Medieval Book Club: Judith, Dream of the Rood, & Juliana

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Anglo-Saxon, Dream of the Rood, Judith, Juliana, Medieval Book Club, poetry

Welcome to my sixth Medieval Book Club entry. For this month we read through some Anglo-Saxon poetry (in translation, of course), found free online here and here and here. If you haven’t had a chance to read them yet, follow those links and give them a read. Let me tell you, I really enjoyed reading through those poems this month, which seems to be a repeating trend with Anglo-Saxon poetry. After May’s disappointment, it was nice to retreat to what is becoming my safe space for Anglo-Saxon literature.

For July we will be reading Viking Age Iceland by Jesse L. Byock. The preview post for this one can be found here, and I am looking forward to reading that book. If you are at all interested, I would love to have you read along and come back to discuss that book on July 20th!

My Thoughts on Judith:

This poem was an interesting one. I enjoyed it, and how Judith beheaded Holofernes in the beginning and it turned out to be a fairly significant event by the end of the poem. I can’t be the only one, though, who found it fairly humorous that the warriors were standing around, afraid to interrupt their lord because they imagined he was still laying with Judith:

So the retainers in the morning-time chased down the strangers,
for the whole time until the lead-warriors of that militant people,
who were hostile, perceived that the Hebrew men had shown
a severe sword-swinging to them. Wordfully they went
to reveal that fact to the most senior of the lordly-warriors,
awakening the pennanted soldiers, and fearfully announcing
the frightful news—the morning-raid, the terrible play of blades—
to the mead-wearied. Then I heard at once
that the warriors doomed to die shook off their slumber
and the fallen-spirited went thronging in a crowd
to the sheltering tent of the baleful one, Holofernes.
They intended at once to announce the battle to their lord
before the terrible power of the Hebrews.
They all thought that the lord of warriors
and the bright maiden lay together inside that lovely tent,
the noble Judith and the lecherous one, terrifying and fierce.

There was not one of the nobles though who dared
to wake up that warfaring man or to discover how
the warrior had done with that holy woman,
the maiden of the Measurer. The armed might of the Hebrew people
drew nearer, fighting fiercely with hardened battle-weapons,
requiting with blades their ancient quarrel,
with splattered swords, their elder grudges.
Assyrian glory was diminished by that day-work,
their pride humbled. The warriors stood around
the tent of their lord, quite troubled, with downcast spirits.
Then they all together began to cough, making loud noises
and gnashing their teeth, deprived of the good, enduring grief.
Then was the end of their glory, of their blessings,
and their brave deeds. Then the earls considered how to awaken
their friendly lord—it prospered them not a jot.

That is probably the best scene there, with them coughing and gnashing their teeth outside the tent. Trying to subtly get his attention without raising his ire. And then the dramatic reveal: he is dead, and so they are all now doomed to lose to the Hebrews descending upon them.

All in all, this was a fun little poem, and it might be my favorite of the three this month. Dream of the Rood is close enough in standing that it might be a tossup between those two. But I really did enjoy this one, especially because of the humor woven in these scenes.

 

My Thoughts on Dream of the Rood:

This is a poem I have read several times now, and I always find myself enjoying this one. I actually was able to engage in a good discussion with some close friends about this poem, and it was fun to break it down a little and to consider how this poem almost appears to elevate the Cross to a saintly, idolic status to rival Mary.

On me, the Child of God
suffered awhile. Therefore I, triumphant
now tower under the heavens, able to heal
any one of them, those who stand in terror of me.
Long ago I was made into the hardest of torments,
most hateful to men, until I made roomy
the righteous way of life for them,
for those bearing speech. Listen—
the Lord of Glory honored me then
over all forested trees, the Warden of Heaven’s Realm!
Likewise Almighty God exalted his own mother,
Mary herself, before all humanity,
over all the kindred of women.

Sometimes it is hard to read poetry from a time when the Christian thought was predominantly Catholic in slant, as is the case with most Anglo-Saxon literature, because there will be things that stand out as being theologically inaccurate. And that is something I could talk about with all three of these poems, but I won’t go into those details here.

In spite of the attempts to make the Cross (known in the poem as the Rood) a significant symbol (which you could argue it has become that in our modern society), the approach on this poem is so unique that I always enjoy reading it. The dream of this man, retold in poetry, gives life and personality to the cross:

The young warrior stripped himself then—that was God Almighty—
strong and resolute—he climbed up onto the high gallows,
mindful in the sight of many, when he wished to redeem mankind.
I quaked when the warrior embraced me—
yet I dared not bow down to the ground, fall down to earthly regions,
but I must stand there firm. The rood was reared. I heaved the mighty king,
the Lord of Heaven—I did not dare to lean.

This is a poem I will return to time and again, and hope to someday soon revisit it in the Anglo-Saxon language. It is short, yet expressive and imaginative. Which is something I really enjoy in poetry.

My Thoughts on Juliana:

For those who thought the Medieval Literature would be silent about women, this month should have proven that thought wrong. Of the three poems read, this is the second one starring a woman. And wow, Juliana had quite the story about her life in here. You might dislike the emphasis on Juliana’s value being placed on her virginity, saving herself for Christ, it would have been a common perspective in this period. Without doing any research at all, I do know that a fair number of female saints had virginity as a trait among them. Likely because Christ was born of a virgin mother, so that would be viewed as the highest state in which a woman can achieve – equaling Mary’s accomplishment (although I’m not convinced she remained as such after the birth of Christ, so that really brings about a flaw in virginity equaling holiness for women. But that would be another discussion for another day…)

The scene where Juliana is talking to the demon (disguised as an angel) was an interesting one. Instead of taking the angel at his word, she prays to God for guidance and is instructed to grab hold of the angel. After that, she is able to get a very full confession out of the demon, and I feel like we’re missing something critical in that whole process because of the missing part of the manuscript. The deeds that the demon confesses to are curious to read, and I almost am left wondering if this could have partially been an inspiration to C.S. Lewis for his creation of The Screwtape Letters. It is likely not, but I did get a feeling that this could have inspired it and Lewis almost certainly would have read this poem in his time as a Medievalist.

And, of course, we have another piece missing after this discussion and then we jump straight into Juliana being tortured. Or, at least, they are attempting to torture and kill her but God protects her from all sorts of cruel and hideous methods. This echoes what is seen in many of the saintly stories – supernatural protection for them in body for a length of time but eventually they will suffer a death. Yet through it all, the saint is praising God and His glory. And, as is also common, the death appears to lead some to conversion.

Overall the poem spends a ton of time with Juliana interrogating the chained demon. We’re missing much of what Juliana suffered through prior to her death, which some might prefer to have it absent. While I enjoyed the poem and plan to read it again in the future, it didn’t stand out to me as much as the other two poems. This one was longer than the other two combined, yet I preferred them more.

Which of the three poems did you enjoy reading the most? What about that poem made it stand out from the others?

 

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Medieval Book Club Preview: Judith, Dream of the Rood, & Juliana

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Anglo-Saxon, Book Club, Caedmon, Cynewulf, Dream of the Rood, Judith, Juliana, Medieval Poetry

Welcome to the sixth preview for the 2017 Medieval Book Club. For June we’re going to read a trio of Medieval poems, but these ones do not stem from the Bible. Of course, like many Medieval works, there may be Biblical allusions. The Dream of the Rood, in particular, is an overly Christian poem. This will be our last poetry month until the fall, so I hope you’ll join me in June with reading these poems! Read on for a short preview of each poem:

Title: Judith

Author: Unknown, although many attribute the authorship to Cynewulf or Cademon

Date of Composition: Unknown

Link to read for FREE: (https://anglosaxonpoetry.camden.rutgers.edu/judith/

Length: 348 Lines

Summary: Judith conveys a moral tale of heroic triumph over monstrous beings. Both moral and political, the poem tells of a brave woman’s efforts to save and protect her people. Judith is depicted as an exemplar woman, grounded by ideal morale, probity, courage, and religious conviction. Judith’s character is rendered blameless and virtuous, and her beauty is praised persistently throughout the poem.

Title: Dream of the Rood

Author: Unknown, but speculation includes Cynewulf and Caedmon

Date of Composition: Around the 8th century, based on the dating of the Ruthwell Cross where the poem is found in rune form.

Links to read for FREE: https://anglosaxonpoetry.camden.rutgers.edu/dream-of-the-rood/

Length: 156 Lines

Summary: The poem is set up with the narrator having a dream. In this dream or vision he is speaking to the Cross on which Jesus was crucified. The poem itself is divided up into three separate sections. In section one, the narrator has a vision of the Cross. Initially when the dreamer sees the Cross, he notes how it is covered with gems. He is aware of how wretched he is compared to how glorious the tree is. However, he comes to see that amidst the beautiful stones it is stained with blood. In section two, the Cross shares its account of Jesus’ death. The Crucifixion story is told from the perspective of the Cross. It begins with the enemy coming to cut the tree down and carrying it away. The tree learns that it is not to be the bearer of a criminal, but instead Christ crucified. The Lord and the Cross become one, and they stand together as victors, refusing to fall, taking on insurmountable pain for the sake of mankind. It is not just Christ, but the Cross as well that is pierced with nails. The Rood and Christ are one in the portrayal of the Passion—they are both pierced with nails, mocked and tortured. Then, just as with Christ, the Cross is resurrected, and adorned with gold and silver. It is honoured above all trees just as Jesus is honoured above all men. The Cross then charges the visionary to share all that he has seen with others. In section three, the author gives his reflections about this vision. The vision ends, and the man is left with his thoughts. He gives praise to God for what he has seen and is filled with hope for eternal life and his desire to once again be near the glorious Cross.

Title: Juliana

Author: Cynewulf, and the text is ascribed with his signature

Date of Composition: Likely sometime in the 9th century, although Cynewulf could have been around in the late 8th or early 10th century.

Links to read for FREE: https://anglosaxonpoetry.camden.rutgers.edu/juliana/)

Length: 731 Lines

Summary: The story begins by illustrating the harsh life for Christians under the rule of Galerius Maximian, describing various acts of violence visited upon Christians. Juliana is introduced as the daughter of Africanus of Nicomedia, who has promised Juliana’s hand in marriage to Eleusias, a wealthy senator and friend of Maximian. Although Juliana was born a pagan, she has converted to Christianity, and so she vehemently resists being married to the pagan Eleusias, not wanting to violate the relationship she shares with God.

When she publicly voices her dissatisfaction, Eleusias becomes outraged and insists that he has been publicly insulted. Africanus, upon hearing of this, becomes similarly outraged, believing his daughter has embarrassed him by refusing the hand of a man of much higher status. As a result, Africanus declares that Eleusias is free to punish Juliana in whatever way he wishes.

Eleusias proceeds to have Juliana stripped naked, hung from a tree by her hair, whipped, and beaten with rods for over two hours. Then she is thrown into prison.

While in prison, Juliana is visited by a demon pretending to be an angel of God, who tries to trick her into blasphemy. Juliana, being the epitome of unwavering Christian faith, doesn’t fall for the charade and prays to God for guidance. A voice tells her to reach out and grab the demon, and Juliana obeys.

This point forward contains the bulk of the story, in which Juliana and the demon have a lengthy war of words, with Juliana clearly dominating. She holds the demon and forces it to confess all of its wicked deeds several times over, ostensibly humiliating him forever in the kingdom of Hell.

After her victory over the visiting demon, Eleusias comes back for Juliana and seems to offer her a chance to change her mind. Not surprisingly, Juliana refuses him once again, and just as scathingly as before.

Eleusias then attempts to have Juliana burned alive in hot lead. Yet, even though he has Juliana placed in the fire, not a spot on her body or clothes is touched by the flames. Angrier than ever, Eleusias finally resolves to have Juliana beheaded, for which she becomes a Christian martyr.

 

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So there you have it. I’m excited to dive into some more Anglo-Saxon poetry. Come back on the 18th of this month for our discussion of Revelations of Divine Love by Julian of Norwich, and then on June 16th for our discussion of these poems!

Book Review: Urban Mythology by Eric Keizer

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Book Review, Eric Keizer, OWS Ink, LLC., poetry, Urban Mythology

Title: Urban Mythology

Author: Eric Keizer

Published by: OWS Ink, LLC (April 7, 2017)

Page Count: 72 Pages (Paperback)

Blurb: Eric Keizer, in his first poetry chapbook, documents the places in, and the people of, Chicago who have made lasting impressions in his life. He celebrates the commonalities all Chicagoans share, while typing the Classics to modern life in the urban landscape, as viewed through his unique perspective.

My Take: I have never been to Chicago, although it is a city within reasonable proximity from where I live. I am certain that those who have been to Chicago will gain deeper appreciation for the nuances of Keizer’s poetry, and moreso those who live there. Yet even if you have never been to Chicago, you can get a real sense of the urban life there by reading this collection of poetry.

I have never been a big reader of modern poetry. I prefer to dive into Medieval and Renaissance poetry. Keizer’s poetry is both modern and classical, a perfect pairing of today’s world with elements of myth and legend that the older poets built their foundation upon. Keizer is the most pre-modern modern poet I have ever read, and that makes me excited to dive into more of his poetry. It is the sort of poetry that most readers can enjoy, with allusions to today’s world and elements woven in with subtle hints of myths. Thus why the name, Urban Mythology, is perfectly appropriate for such a collection.

There is little risk to be run in reading this collection. The chapbook of poems is the perfect length to whet your appetite and familiarize you with Keizer’s poetic style. I look forward to the next chapbook that Keizer releases, and would invite you to give this one a try. You may find, like me, that Keizer is a modern poet worth keeping an eye on.

Medieval Book Club: Exodus & Daniel

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Anglo-Saxon, Daniel, Exodus, Medieval Book Club, Medieval Poetry

Welcome to my fourth Medieval Book Club entry. For this month we read through some Anglo-Saxon poetry (in translation, of course), found free online here and here. If you haven’t had a chance to read them yet, follow this link and give them a read. Let me tell you, it was a blast reading through this poem and, if you are familiar with the stories in the Books of Exodus and Daniel, you’ll find yourself fascinated with this poetic retelling.

For May we will be reading Revelations of Divine Love by Julian of Norwich. The preview post for this one can be found here, and I am looking forward to reading that book. If you are at all interested, I would love to have you read along and come back to discuss that book on May 18th!

My Thoughts on Exodus:

I really, really loved reading through this poetic retelling of part of the book of Exodus. This was the poetic retelling that I had heard about where so much is adapted to the warrior culture of the Anglo-Saxons. We know, from reading the Bible itself, that there isn’t nearly so much emphasis placed on combat, or on shields or swords, but it is all very fitting for this culture. Also, having read Lewis’ work last month gave a greater insight to this work and how it fit in with their culture.

One of my favorite descriptions came with the details of the pillars representing God’s presence:

Heaven’s beacon climbed every evening, a second miracle,
it held fast wondrous after the sun’s setting,
shining with flames across that nation,
a burning beam. Glittering it stood over the archers,
with blazing limbs. The shelter of their shields shone,
the shadows dissolving, the deepest night-shades nearby
could not conceal their hiding places. The heavenly candle burned. (107b-115)

This new night-warden must by necessity remain over the army,
lest the desert-horror, the hoar heath-terror should end
their lives with a fearful seizure of a sea’s storms.
This scout had fiery hair, blazing beams—it threatened
the terror of fire in that army-troop, a hot flame,
so that he would consume the army in the wilderness,
unless they heeded to brave-hearted Moses.
The shining army shimmered, the shields glittered,
the shield-warriors saw the righteous way, the sign
above the masses, until the sea-fortress at the end
of land stood against the people’s force, eager on the forth-way.
The battle-camp arose; the wearied revived themselves,
meat-thanes brought food to the proud ones, restoring
their power. The sailors spread out their tents across the hills
after the trumpets sang. That was the fourth camp,
the resting-place for the shield-warriors beside the Red Sea. (116-34)

Clearly this is expanded from a small source, but the writer in me absolutely applauds many of the additions that were made because they add some flavor and detail to the story. There were references back to Moses’ early days and the plagues that released them from Egypt (okay, really it only referred to the final plague: the death of the firstborns) and I really would have been interested to see how that was all handled by Anglo-Saxon poets. Or what happened during Moses’ trip up Mount Sinai to lead the men to cast a golden calf (I imagine that would be a glorious description of feasting and revelry, with generous gold-givers and many casks of mead being downed).

And with the details in here, I am really surprised that there isn’t an Anglo-Saxon poetic version of the book of Joshua. It seems that the first ten chapters, at least, would align really well with the culture because of the conquest into the Promised Land.

My Thoughts on Daniel:

This was perhaps the more interesting of the two poems this month. I was surprised that it was longer, and equally surprised that the main focus would be on the two dreams and their interpretations. This poem seemed to have two primary purposes: to demonstrate the power of God to those who depend on him (as shown with the furnace and the lengthy praise & exultation there), and to demonstrate the pitfalls of pride (as really seen with the second dream). In fact, it really hammers that point over the readers’ head:

Daniel could not speak so many truthful words
unto his master through the craft of his wisdom,
but that the ruler would heed them,
the lord of middle-earth, but he puffed up his mind,
high from his heart—hard would he be punished for this! (593-97)

Then the king of the Chaldeans chanted a great boast
when he looked upon the city-works, the fortress of Babylon
towering so tall in its riches, with the fields of Shinar
wound about it—that the chief of armies
had wrought it all through a great miracle.
Then he became obstinate over all men,
overly proud in his heart because of the special grace
that God had given him, a realm over men
and the world to wield in this human life: (598-607)

“O my city, you are mighty and wide-renowned,
which I have built to my own glory, a roomy realm.
I shall keep my rest in you, a seat and a home.” (608-11)

Then, on account of this boasting, the lord of men
became seized and departed into flight,
alone in his over-pride above all men.
So he went forth as men do in days of struggle,
upon the most bitter path in God’s punishment,
who, living through, soon regain their homeland,
and so did Nebuchadnezzar, after the enmity of God,
swift from the heavens, had punished him terribly. (612-21)

I really think they would have nailed the Lion’s den, but sadly it did not appear in this poem. Yet it is still a great read, if in a very different way from the Exodus poem. This has more of a moralistic feel to it than Exodus, or even Genesis, did.

Questions:

1. What were your overall impressions from reading the poems? Were there parts of either poem that really stood out to you as being more enjoyable to read in this format?
2. Which Biblical stories would you like to see done in Anglo-Saxon form? They did the Genesis stories, Exodus, and Daniel. Are there any other stories or books in the Bible that stand out as ideal for Anglo-Saxon poetry? My thoughts are that Samson and Joshua would be prime candidates.
3. While this is certainly no replacement for Scripture, do you think an approach like this could make the Bible, or parts of the Bible, easier for today’s readers to read and enjoy while still taking away key principles from Scripture?

Book Review: Bright Needles by Anais Chartschenko

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Anais Chartschenko, Bright Needles, Emotion, Indie Author, poet, poetry

Title: Bright Needles

Author: Anais Chartschenko

Published by: Self-Published on March 19, 2014

Pages: 58

Blurb: Bright Needles is uncompromising poetry. Myth is mixed in equal measure with gritty realism.

My Take: Uncompromising is right. The poetry in much of this collection is raw, unyielding, and is enough to break even the hardest of hearts for the young girl who experienced so much pain and hurt to the point where numbness set in.

My own expertise in poetry is not among modern poets, but this small collection is packed with what I found to be quality poetry. It evoked emotion, whether pain or rage or straight numbness. Raw talent drips through verse after verse, line after line. The reader also hopes, after reading this somber collection, that pouring these words out helped to provide a sense of healing and closure to the situations described.

It is clear, by the end, that Ms. Chartschenko is a poet to watch and her newest release, The Weightless One, should prove to be an excellent and unique read because it is a novel told in verse. Her talent in verse is apparent in this collection, and I fully expect the same talent shining through in that versified novel.