this teaching can tell us anything more satisfying or certain, it seems worthy to be followed.”

THE VOYAGES OF OHTHERE AND WULFSTAN

[From Alfred’s version of Orosius’s History of the World. Text used: Bright’s Anglo-Saxon Reader, pp. 38 ff.]

Ohthere’s Voyages

Ohthere told his lord, King Alfred, that he dwelt the farthest north of all the Northmen. He said that he lived in the northern part of the land toward the West Sea. He reported, however, that the land extended very 5 far north thence; but that it was all waste, except in a few places here and there where the Finns dwell, engaged in hunting in winter and sea fishing in summer. He said that on one occasion he wished to find out how far the land lay northward, or whether any man inhabited 10 the waste land to the north. Then he fared northward to the land; for three days there was waste land on his starboard and the wide sea on his larboard. Then he had come as far north as the whale hunters ever go. Whereupon, he journeyed still northward as far as he 15 could in three days sailing. At that place the land bent to the east—or the sea in on the land, he knew not which; but he knew that there he waited for a west wind, or somewhat from the northwest, and then sailed east, near the land, as far as he could in four days. There he had to 20 wait for a wind from due north, since there the land bent due south—or the sea in on the land, he knew not which. From there he sailed due south, close in to the land, as far as he could in five days. At this point a large river extended up into the land. They then followed 25 this river, for they dared not sail beyond it because of their fear of hostile reception, the land being all inhabited on the other side of the river. He had not found any inhabited land since leaving his own home; for the land to the right was not inhabited all 30 the way, except by fishermen, fowlers, and hunters, and these were all Finns; to the left there was always open sea. The Permians had cultivated their soil very well, but they dared not enter upon it. The land of the Terfinns was all waste, except where hunters, fishers, or 35 fowlers dwelt.

The Permians told him many tales both about their own country and about surrounding countries, but he knew not how much was true, for he did not behold it for himself. The Finns and Permians, it appeared to him, 40 spoke almost the same language. He went hither on this voyage not only for the purpose of seeing the country, but mainly for walruses, for they have exceedingly good bone in their teeth—they brought some of the teeth to the king—and their hides are very good for 45 ship-ropes. This whale is much smaller than other whales; it is not more than seven ells long; but the best whale-fishing is in his own country—those are eight and forty ells long, and the largest are fifty ells long. He said that he was one of a company of six who killed 50 sixty of these in two days.

Ohthere was a very rich man in such possessions as make up their wealth, that is, in wild beasts. At the time when he came to the king, he still had six hundred tame deer that he had not sold. The men call these 55 reindeer. Six of these were decoy-reindeer, which are very valuable among the Finns, for it is with them that the Finns trap the wild reindeer. He was among the first men in the land, although he had not more than twenty cattle, twenty sheep, and twenty swine, and the 60 little that he plowed he plowed with horses. Their income, however, is mainly in the tribute that the Finns pay them—animals’ skins, birds’ feathers, whalebone, and ship-ropes made of the hide of whale and the hide of seal. Every one contributes in proportion to his 65 means; the richest must pay fifteen marten skins and five reindeer skins; one bear skin, forty bushels of feathers, a bear-skin or otter-skin girdle, and two ship-ropes, each sixty ells long, one made of the hide of the whale and the other of the hide of the seal.

70 He reported that the land of the Northmen was very long and very narrow. All that man can use for either grazing or plowing lies near the sea, and even that is very rocky in some places; and to the east, alongside the inhabited land, lie wild moors. The Finns live 75 in these waste lands. And the inhabited land is broadest to the eastward, becoming always narrower the farther north one goes. To the east it may be sixty miles broad, or even a little broader; and in the middle thirty or broader; and to the north, where it was narrowest, 80 he said that it might be three miles broad to the moor. Moreover the moor is so broad in some places that it would take a man two weeks to cross it. In other places it was of such a breadth that a man can cross it in six days.

85 Then there is alongside that land southward, on the other side of the moor, Sweden, as far as the land to the north; and alongside the land northward, the land of the Cwens (Finns). The Finns plunder the Northmen over the moor sometimes and sometimes the Northmen 90 plunder them. And there are very many fresh lakes out over the moor; and the Finns bear their ships over the land to these lakes and then ravage the Northmen; they have very small and very light ships.

Ohthere said that the place was called Halgoland, in 95 which he dwelt. He said that no man lived north of him. There is one port in the southern part of the land which is called Sciringesheal. Thither he said that one might not sail in one month, if he encamped by night and had good wind all day; and all the while he should sail 100 close to land. And on the starboard he has first Ireland, and then the island that is between Ireland and this land. Then he has this land till he comes to Sciringesheal, and all the way he has Norway on the larboard. To the south of Sciringesheal the sea comes far up into 105 the land; the sea is so broad that no man may see across. And Jutland is in the opposite direction, and after that is Zealand. The sea runs many hundred miles up in on that land.

And from Sciringesheal he said that he sailed in five 110 days to that port that is called Haddeby; it lies between the country of the Wends and the Saxons and the Angles, and belongs to the Danes. When he sailed away from Sciringesheal for three days, he had Denmark on the larboard and the wide sea on his starboard; and then, 115 two days before he reached Haddeby, he had Jutland on his starboard and also Zealand and many islands. In that land had dwelt the English before they came hither to this land. And then for two days he had on his larboard the islands which belong to Denmark.

100. Ireland: Iceland is probably meant.

Wulfstan’s Voyage

120 Wulfstan said that he set out from Haddeby, and that he arrived after seven days and nights at Truso, the ship being all the way under full sail. He had Wendland (Mecklenburg and Pomerania) on the starboard, and Langland, Laaland, Falster, and Sconey on 125 the larboard; and all these lands belong to Denmark. And then we had on our larboard the land of the Burgundians (Bornholmians), and they have their own king. Beyond the land of the Burgundians we had on our left those lands that were first called Blekinge, and 130 Meore, and Oland, and Gothland; these lands belong to the Swedes. To the starboard we had all the way the country of the Wends, as far as the mouth of the Vistula. The Vistula is a very large river, and it separates Witland from Wendland; and Witland belongs to the 135 Esthonians. The Vistula flows out of Wendland, and runs into the Frische Haff. The Frische Haff is about fifteen miles broad. Then the Elbing empties into the Frische Haff, flowing from the east out of the lake on the shore of which Truso stands; and there they empty 140 together into the Frische Haff, the Elbing from the east, which flows out of Esthonia, and the Vistula from the south, out of Wendland. The Vistula then gives its name to the Elbing, and runs out of the mere west and north into the sea; hence it is called the mouth of the 145 Vistula.Esthonia is very large, and there are many towns there, and in every town there is a king. There is also very much honey, and fishing. The king and the richest men drink mare’s milk, but the poor men and the slaves 150 drink mead. There is much strife among them. There is no ale brewed by the Esthonians; there is, however, plenty of mead. And there is a custom among the Esthonians that when a man dies he lies unburied in his house, with his kindred and friends, for a month—sometimes 155 two; and the kings and most powerful men still longer, in proportion to their riches; it is sometimes half a year that they stay unburnt, lying above ground, in their own houses. All the time that the body is within, drinking and merry-making continue until 160 the day that he is burned. The same day on which they are to bear him to the funeral-pyre they divide his possessions, whatever may be left after the drinking and pleasures, into five or six parts—sometimes into more, in proportion to the amount of his goods. Then they 165 place the largest share about a mile from the town, then the second, then the third, until it is all laid within the one mile; and the smallest portion must be nearest the town in which the dead man lies. Then there are gathered together all of the men in the land that have 170 the swiftest horses, about six or seven miles from the goods. Then they all run toward the possessions, and the one who has the swiftest horse comes to the first and largest part, and so one after another till all is taken up; and the man who arrives at the goods nearest the 175 town obtains the smallest part. Then each man rides his way with the property, and he may keep it all; and for this reason fast horses are very dear in that country. When the property is thus all spent, they bear him out and burn him along with his weapons and his raiment. 180 And generally they spend all his wealth, with the long time that the corpse lies within and with the goods that they lay along the roads, and that the strangers run for and bear off with them. Again, it is a custom with the Esthonians to burn men of every tribe, 185 and if any one finds a bone which is unburned he has to make amends for it. And there is one tribe among the Esthonians that has the power of making cold, and it is because they put this cold upon them that the corpses lie so long and do not decay. And if a man 190 places two vessels full of ale or water, they cause both to be frozen over, whether it is summer or winter.

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