Buku Joinings: Compound Words in Old English Literature (Toronto Anglo-Saxon Series) by Davis-Secord Jonathan

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Joinings: Compound Words in Old English Literature (Toronto Anglo-Saxon Series) by Davis-Secord Jonathan

Author:Davis-Secord, Jonathan [Davis-Secord, Jonathan]

Language: eng

Format: azw3

ISBN: 9781442625266

Publisher: University of Toronto Press, Scholarly Publishing Division

Published: 2016-04-12T16:00:00+00:00

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Joinings: Compound Words in Old English Literature (Toronto Anglo-Saxon Series) by Davis-Secord Jonathan

“I will never tolerate a relationship with this noble unless he more eagerly worships the God of hosts than he yet has, until he loves with sacrifices the one who created the light, heaven and earth, and the expanse of the oceans, the regions of the skies. He cannot bring me to his house any way else. He will have to seek conjugal love with possessions from another woman; he will not have any here.”

This short speech sounds much like a preacher calling for increased dedication combined with prayer.76 Although the concept of describing God as the creator of everything is not rare, the phrasing here is somewhat idiosyncratic. The phrase “heofon 7 eorðan” would constitute a standard binomial expressing all of creation by itself, but the presence of the third term (“holma bigong”) and possibly a fourth, probably appositive, term (“eodora ymbhwyrft”) is less common.77 Perhaps the passage most closely resembling this one comes in Meter 11 from the Old English Boethius: “He hafað þe bridle butu befangen / heofon and eorðan and eall holma begong” [He has grasped with the bridle both heaven and earth and the entire region of the seas].78 The Boethius passage shares with Juliana the first three elements of the list, but it replaces Juliana’s sense of creation (gescop) with a sense of control (bridle … befangen).

The focus on creation also connects the Juliana passage with prose texts more than poetic texts. For example, a very similar specification of God’s creations appears in Wulfstan’s translation of the creed (Bethurum VII): “gescop heofonas 7 eorðan 7 ealle gesceafta” [he created the heavens and earth and all of creation].79 Although later than the composition of Cynewulf’s poems, this occurrence shows that the phrase fit well into homiletic and prayerful language. This Wulfstanian parallel retains the creation – specifically gescop – and the order of the three main elements but replaces the reference to water with a reference to all of creation, thus still creating the sense of triadic fulfilment, albeit somewhat differently.80 Other homiletic versions of this phrase that emphasize creation over control vary in the details, some retaining the reference to water but expanding beyond the triadic structure, as Juliana possibly does with “eodera ymbhwyrft.” For example, Vercelli Homily 19 reads as follows:

 

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Joinings: Compound Words in Old English Literature (Toronto Anglo-Saxon Series) by Davis-Secord Jonathan

Author:Davis-Secord, Jonathan [Davis-Secord, Jonathan] , Date: June 6, 2019

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Author:Davis-Secord, Jonathan [Davis-Secord, Jonathan]

Language: eng

Format: azw3

ISBN: 9781442625266

Publisher: University of Toronto Press, Scholarly Publishing Division

Published: 2016-04-12T16:00:00+00:00
“I will never tolerate a relationship with this noble unless he more eagerly worships the God of hosts than he yet has, until he loves with sacrifices the one who created the light, heaven and earth, and the expanse of the oceans, the regions of the skies. He cannot bring me to his house any way else. He will have to seek conjugal love with possessions from another woman; he will not have any here.”

This short speech sounds much like a preacher calling for increased dedication combined with prayer.76 Although the concept of describing God as the creator of everything is not rare, the phrasing here is somewhat idiosyncratic. The phrase “heofon 7 eorðan” would constitute a standard binomial expressing all of creation by itself, but the presence of the third term (“holma bigong”) and possibly a fourth, probably appositive, term (“eodora ymbhwyrft”) is less common.77 Perhaps the passage most closely resembling this one comes in Meter 11 from the Old English Boethius: “He hafað þe bridle butu befangen / heofon and eorðan and eall holma begong” [He has grasped with the bridle both heaven and earth and the entire region of the seas].78 The Boethius passage shares with Juliana the first three elements of the list, but it replaces Juliana’s sense of creation (gescop) with a sense of control (bridle … befangen).

The focus on creation also connects the Juliana passage with prose texts more than poetic texts. For example, a very similar specification of God’s creations appears in Wulfstan’s translation of the creed (Bethurum VII): “gescop heofonas 7 eorðan 7 ealle gesceafta” [he created the heavens and earth and all of creation].79 Although later than the composition of Cynewulf’s poems, this occurrence shows that the phrase fit well into homiletic and prayerful language. This Wulfstanian parallel retains the creation – specifically gescop – and the order of the three main elements but replaces the reference to water with a reference to all of creation, thus still creating the sense of triadic fulfilment, albeit somewhat differently.80 Other homiletic versions of this phrase that emphasize creation over control vary in the details, some retaining the reference to water but expanding beyond the triadic structure, as Juliana possibly does with “eodera ymbhwyrft.” For example, Vercelli Homily 19 reads as follows:

Ærest on frymþe he geworhte heofonas 7 eorðan 7 sæ 7 ealle þa þinc þe on him syndon.81

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