46r (“nydgedal,” 934a, from Guthlac); here the d is only slightly slanted in comparison with the regular top-flatted one. Riddle 41 was first solved as ‘water’ by Tupper (The Riddles of the Exeter Book, 171). Over the course of the text the ox becomes yldra (‘older’, 10a), and its circumstances change: Ic wæs lytel [… … … … … … … … .] Produced at some point in the late 10th century, the manuscript – written mainly in Old English and exclusively in verse – brings together poems as short as one line and as long as 25 pages. Erika von Erhardt-Siebold, ‘Old English Riddle 13’, Modern Language Notes, 65 (1950), 97–100; Niles, Old English Enigmatic Poems, 142. Published by Oxford University Press 2017. In this week’s Dispatches from The Secret Library, Dr Oliver Tearle ponders some of the best of the Anglo-Saxon riddles from the Exeter Book. ]te geaf  [… … … … . The riddles depict master and craftsman and use the familiar human world as a point of orientation within a … Exeter Book Riddle 60 (according to the numbering of the Anglo-Saxon Poetic Records) [1] is one of the Old English riddles found in the later tenth-century Exeter Book.The riddle is usually solved as 'reed pen', although such pens were not in use in Anglo-Saxon times, rather being Roman technology; but it can also be understood as 'reed pipe'. What does exile entail? (For the beginnings of the human race, in which it began to enjoy this light, can well be compared to the first day on which God made the light … For every man, when he is first born and comes into the light, passes through the first age, infancy. and trans. Temporal intermediacy is evident in the first stage, brought to a close by the flood. Et hoc consilium do omnibus operariis, ut unusquisque artem suam diligenter exerceat, quia qui artem suam dimiserit, ipse dimittatur ab arte. All Old English and Latin translations are my own unless otherwise stated. Augustine, De Genesi contra Manichaeos, I.23.39, 107–8, lines 9–20. ed. Katherine O’Brien O’Keeffe, ‘‘Esto quod es’: Ælfric’s Colloquy and the Imperatives of Monastic Identity’, in Stealing Obedience: Narratives of Agency and Identity in Later Anglo-Saxon England (Toronto, 2012), 94–150. fe˜dan I., II. This essay furthermore has implications for the treatment of the riddles as a discrete generic group within the corpus of Old English poetry. F. Glorie, 2 vols, Corpus Christianorum Series Latina (CCSL), 133 (165–208, 209–71, 359–540) and 133A (611–721) (Turnhout, 1968). Craig Williamson (Chapel Hill, NC, 1977) and The Anglo-Saxon Riddle Tradition, ed. There are collections of riddles in Sanskrit, Hebrew, Arabic, Persian, Greek and Latin literature. When discussing the double entendre of these ‘coarse’ texts, he states: ‘Almost any other answer will serve equally well as a grave and decent anti-climax to the smut and horse-laughter of the riddle’ (Riddles of the Exeter Book, p. xxv). Exeter Book, 183–4. We know, after all, that Charlemagne prohibited the nuns of the Frankish Empire from composing winileodas (songs for a friend/lover) in the year 789. Me þæt þuhte These globe-trotting women included Leoba (whose letters and poetry to St Boniface discuss their joint efforts at encouraging religious conversion), Hygeburg (author of the Lives of St Willibald and St Wynnebald) and Berhtgyth (who penned a series of desperately sad letters and poems to her brother, which are incredibly moving to read), among others. At the same time, a great array of different kinds of labour and employment is depicted in the riddles as a wider collection; as Cavell notes, it can be difficult to separate the languages of slavery, servitude and heroic obligation.92 Having been displaced by their gingra brothers, the horns of Riddle 88 and 93 do not voluntarily fulfil their roles as inkhorns: the speaker of Riddle 88 laments ‘I cannot escape’ (ic gewendan ne mæg, 30b), while that of 93 complains ‘I am not able to avenge/ my miserable experience on that warrior’s life’ (ic…ne wrecan meahte/ on wigan feore wonn-sceaft mine, 20b–22). ), The Social Life of Things: Commodities in Cultural Perspective (Cambridge, 1986), 64–91; Chris Gosden and Yvonne Marshall, ‘The Cultural Biography of Objects’, World Archaeology, 31 (1999), 169–78. We have to look all over for clues to piece early medieval women ’s histories back together, and Old English literature provides us with one of the tools to do so. A satisfactory and accepted solution to Riddle 4 in the vernacular collection of riddles in the Exeter Book has not yet been made and Riddle 4 remains one of the most puzzling riddles in the collection. The creature is introduced in a state of ongoing development through the verb weaxan, used also in Riddle 9 (10a). The Exeter Book riddles have yet to be fully appreciated as pieces of life-writing, despite the recent surge in critical interest in the theory and practice of the genre, as well as in historical ideas of life cycles. Ic wiÞ bryde ne mot hæmed habban,  ac me Þæs hyhtplegan geno wyrneð,  se mec geara on bende legde;  forÞon ic brucan sceal   30 on hagostealde hæleÞa gestreona.96, (that family will not become extended by offspring of mine, those that I generated from myself, unless I might turn, lordless, from the guardian who gave me rings. Download it once and read it on your Kindle device, PC, phones or tablets. Exeter Book study guide contains literature essays, quiz questions, major themes, characters, and a full summary and analysis of the poems in the anthology. The Exeter Book, a late tenth-century manuscript of early Old English poetry, is an anthology of religious homiletic verse, elegiac poetry, and ninety-one lyric riddles. The Wife’s Lament, ed. Exeter Book, the largest extant collection of Old English poetry.Copied c. 975, the manuscript was given to Exeter Cathedral by Bishop Leofric (died 1072). Scholars have recently turned to non-bird solutions, including ‘musical notes’ (Laurence K. Shook, ‘Riddles Relating to the Anglo-Saxon Scriptorium’, in J. Reginald O’Donnell (ed. In both cases it seems to describe the origins of an entity born on eorÞan, although due to manuscript damage the phrase on eorÞan is supplied in Riddle 84 by editors following Tupper.38 In one respect the phrase wundrum acenned is more appropriate in Riddle 50 than in the later riddle. On the Leiden Riddle and Riddle 35 see Williamson, The Old English Riddles of the Exeter Book, 243–8; Thomas Klein, ‘The Old English Translation of Aldhelm's Riddle Lorica’, RES, 48 (1997), 345–9; Benjamin Weber ‘The Isidorian Context of Aldhelm’s “Lorica” and Exeter Riddle 35’, Neophilologus, 96 (2012), 457–66. I drank in joy, until I was older and gave that one up to the dark herdsman, travelled more widely, trod the Welsh boundary-paths, traversed the moors, bound under a beam, had a ring around my neck, in the track of misery, endured work, a share of sorrows.)68. Ælfric’s Colloquy, ed. Augustine, De Genesi contra Manichaeos, I.23.37, 105 (line 12); tr. Adapted from Williamson, A Feast of Creatures, 20–2. It should be noted that birth as the point of origin for an individual life is by no means the only conceptual model available for Anglo-Saxon poets. There were few if any of mankind who could observe there my abode in solitude, yet every dawn the dark wave played about with me in its embrace. This is an Open Access article distributed under the terms of the Creative Commons Attribution License (, Designing Ghosts, Queer Readership, and the Phantom Public in E. M. Forster’s ‘Dr Woolacott’, Wordsworth, Fox, and a Poet’s Public Spirit, http://creativecommons.org/licenses/by/4.0/, Receive exclusive offers and updates from Oxford Academic. The bookworm riddle can be found in the Exeter Book, one of the greatest literary treasures to survive from Anglo-Saxon England. As demonstrated, the riddles offer notions of life courses which at times align neatly with patterns detected by scholars elsewhere and at times signal new areas of enquiry altogether. On … Theodore, Laterculus Malalianus, 13, ed. Their language has much in common with the ‘shield’ or ‘chopping block’ riddle, Riddle 5, embroiled in inescapable combat and unable to effectively retaliate.93 Such complex dynamics of thwarted volition permeate the riddles, but in such texts as the inkhorn riddles and Riddle 72 they are firmly situated in the latter part of the text. See John Tanke, ‘The Bachelor-Warrior of Exeter Book Riddle 20’, Philological Quarterly, 79 (2000), 409–27. Angus Cameron, Ashley Crandell Amos, Antonette diPaolo Healey et al. The Sexual Riddle Type in Aldhelm’s Enigmata, the Exeter Book, and Early Medieval Latin Mercedes Salvador-Bello I n the Exeter Book we find the so-called sexual riddles,1 whose classification as such has traditionally relied on the presence of two essential components: sexual imagery and double entendre. In this respect they may support what Burrow sees as the primary age division of importance in texts such as Beowulf; the division between the geoguð and duguð, young unproved warriors without land of their own, and older, landed warriors.102 Riddle 20 in particular offers a representation of an unstable early phase of adult life, holding divergent ways of life in parallel as the sword is denied fulfilment of its procreative potential. These include Murphy’s concept of ‘metaphorical focus’, which organizes a riddle’s obfuscating description but is separate from its named solution,14 as well as Williamson’s identification of more specific tendencies toward ‘selected details’, ‘multiple comparisons’, ‘arithmetical’ description and the language of ‘family relation’.15 The riddles do nonetheless concern themselves with concepts of life courses in a manner which interacts with and exceeds these modes of description. of entertainment for scholars debating how to solve them. 1997TelindaOCR.pdf (35.35Mb) Date 1997-12-30. The ‘fire’ riddle is more concerned with surprising birth in terms of failures of inheritance: the Old English text highlights the dumb quality of the flints, while Aldhelm’s and the Berne Riddle emphasize cross-generational contrasts of cold and hot, hard and soft and rough and smooth. This aspect of the riddles may profitably be further examined with the goal of widening our understanding of this group of texts, Old English poetry more broadly, ‘life-writing’ practices, Anglo-Saxon concepts of life courses, and cross-cultural biographies of the non-human. At the same time, this awareness is distinguished by a distinctly unhappy emotional weight, resonating with the references to increased misery and discontent in later life linked elsewhere in the riddles with the experiences of travel and labour. It is ordained from now, that if I obey my lord, make war, just as I have done before, to satisfy my prince, I shall suffer the lack of the wealth of children. A satisfactory and accepted solution to Riddle 4 in the vernacular collection of riddles in the Exeter Book has not yet been made and Riddle 4 remains one of the most puzzling riddles in the collection. To say he censored the text would perhaps be too harsh, but he certainly made it impossible for anyone without a specialist knowledge of Old English to access these riddles. Rather than proceeding forcefully and teleologically to the next phase, an aspect of infantia is lost. Katherine O’Brien O’Keeffe has explored the close connection between vocation and identity in a group of Anglo-Saxon and Anglo-Latin writings.81 She focuses on Ælfric’s Colloquy, a dialogue intended to aid Latin language-learning but which has attracted much attention for its ventriloquizing of various labourers.82 With specific reference to the identities performed by the monastic oblates using the text, O’Brien O’Keeffe scrutinizes the resonance of the exhortation from the Consiliarius to esto quod es, ‘be what you are’, or beo Þæt Þu eart in the anonymous Old English gloss.83 Discussing this imperative and its surroundings, O’Brien O’Keeffe notes how identity is shown to be performed through the doing of work and the fulfilment of one’s cræft (able to signify ‘skill’ or ‘trade’, here glossing Latin ars) in the sense of ‘an occupation within the widest social understanding of the term … whether peasant, warrior, or religious.’84 In the words of the Consiliarius. Whereas the riddle-creatures’ experiences of early life take place either in solitude or amid familial relationships, the dynamics involved in travel, employment and procreation are reliant on wider spheres of social existence. The recent explosion of interest in the theory and practice of ‘life-writing’ provides a valuable new opportunity to reassess these texts with new critical tools at hand. Two people, depicted in the Smithfield Dectetrals, baking their risen bread dough in a communal bread oven. Chardonnens, Anglo-Saxon Prognostics, 223–9. In describing the biting of a bookworm as thoughtless thievery, this Old English riddle provides a lesson about the dangers of consuming knowledge without understanding it. CCSL, 133 and 133A: Aldhelm, Aenigma 83, ‘Iuvencus’ (503); Eusebius, Aenigma 37, ‘De Vitulo’ (247). The Consiliarius’ address is rhetorically directed at individuals too young to have given up a diet which includes meat (140) and young enough to require instruction in Latin as well as the social stratification which the Colloquy describes and prescribes.88. Tupper in 1910 identified ‘the trait of utility’: The riddler may neglect place and form and colour of his subject, but he constantly stresses its uses to mankind. Revised, Enlarged and in Great Part Rewritten by Charlton T. Lewis and Charles Short (Oxford, 1879) (Lewis and Short), s.v. Ic Þæh on lust, oÞÞæt ic wæs yldra  ond Þæt an forlet     10 sweartum hyrde,  siÞade widdor, mearcpaÞas Walas træd,   moras pæðde, bunden under beame,   beag hæfde on healse, wean on laste  weorc Þrowade, earfoða dæl.67                 15, (I was little … gave … what us two together … my sister, fed me … often I pulled at four dear brothers, who each separately during the daytime gave me drink abundantly. On þæt banlease bryd grapode, When in Riddle 38 the young ox is described as geoguðmyrÞe grædig (2a) there is no need to interpret this state as distinctly human in scope, and therefore necessarily ironic or distancing. The horns of Riddle 88 and Riddle 93 both undergo a violent eviction by ‘younger brothers’ (gingran broÞor; Riddle 88, 17a); the loss of their first staÞol (Riddle 88, 5a) unites them with other riddles which frame an initial period of growth followed by relocation. Sicut autem trecesimus perfectae aetatis est annus in hominibus, ita in pecudibus ac iumentis tertius robustissimus.77, (A youth (iuvenis) is so called because he begins to be able to help (iuvare), just as we name the young bullocks (iuvencus) among oxen, when they have separated from the calves. ), Latin Learning and English Lore: Studies in Anglo-Latin Literature for Michael Lapidge, vol. Andy Orchard (Cambridge, MA, forthcoming 2017). ed. [I heard that something was growing in the corner, the Exeter Book, and Early Medieval Latin Mercedes Salvador-Bello I n the Exeter Book we find the so-called sexual riddles,1 whose classification as such has traditionally relied on the presence of two essential components: sexual imagery and double entendre. ), Old English Literature: Critical Essays (New Haven, CT, 2002), 328–52. The fair kinswoman fed me afterwards, until I grew and might wider set my paths. This motif of relocation is recurrent in the riddles, such that movement away from an initial fixed base arguably constitutes the most persistent feature of their life-course narratives. ‎The Penguin Dictionary of Literary Terms and Literary Theory defines riddles as an ancient and universal form of literature commonly consisting of a puzzle question. Lindy Brady goes further into this issue in her essay, “The “Dark Welsh” as Slaves and Slave Traders in Exeter Book Riddles 52 and 72,” by bringing the … As, in Nelson’s words, ‘an expanded development of individual life’, Riddle 9 has attracted considerable attention in its representation of a life course. The bird is furthermore submerged in an aquatic environment, underflowen by water (2a) and ‘covered over by waves’ (ufan yÞum Þeaht, 4a), reminiscent of Augustine’s firmament and ark positioned between waters above and below (aquas inferiores and superiores). ; Dieter Bitterli, ‘The Survival of the Dead Cuckoo: Exeter Book Riddle 9’, in Thomas Honegger (ed. Print. Scholars believe that a number were composed in the fir The Exeter Book Riddles Peter Clemoes, Early English Texts Society (EETS), s.s. 17 (Oxford, 1997), XXVII, 402–3, lines 78–9. 47 (2000), 10–1; Elsakkers, ‘Vocabulary of Abortion and Embryology', 402–5. Edited with introduction, notes, and glossary, by Frederick Tupper by Tupper, Frederick, 1871-1950. Isidore, Etymologiarum XI.2.2–3. Teske, On Genesis, 85. Publication date 1910 Topics Riddles, English (Old) Publisher Boston ; London : Ginn and Co. Collection kellylibrary; toronto Digitizing sponsor MSN Contributor Kelly - University of Toronto Language English. It furthers the University's objective of excellence in research, scholarship, and education by publishing worldwide, This PDF is available to Subscribers Only. Dietrich, ‘Würdigung, Lösung und Herstellung', 486–7; Tupper, The Riddles of the Exeter Book, 227–8; Exeter Book, 239–40, 241–3. The Etymologies of Isidore of Seville, tr. The motif of travel in later life is nonetheless not constrained to bird riddles; it is present also in many other texts. The text does not dwell upon a specific moment of genesis, like emergence from the egg, as a significant event; instead, the early development of the bird is incremental and accumulative. In Riddle 83, the speaker, identifiable as ‘gold’ or ‘ore’, discusses its history of human relations in a similar manner:113, Frod wæs min fromcynn [… … … … … … …]  1 biden in burgum,  siÞÞan bæles weard [… … … . The Dream of the Rood, ed. Isn’t it fascinating that a manuscript compiled by clerics, drawing on a tradition dominated by elite ecclesiasts and housed in a cathedral library since the 11th century, could include such blatantly bawdy poems? 1 The riddle is no. Again, no firm point of origin is narrated in the form of a birth-like experience. The Anglo-Saxon Minor Poems, ed. I am particularly grateful to Professor Orchard for sharing drafts of The Anglo-Saxon Riddle Tradition. Many riddles trouble any sense of a division, including the Latin Riddle 90 of the (Exeter Book, 240) as well as vernacular riddles which closely render Latin sources, including Riddle 35 ‘mail coat’ (Exeter Book, 198), translating Aldhelm’s Aenigma 33, ‘Lorica’ (Dietrich, ‘Würdigung, Lösung und Herstellung’, 454–5, 470; CCSL, 133, 417), and Riddle 40 (Exeter Book, 200–3), translating Aldhelm’s Aenigma 100, ‘Creatura’ (Dietrich, ‘Würdigung, Lösung und Herstellung’, 455, 472–3; CCSL, 133, 529–39). This is a fairly close rendering of Aldhelm’s hundredth and final riddle, De Creatura. Edited with introduction, notes, and glossary, by Frederick Tupper by Tupper, Frederick, 1871-1950. Brady, Lindy. ‘Rune staff' suggested by Moritz Trautmann, ‘Zur Botschaft des Gemahls', Anglia, 16 (1894), 207–225 (219); Ralph W. V. Elliott, ‘The Runes in The Husband’s Message’, JEGP, 54 (1955), 1–8. There may have been an attempt to assemble 100 riddles in the Exeter Book like in some Latin collections. Megan Cavell explores what these bawdy puzzles tell us about sex and gender in Anglo-Saxon England. This all-star line-up tells us that Anglo-Saxon riddling was not just a juvenile game or trivial exercise, but a prestigious literary genre in its own right. MS. geoguð myrwe, widely emended to geoguðmyrÞ (as in Exeter Book, 199), following Ferdinand Holthausen, ‘Zur Textkritik altenglischer Dichtungen’, Englische Studien, 37 (1907), 198–211 (208). Lyt ic wende Þæt ic ær oÞÞe sið æfre sceolde ofer meodubence muðleas sprecan, wordum wrixlan.52         10, (I was by the sand, near the sea-wall, at the ocean shore; I dwelt fast in my first place. Oxford University Press is a department of the University of Oxford. Many of the structural features of the life course detected in this paper can be found in other texts. The ox’s transition is expressed as removal from its peers—the figurative ‘sister’ (5b) and ‘brothers’ (7a) formed by the mother cow and the cow’s teats respectively. In many ways these labels can be seen to hide more than they reveal, obfuscating what specifically is considered incongruous when attributed to a non-human entity. Michael Swanton, rev. These observations signal that greater precision is needed in scholarly discussions of what in particular is ‘human’ and carried over into these texts when they are described as ‘anthropomorphic’. As in Riddle 9, after this period of sheltered growth the bird begins to travel new spaces, away from the nearwe corner in which it grew (1a). The stag of Riddle 93 is in some ways a similar figure, described as dægrime frod (‘wise in the count of days’, 8a) and characterized by wide-ranging motion: the riddle reports it ‘waded’ (wod, 7b), ‘had to climb steep slopes (stealc hliÞo stigan sceolde, 9), and return ‘into deep valleys’ (in deop dalu, 11a). Topics vary widely, from religious praise poetry to musings on obscene vegetables, from the highest of high art to the lowest of the low. Where they do occur, they correspond in all but one instance to a parallel in a related Latin text, and the single remaining example may be indirectly related to a Latin analogue. The Exeter Book was created by the first Bishop of Exeter in the eleventh century, when he collected poetry and riddles into a single tome. For all that the swelling, boneless, garment-bulging thing wants to lead us in one particular direction, there is a fairly obvious and thoroughly innocent solution available to us. She is the editor-in-chief of The Riddle Ages: An Anglo-Saxon Riddle Blog: https://theriddleages.wordpress.com/. In working with the Old English text of the “Exeter Book,” it is important to pay attention to all the riddles and read them as a whole collection. Megan Cavell argues that, upon entry to the later stage, the ox becomes an ‘exile’ on the terms of Stanley Greenfield, seeing this as ‘indicated by the appositive references to wandering paths’.69 However, given the trend across the riddles connecting later life and movement away from home, it is worth considering whether the riddle is invoking Greenfield’s ‘exile’ motif as a distinct, self-contained theme.70 These lines, and indeed the ‘exile’ theme more broadly, may be better understood as part of a wider scheme of association. Perspectives range too, from the deeply emotional first-person lyric to the grandiose third-person epic. Ibid., s.v. This exercise is complicated by the fact that we have no titles at all in the Exeter Book, and so it can sometimes be difficult to tell where one poem begins and another ends. See also Malcolm Laurence Cameron, Anglo-Saxon Medicine (Cambridge, 1993), 174. Teske, On Genesis, 85. ‘Eald æfensceop: Poetic Craft and the Authority of the Aged in Old English Verse’, Quaestio Insularis, 17 (2017), 74–100 (94–7). As I have suggested elsewhere, although the term eald in this riddle is usually translated as ‘traditional’, it may be better understood as ‘old’, particularly as Pliny describes the different roles adopted by nightingales as students and teachers.117 The riddle is, however, unconcerned with Pliny’s pedagogical framework. 2, XII.7.79. The riddle genre – among the many genres that make an appearance in the Exeter Book – beautifully encapsulates all of this variety. Translations by Roland J. Teske, On Genesis: Two Books on Genesis Against the Manichees and On the Literal Interpretation of Genesis: An Unfinished Book, The Fathers of the Church, 84 (Washington, D.C., 1991), 83–4. As will be seen, the riddles themselves trouble this distinction, describing the development of non-human entities while at the same time engaging with culturally constructed patterns for human life development. Harriet Soper, Reading the Exeter Book Riddles as Life-Writing, The Review of English Studies, Volume 68, Issue 287, November 2017, Pages 841–865, https://doi.org/10.1093/res/hgx009. cræft, 2., 2.a; O’Brien O’Keeffe, Stealing Obedience, 105. Say What I Am Called: The Old English Riddles of the Exeter Book and the Anglo-Latin Riddle Tradition. Cavell, Weaving Words and Binding Bodies, 176. For the ark, in which Noah was with his family, was the firmament between the lower waters on which it floated and the higher waters which rained upon it. a curious happening, when I heard about that wonder, Riddle 10 is commonly solved as ‘barnacle goose’, seemingly reflecting a belief that these birds developed from barnacles on driftwood.49, Neb wæs min on nearwe, ond ic neoÞan wætre, flode underflowen,  firgenstreamum swiÞe besuncen,  ond on sunde awox ufan yÞum Þeaht,  anum getenge liÞendum wuda lice mine. … … … . Cavell, Weaving Words and Binding Bodies: The Poetics of Human Experience in Old English Literature (Toronto, 2015), 163. 1, (Toronto, 2005), 284–304. Roberta Frank, ‘An Aspirin for Beowulf: Against Aches and Pains—ece and wærc.’ American Notes and Queries, 15 (2002), 58–63; R. D. Fulk, ‘Old English weorc: Where Does It Hurt? In particular, it is a poem that has proven to be invaluable for educators, and we are still mobilising it today! The Exeter Book, Exeter Cathedral Library MS 3501, also known as the Codex Exoniensis, is a tenth-century book or codex which is an anthology of Anglo-Saxon poetry.It is one of the four major Anglo-Saxon literature codices, along with the Vercelli Book, Nowell Codex and the Cædmon manuscript or MS Junius 11. and tr. Nonetheless, even as these verbs are broad and capacious, they are only used by the riddles to describe the creation of individual entities in the four places recorded in the table. Exeter book study guide contains literature essays, quiz questions, major themes, characters, and a full summary and analysis of the poems in the anthology. This assertiveness led Edith Whitehurst Williams to declare that there was a precedent for the sexual revolution of the 1960s–70s in these Anglo-Saxon riddles. Kathryn A. Lowe argues that the speaker is preoccupied with the death of others in ‘“A Fine and Private Place”: The Wife's Lament, 11. This work was supported by the Arts and Humanities Research Council and the Isaac Newton Trust in the form of a doctoral studentship (2014–2017). modern-day Germany). The chick begins without feorh, in concordance with Isidore’s theory that eggs remain lifeless until heated sufficiently.21 Eventually, under the mother’s coverings, the cuckoo finds itself eacen gæste, ‘increased in spirit’ (8b). As these women were missionaries, nuns and abbesses, they tended to stick to wholesome topics – or, at least, those are the writings that survive the test of time. Rather, I chose Riddle 45 because it is an important poem from the perspective of gender and sexual politics. 1–15a, Exeter Book, 232–3. Widsith, 50–3, ed. Furthermore, few of the aspects of life-course patterning traced by this paper can be adequately understood as metaphorical imports of exclusively human narratives. All edited in Collectiones Aenigmatum Merovingicae Aetatis, ed. See also Thomas Klein, ‘The Metaphorical Cloak of Exeter Riddle 83, “Ore/Gold/Metal”’, American Notes and Queries, 28 (2015), 11–14. [… … . Both the Ox and the slave would be captives in some manner, but both seem to be given autonomy at first glance. Krapp, G. P. and Dobbie, E. V. K. (New York, 1936)Google Scholar, ASPR 3 (henceforth cited as K-D), and I shall follow common practice in referring to it by that number.It is no.

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