Exeter Book Riddles

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The modern sculpture 'The Riddle' on Exeter High Street by Michael Fairfax, which is inscribed with texts of Old English riddles and evokes how they reflect the material world. Exeter Riddle - geograph.org.uk - 375937.jpg
The modern sculpture 'The Riddle' on Exeter High Street by Michael Fairfax, which is inscribed with texts of Old English riddles and evokes how they reflect the material world.

The Exeter Book riddles are a fragmentary collection of verse riddles in Old English found in the later tenth-century anthology of Old English poetry known as the Exeter Book. Today standing at around ninety-four (scholars debate precisely how many there are because divisions between poems are not always clear), the Exeter Book riddles account for almost all the riddles attested in Old English, and a major component of the otherwise mostly Latin corpus of riddles from early medieval England.

Contents

Sources

One riddle, known as Exeter Book riddle 30 is found twice in the Exeter Book (with some textual variation), indicating that the Exeter Book was compiled from more than one pre-existing manuscript collection of Old English riddles. [1] [2] Considerable scholarly effort has gone into reconstructing what these exemplars may have been like. [3]

Four of the riddles originate as translations from the Latin riddles of Aldhelm, emphasising that the Exeter Book riddles were at least partly influenced by Latin riddling in early medieval England: riddles 35 (mailcoat, also found in an eighth-century version in a ninth-century manuscript), and 40, 66, and 94 (all derived from Aldhelm's hundredth riddle, De creatura ). [4] [5]

Some riddles seem to have come directly from vernacular tradition. [6] :175–219

Form and style

The riddles are all written in alliterative verse, and frequently end with an injunction to 'say what I am called', suggesting that they were recited as oral entertainment. [7] Like other Old English poetry, the riddles make extensive use of compound nouns and adjectives. When metaphorical, these compounds become what could be considered riddles within the riddle itself, and the audience must be attentive to any double meanings or "hinge words" in order to discover the answer to the riddle. [8] [7] [9] The riddles offer a new perspective on the mundane world [10] and often poetically personify their subject. [11] In this respect, they can be situated within a wider tradition of 'speaking objects' in Anglo-Saxon culture and have much in common with poems such as The Dream of the Rood and The Husband's Message and with artefacts such as the Franks Casket, Alfred Jewel, and Brussels Cross, which endow inanimate things with first-person voices. [12]

Unlike the Latin riddles from early medieval England, the Old English ones tend not to rely on intellectual obscurity to make the riddle more difficult for the reader, [13] rather focusing on describing processes of manufacture and transformation. And again in contrast to manuscripts of the Latin riddles, the Exeter Book does not state the solutions to its riddles. The search for their solutions has been addressed at length by Patrick J. Murphy, focusing on thought patterns of the period, but there is still no unanimous agreement on some of them. [6]

Contents

The Exeter Book riddles are varied in theme, but they are all used to engage and challenge the readers mentally. By representing the familiar, material world from an oblique angle, many not only draw on but also complicate or challenge social norms such as martial masculinity, patriarchal attitudes to women, lords' dominance over their servants, and humans' over animals. [14] Thirteen, for example, have as their solution an implement, which speaks of itself through the riddle as a servant to its lord; but these sometimes also suggest the power of the servant to define the master. [15]

The majority of the riddles have religious themes and answers. Some of the religious contexts within the riddles are "manuscript book (or Bible)," "soul and body," "fish and river" (fish are often used to symbolize Christ). [16] The riddles also were written about common objects, and even animals were used as inspiration for some of the riddles. One example of a typical, religious riddle is Riddle 41, which describes the soul and body:

A noble guest of great lineage dwells
In the house of man. Grim hunger
Cannot harm him, nor feverish thirst,
Nor age, nor illness. If the servant
Of the guest who rules, serves well
On the journey, they will find together
Bliss and well-being, a feast of fate;
If the slave will not as a brother be ruled
By a lord he should fear and follow
Then both will suffer and sire a family
Of sorrows when, springing from the world,
They leave the bright bosom of one kinswoman,
Mother and sister, who nourished them.
Let the man who knows noble words
Say what the guest and servant are called. [16]
Trans. by Craig Williamson, A Feast of Creatures: Anglo-Saxon Riddle-Songs (1982)

While the Exeter Book was found in a cathedral library, and while it is clear that religious scribes worked on the riddles, not all of the riddles in the book are religiously themed. Many of the answers to the riddles are everyday, common objects. There are also many double entendres, which can lead to an answer that is obscene. One example of this is Riddle 23/25:

I am wonderful help to women,
The hope of something to come. I harm
No citizen except my slayer.
Rooted I stand on a high bed.
I am shaggy below. Sometimes the beautiful
Peasant's daughter, an eager-armed,
Proud woman grabs my body,
Rushes my red skin, holds me hard,
Claims my head. The curly-haired
Woman who catches me fast will feel
Our meeting. Her eye will be wet. [16]
Trans. by Craig Williamson, A Feast of Creatures: Anglo-Saxon Riddle-Songs (1982)

One of the first answers that readers might think of would be an onion. If the reader pays close attention to the wording in the latter half of the riddle, however, he or she may be led to believe that the answer is a man's penis. Both of these answers are perfectly legitimate answers to this riddle, but one is very innocent where the other is obscene. Riddles in which such double entendre is thought to be prominent in the Exeter Book are: 2 (ox and hide), 20 (sword), 25 (onion), 37 (bellows), 42 (cock and hen), 44 (key and lock), 45 (dough), 54 (churn and butter), 61 (mailshirt or helmet), 62 (poker), 63 (glass beaker), 64 (Lot and his family), 65 (onion), 91 (key). [17] Even though some of the riddles contained obscene meanings, that is not to say that the majority of riddles in the Exeter Book were obscene. There were more religious and animalistic riddles than obscene riddles.

Since the riddles were crammed into the pages of the manuscript with hardly any organization, many of the riddles vary in structure. The boundaries between riddles were often unclear. [11] In fact, some remain unanswered to this day, such as 95:

I am noble, known to rest in the quiet
Keeping of many men, humble and high born.
The plunderers' joy, hauled far from friends,
Rides richly on me, shines signifying power,
Whether I proclaim the grandeur of halls,
The wealth of cities, or the glory of God.
Now wise men love most my strange way
Of offering wisdom to many without voice.
Though the children of earth eagerly seek
To trace my trail, sometimes my tracks are dim. [16]
Trans. by Craig Williamson, A Feast of Creatures: Anglo-Saxon Riddle-Songs (1982)

List of Exeter Book Riddles

The Exeter Book Riddles have the following solutions (according to the Riddle Ages blog and Paull F. Baum), and numbered according to the edition by Krapp and Dobbie. [18]

FoliosSolutions (1-88 Riddle Ages, 89-95 Baum unless otherwise states)Numbering (Krapp and Dobbie)Numbering (Williamson)Numbering (Baum)
101rStorm, Wind, etc.11a1
101rStorm, Wind, etc.21b2
101v-102vStorm, Wind, etc.31c
102vBell (most widely supported), [19] Bucket, Plough-team, etc.4235
102vShield (most widely supported), Chopping Block, Guilt 5 349
102v-103rSun6417
103rSwan 7 521
103rNightingale (likely), Pipe or Flute, all manner of other birds, etc.8622
103r-vCuckoo 9 720
103vBarnacle Goose10823
103vWine or Cup of Wine11918
103v-104rOx, Ox-hide, Leather (object), etc. 12 1024
104rFlock of sheep, [20] ten chickens (this is the generally accepted one), ten pheasants, butterfly cocoon, alphabet, moth, fingers and gloves131128
104rHorn141253
104vBadger, Fox, Porcupine, Hedgehog, Weasel151329
104v-105rAnchor161457
105rBallista, Fortress, Quiver, Bee-skep, etc.171552
105rJug, Amphora, Cask, Leather bottle, Inkhorn, Phallus1816
105rShip, Falconry/Horseman and hawk [sometimes with wagon/servant] and Writing191771
105r-105vSword, Falcon/Hawk, Phallus201851
106rPlough211932
106r-106vUrsa Major, (days of the) month, bridge, New Year, stars222063
106vBow232146
106vJay, Magpie, Woodpecker 24 2269
106v-107rOnion, leek, mustard, phallus, etc. 25 2376
107r-107vBook, Bible, Gospel Book 26 2443
107vMead, Whip, Sleep 27 2559
107vJohn Barleycorn, Wine cask, Beer, Ale, Mead, Harp, Stringed instrument, Tortoise lyre, Yew horn, Barrow, Trial of soul, Pattern-welded sword, Parchment, Biblical codex282660
107v-108rSun and moon, swallow and sparrow, cloud and wind, bird and wind 29 273
108rBeam, Cross, Wood, Tree, Snowflake 30 a and b28 a and b14
108r-108vPsaltery and Quill-pick, Quill-pen and Fingers, Bagpipe, Fiddle, Portable Organ, Organistrum, Harp, Cithara312944
108vShip, Wagon, Millstone, Wheel, Wheelbarrow323058
108v-109rIceberg, Ice, Ice-floe 33 316
109rRake343231
109r-109vMail-coat (i.e. armour) 35 3350
109vShip; Man woman horse; Two men, woman, horses, dog, bird on ship; Waterfowl hunt; Pregnant horse, two pregnant women; Hunting; Sow and five piglets363473
109vBellows, Wagon373581
109v(Young) Ox, Bullock383626
109v-110rDream, Death, Cloud, Speech, Faith, Day, Moon, Time, Comet39374
110r-111vCreation 40 3811
112rWater, Wisdom, Creation4139
112rN N Æ A A H H = hana & hæn, or Cock and Hen424070
112r-112vSoul and Body434110
112vKey and lock, Phallus, Dagger sheath 44 4275
112vDough 45 4377
112vLot and his Daughters464464
112v-113rBook-worm, Book-moth, Maggot and psalter 47 4542
113rPaten, Chalice, Sacramental vessel484615
113rOven, Beehive, Falcon Cage, (Book)case, Pen and ink, Barrow, Sacrificial altar, Millpond and sluice494738
113rFire, Anger, Dog50488
113r-113vPen and fingers 51 4940
113vBuckets, Broom, Flail, Yoked oxen525066
113vBattering Ram is the most common solution, but Cross and Gallows have also been suggested535147
113v-114rButter churn, Baker's boy and oven545278
114rShield, Scabbard, Harp, Cross, Gallows, Sword rack, Sword box, Hengen555313
114rLoom, Lathe565437
114r-114vSwifts, Swallows, Crows, Jackdaws, Starlings, House martins, Letters, Musical notes, Gnats, Stormclouds, Hailstones, Raindrops, Bees, Midges, Damned souls, or Demons575519
114vWell-sweep585634
114v-115rChalice595716
122v-123rReed (pen), Rune staff 60 5841
124vShirt/Kirtle/Tunic, Garment, Helmet 61 5979
124v-125rPoker, Boring tool, Phallus626080
125rGlass beaker, Flask, Flute636184
125rMan on horseback; falconry; ship; scribe; writing646272
125rOnion, Leek, Chives656339
125r-125vCreation, God 66 6412
125vBible, Religious Book6765
125vIce, Iceberg, Icicle, Frozen Pond 68, 69 667
125v-126r(Church) Bell, Shawm/Shepherd's Pipe, (Double) Flute, Harp, Lyre, Organistrum, Shuttle; Lines 5-6 as a separate riddle: Lighthouse, Candle7067, 6845
126rCupping-glass, Iron Helmet, Iron Shield, Bronze Shield, Sword or Dagger, Sword-hilt, Iron Ore, Retainer7169
126rOx, Heifer, Cow727025
126r-126vSpear, bow, cross737148
126vCuttlefish, Boat and oak, Quill pen, Ship's figurehead, Siren, Water747267
127rHound, Piss, Hound and Hind, Christ75, 767374, 27
127rOyster777430
127rCrab, Oyster, Fish, Lamprey7875
127rHorn, Falcon, Hawk, Spear, Sword, Scabbard79, 807654
127vWeathercock, Ship, Visored helmet817736
127vCrab, harrow8278
127vOre; metal; gold; coins; revenant; spirit 83 799
127v-128vWater84805
128vFish and River, Body and Soul858162
128v-129rOne-eyed Seller of Garlic868261
129r-129vBellows8783
129vAntler, Inkhorn, Horn, Body and Soul8884, 8555
129v ?8986
129v? (a Latin text, arguably not actually a riddle) [21] 90
129v-130rKey918733
130r ?9288
130rInkhorn938956
130r-130vCreation 94 90
130vThe sun; [22] jay, magpie?959168

Editions and translations

Edition only

Translation only

  • Paull F. Baum, Anglo-Saxon Riddles of the Exeter Book (Durham, North Carolina: Duke University Press, 1963), https://en.wikisource.org/wiki/Anglo-Saxon_Riddles_of_the_Exeter_Book
  • Kevin Crossley-Holland (trans), The Exeter Book Riddles, revised edition (London: Enitharmon Press, 2008)
  • Greg Delanty, Seamus Heaney and Michael Matto, The Word Exchange: Anglo-Saxon Poems in Translation (New York: Norton, 2010)
  • F. H. Whitman (ed and trans), Old English Riddles (Ottawa: Canadian Federation for the Humanities, 1982)
  • Craig Williamson (trans), A Feast of Creatures: Anglo-Saxon Riddle-Songs (Philadelphia: University of Pennsylvania Press, 1982)

Related Research Articles

<span class="mw-page-title-main">Exeter Book</span> 10th-century book of Anglo-Saxon poetry

The Exeter Book, also known as the Codex Exoniensis or Exeter Cathedral Library MS 3501, is a large codex of Old English poetry, believed to have been produced in the late tenth century AD. It is one of the four major manuscripts of Old English poetry, along with the Vercelli Book in Vercelli, Italy, the Nowell Codex in the British Library, and the Junius manuscript in the Bodleian Library in Oxford. The book was donated to what is now the Exeter Cathedral library by Leofric, the first bishop of Exeter, in 1072. It is believed originally to have contained 130 or 131 leaves, of which the first 7 or 8 have been replaced with other leaves; the original first 8 leaves are lost. The Exeter Book is the largest and perhaps oldest known manuscript of Old English literature, containing about a sixth of the Old English poetry that has survived.

<span class="mw-page-title-main">Anglo-Saxon riddles</span> Part of Anglo-Saxon literature

Anglo-Saxon riddles are a significant genre of Anglo-Saxon literature. The riddle was a major, prestigious literary form in early medieval England, and riddles were written both in Latin and Old English verse. The pre-eminent composer of Latin riddles in early medieval England was Aldhelm, while the Old English verse riddles found in the tenth-century Exeter Book include some of the most famous Old English poems.

Exeter Book Riddle 83 is one of the Old English riddles found in the later tenth-century Exeter Book. Its interpretation has occasioned a range of scholarly investigations, but it is taken to mean 'Ore/Gold/Metal', with most commentators preferring 'precious metal' or 'gold', and John D. Niles arguing specifically for the Old English solution ōra, meaning both 'ore' and 'a kind of silver coin'.

<span class="mw-page-title-main">Exeter Book Riddles 68-69</span> Old English riddle

Exeter Book Riddles 68 and 69 are two of the Old English riddles found in the later tenth-century Exeter Book. Their interpretation has occasioned a range of scholarly investigations, but clearly has something to do with ice and one or both of the riddles are likely indeed to have the solution 'ice'.

Exeter Book Riddle 60 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'.

Exeter Book Riddle 27 is one of the Old English riddles found in the later tenth-century Exeter Book. The riddle is almost universally solved as 'mead'.

Exeter Book Riddle 47 is one of the most famous of the Old English riddles found in the later tenth-century Exeter Book. Its solution is 'book-worm' or 'moth'.

De creatura is an 83-line Latin polystichic poem by the seventh- to eighth-century Anglo-Saxon poet Aldhelm and an important text among Anglo-Saxon riddles. The poem seeks to express the wondrous diversity of creation, usually by drawing vivid contrasts between different natural phenomena, one of which is usually physically higher and more magnificent, and one of which is usually physically lower and more mundane.

Exeter Book Riddle 30 is one of the Old English riddles found in the later tenth-century Exeter Book. Since the suggestion of F. A. Blackburn in 1901, its solution has been agreed to be the Old English word bēam, understood both in its primary sense 'tree' but also in its secondary sense 'cross'.

Exeter Book Riddle 24 is one of the Old English riddles found in the later tenth-century Exeter Book. The riddle is one of a number to include runes as clues: they spell an anagram of the Old English word higoræ 'jay, magpie'. There has, therefore, been little debate about the solution.

Exeter Book Riddle 45 is one of the Old English riddles found in the later tenth-century Exeter Book. Its solution is accepted to be 'dough'. However, the description evokes a penis becoming erect; as such, Riddle 45 is noted as one of a small group of Old English riddles that engage in sexual double entendre, and thus provides rare evidence for Anglo-Saxon attitudes to sexuality, and specifically for women taking the initiative in heterosexual sex.

Exeter Book Riddle 44 is one of the Old English riddles found in the later tenth-century Exeter Book. Its solution is accepted to be 'key'. However, the description evokes a penis; as such, Riddle 44 is noted as one of a small group of Old English riddles that engage in sexual double entendre, and thus provides rare evidence for Anglo-Saxon attitudes to sexuality.

Exeter Book Riddle 25 is one of the Old English riddles found in the later tenth-century Exeter Book. Suggested solutions have included Hemp, Leek, Onion, Rosehip, Mustard and Phallus, but the consensus is that the solution is Onion.

Exeter Book Riddle 65 is one of the Old English riddles found in the later tenth-century Exeter Book. Suggested solutions have included Onion, Leek, and Chives, but the consensus is that the solution is Onion.

Exeter Book Riddle 33 is one of the Old English riddles found in the later tenth-century Exeter Book. Its solution is accepted to be 'Iceberg'. The most extensive commentary on the riddle is by Corinne Dale, whose ecofeminist analysis of the riddles discusses how the iceberg is portrayed through metaphors of warrior violence but at the same time femininity.

Exeter Book Riddle 12 is one of the Old English riddles found in the later tenth-century Exeter Book. Its solution is accepted to be 'ox/ox-hide'. The riddle has been described as 'rather a cause celebre in the realm of Old English poetic scholarship, thanks to the combination of its apparently sensational, and salacious, subject matter with critical issues of class, sex, and gender'.

Exeter Book Riddle 61 is one of the Old English riddles found in the later tenth-century Exeter Book. The riddle is usually solved as 'shirt', 'mailcoat' or 'helmet'. It is noted as one of a number of Old English riddles with sexual connotations and as a source for gender-relations in early medieval England.

Exeter Book Riddle 7 is one of the Old English riddles found in the later tenth-century Exeter Book, in this case on folio 103r. The solution is believed to be 'swan' and the riddle is noted as being one of the Old English riddles whose solution is most widely agreed on. The riddle can be understood in its manuscript context as part of a sequence of bird-riddles.

<span class="mw-page-title-main">Exeter Book Riddle 26</span> Old English riddle

Exeter Book Riddle 26 is one of the Old English riddles found in the later tenth-century Exeter Book.

Exeter Book Riddle 9 is one of the Old English riddles found in the later tenth-century Exeter Book, in this case on folio 103r–v. The solution is believed to be 'cuckoo'. The riddle can be understood in its manuscript context as part of a sequence of bird-riddles.

References

  1. Roy M. Liuzza, "The Texts of the Old English Riddle 30", JEGP: The Journal of English and Germanic Philology, 87 (1988), 1-15, https://www.jstor.org/stable/27709946.
  2. A. N. Doane, "Spacing, Placing and Effacing: Scribal Textuality and Exeter Riddle 30 a/b", in New Approaches to Editing Old English Verse, ed. by Sarah Larratt Keefer and Katherine O'Brien O'Keeffe (Cambridge: Brewer, 1998), pp. 45-65.
  3. Mercedes Salvador-Bello, Isidorean Perceptions of Order: The Exeter Book Riddles and Medieval Latin Enigmata, Medieval European Studies, 17 (Morgantown: West Virginia University Press, 2015).
  4. Erin Sebo, 'The Creation Riddle and Anglo-Saxon Cosmology', in The Anglo-Saxons: The World through their Eyes, ed. by Gale R. Owen-Crocker and Brian W. Schneider, BAR British Series, 595 (Oxford: Archaeopress, 2014), pp. 149-56.
  5. Sebo, Erin (2018). In enigmate : the history of a riddle, 400-1500. Dublin, Ireland. ISBN   978-1-84682-773-0. OCLC   1055160490.{{cite book}}: CS1 maint: location missing publisher (link)
  6. 1 2 Patrick J. Murphy. 2011. Unriddling the Exeter Riddles. University Park: Penn State University Press.
  7. 1 2 Carol Lind, 'Riddling in the Voices of Others: The Old English Exeter Book Riddles and a Pedagogy of the Anonymous' (unpublished Ph.D. thesis, Illinois State University, 2007).
  8. Susanne Kries, 'Fela í rúnum eða í skáldskap: Anglo-Saxon and Scandinavian Approaches to Riddles and Poetic Disguises', in Riddles, Knights, and Cross-dressing Saints: Essays on Medieval English, ed. by Thomas Honegger, Variations Sammlung/Collection, 5 (Bern: Peter Lang, 2004), pp. 139-64 ISBN   3-03910-392-X.
  9. John D. Niles, Old English Enigmatic Poems and the Play of the Texts, Studies in the early Middle Ages, 13 (Turnhout: Brepols, 2006).
  10. Sebo, Erin (2018). In enigmate : the history of a riddle, 400-1500. Dublin, Ireland. ISBN   978-1-84682-773-0. OCLC   1055160490.{{cite book}}: CS1 maint: location missing publisher (link)
  11. 1 2 Rios, Alberto. Anglo-Saxon Prosody, "Forms of Verse". Fall, 2000.
  12. James Paz, Nonhuman Voices in Anglo-Saxon Literature and Material Culture (Manchester: Manchester University Press, 2017), pp. 17-26; http://www.oapen.org/search?identifier=631090.
  13. Sebo, Erin (2018). In enigmate : the history of a riddle, 400-1500. Dublin, Ireland. ISBN   978-1-84682-773-0. OCLC   1055160490.{{cite book}}: CS1 maint: location missing publisher (link)
  14. Helen Price, 'Human and NonHuman in Anglo-Saxon and British Postwar Poetry: Reshaping Literary Ecology' (unpublished doctoral thesis, University of Leeds, 2014), esp. ch. 2; http://etheses.whiterose.ac.uk/6607/; https://www.academia.edu/6827866.
  15. Jennifer Neville, 'The Unexpected Treasure of the "Implement Trope": Hierarchical Relationships in the Old English Riddles', Review of English Studies, 62 [256] (2011), 505-519. doi : 10.1093/res/hgq131
  16. 1 2 3 4 Black, Joseph, et al., eds. The Broadview Anthology of British Literature: Volume 1: The Medieval Period. 2nd ed. Ontario, Canada: Broadview Press,2009. Print.
  17. Jacqueline Fay, 'Becoming an Onion: The Extra-Human Nature of Genital Difference in the Old English Riddling and Medical Traditions', English Studies, 101 (2020), 60-78 (p. 64); doi : 10.1080/0013838X.2020.1708083.
  18. Anglo-Saxon Riddles of the Exeter Book, trans. by Paull F. Baum (Durham, North Carolina: Duke University Press, 1963), https://en.wikisource.org/wiki/Anglo-Saxon_Riddles_of_the_Exeter_Book; George Philip Krapp and Elliott Van Kirk Dobbie (eds), The Exeter Book, The Anglo-Saxon Poetic Records, 3 (New York: Columbia University Press, 1936).
  19. Neville Mogford, "'Exeter Riddle 4' and Two Other Bell Riddles", Anglo-Saxon England. 2024:1-21. doi : 10.1017/S0263675123000108
  20. Rachel A. Burns, 'Spirits and Skins: The Sceapheord of Exeter Book Riddle 13 and Holy Labour', The Review of English Studies (2022), doi : 10.1093/res/hgab086.
  21. Mercedes Salvador-Bello, 'Exeter Book Riddle 90 Under a New Light: A School Drill in Hisperic Robes', Neophilologus, 102 (2018), 107–123.
  22. Dieter Bitterli, 'Exeter Book Riddle 95: 'The Sun', a New Solution', Anglia, 137.4 (2019), doi : 10.1515/ang-2019-0054.