Junius manuscript

Last updated

An illustration of patriarch Kenan, from the Junius manuscript. Caedmon ms Cainan.jpg
An illustration of patriarch Kenan, from the Junius manuscript.

The Junius manuscript is one of the four major codices of Old English literature. Written in the 10th century, it contains poetry dealing with Biblical subjects in Old English, the vernacular language of Anglo-Saxon England. Modern editors have determined that the manuscript is made of four poems, to which they have given the titles Genesis, Exodus, Daniel, and Christ and Satan. [1] The identity of their author is unknown. For a long time, scholars believed them to be the work of Cædmon, accordingly calling the book the Cædmon manuscript. This theory has been discarded due to the significant differences between the poems.

Contents

The manuscript owes its current designation to the Anglo-Dutch scholar Franciscus Junius, who was the first to edit its contents and who bequeathed it to Oxford University. It is kept in the Bodleian Library under shelfmark MS Junius 11.

Name and date

An illustration of a ship from the Caedmon manuscript. Caedmon ms ship.jpg
An illustration of a ship from the Cædmon manuscript.

The codex now referred to as the "Junius manuscript" was formerly called the "Cædmon manuscript" after an early theory that the poems it contains were the work of Cædmon; the theory is no longer considered credible, therefore the manuscript it is commonly referred to either by its Bodleian Library shelf mark "MS Junius 11", or more casually as "the Junius manuscript" or "Codex Junius". 'Junius' in these is Franciscus Junius, who published the first edition of its contents in 1655.

It has been established on palaeographical grounds that compilation of the manuscript began c. AD 1000. Recent work has suggested an earlier, narrow window for the likely compilation date to 960–1000 for Liber I and shortly thereafter for Liber II, based on an integrated dating of the text, paleography, and illustrations. [2]

The compilation was in two stages: Liber I contains the poems Genesis, Exodus, and Daniel, and was the work of a single scribe. Liber II contains the poem Christ and Satan. The manuscript contains numerous illustrations that are an example of the Winchester style of drawing, typical of the period and region; it appears that two illustrators worked independently on the manuscript. The first scribe left spaces in the text for other illustrations which were never completed. [3]

Illustrations

The manuscript is partly illustrated with a series of line drawings depicting the events in the text. [4] From spaces left by the scribes, it appears that it was intended that the manuscript be fully illustrated; in the event, the work was left unfinished after only about a third of the artwork had been drawn. This scheme of illustrations, which is unparalleled in other manuscripts of Anglo-Saxon poetry, implies that the manuscript was conceived of as being considerably more important than most vernacular texts; it may have been intended for devotional or didactic use. [5] [6]

Contents

The names of the poems themselves are modern inventions; they are not given titles in the manuscript. As with the majority of Anglo-Saxon writing, the poems are anonymous and their provenance and dating are uncertain.

Genesis

In this illustration from page 46 of the Caedmon manuscript, an angel is shown expelling Adam and Eve from the gates of paradise. CaedmonManuscriptPage46Illust.jpg
In this illustration from page 46 of the Cædmon manuscript, an angel is shown expelling Adam and Eve from the gates of paradise.

Genesis is a paraphrase of the first part of the biblical book of Genesis, from the Creation through to the test of Abraham's faith with the sacrifice of Isaac (Gen. 22).

The work is now recognised as a composite work formed of two originally distinct parts, conventionally referred to as Genesis A and Genesis B ; the latter, lines 235–851 of the poem as we have it, appears to have been interpolated from an older poem to produce the current text. [7]

It is Genesis B which has attracted the most critical attention. Its origin is notable in that it appears to be a translation from a ninth-century Old Saxon original; [7] this theory was originally made on metrical grounds, in 1875 by the German scholar Sievers, and then confirmed by the discovery of a fragment of Old Saxon verse that appears to correspond to part of the work in 1894. [8] Thematically and stylistically, it is distinctive: it tells the story of the falls of Satan and Man in an epic style, and has been suggested as an influence for Beowulf , and even, perhaps, for Milton's Paradise Lost . [9] [10]

Exodus

Exodus is not a paraphrase of the biblical book, but rather a retelling of the story of the Israelites' Flight from Egypt and the Crossing of the Red Sea in the manner of a "heroic epic", much like Old English poems Andreas , Judith , or even the Beowulf . It is one of the densest, most allusive and complex poems in Old English, and is the focus of much critical debate.

Exodus brings a traditional "heroic style" to its biblical subject-matter. Moses is treated as a general, and military imagery pervades the battle scenes. The destruction of the Egyptians in the Red Sea is narrated in much the same way as a formulaic battle scene from other Old English poems, including a 'Beast of Battle' motif very common in the poetry.

The main story is suspended at one point to tell the stories of Noah and Abraham's sacrifice of Isaac. Some scholars consider this change of subject a feature of the "epic style" comparable with the similar digressions in Beowulf, while others have proposed it is a later interpolation. Edward B. Irving edited the poem twice, 1955 and 1981: the first edition excerpted the Noah and Abraham portion as a separate poem; on later reflection, Irving recanted, admitting it was an integrated part of the Exodus poem. There appears to be justification in patristic sermons for connecting the crossing of the Red Sea with these topics.

In recent decades, attention has shifted away from the "heroic" aspects of Exodus to consider its densely allusive structure and possible typology. Peter J. Lucas, for instance, has argued that the poem is an allegorical treatment of the Christian's fight with the devil. The Crossing of the Red Sea has been seen as echoing the Baptismal liturgy and prefiguring the entrance into Heaven. The Pharaoh may be associated with Satan through some subtle verbal echoes. However, these readings are still controversial and much-debated. A more balanced view would accept that though certain intermittent parts of the narrative of Exodus merge into typological allusion, this is not sustained throughout the poem.

Daniel

A short paraphrase of the book of Daniel, dwelling particularly on the story of the Fiery Furnace, deals with the first five chapters of the Book of Daniel.

Christ and Satan

A three-part poem detailing the Fall of Satan, Christ's harrowing of Hell (from the Apocryphal New Testament Gospel of Nicodemus ), and Christ's temptation in the desert.

Facsimiles

Digital facsimiles are available online and offline:

A complete digital facsimile with copious annotations, transcriptions and translations was released on CD format in 2004:

Editions

See also

Related Research Articles

<i>Beowulf</i> Old English epic poem

Beowulf is an Old English epic poem in the tradition of Germanic heroic legend consisting of 3,182 alliterative lines. It is one of the most important and most often translated works of Old English literature. The date of composition is a matter of contention among scholars; the only certain dating is for the manuscript, which was produced between 975 and 1025 AD. Scholars call the anonymous author the "Beowulf poet". The story is set in pagan Scandinavia in the 5th and 6th centuries. Beowulf, a hero of the Geats, comes to the aid of Hrothgar, the king of the Danes, whose mead hall Heorot has been under attack by the monster Grendel for twelve years. After Beowulf slays him, Grendel's mother takes revenge and is in turn defeated. Victorious, Beowulf goes home to Geatland and becomes king of the Geats. Fifty years later, Beowulf defeats a dragon, but is mortally wounded in the battle. After his death, his attendants cremate his body and erect a barrow on a headland in his memory.

Old English literature refers to poetry and prose written in Old English in early medieval England, from the 7th century to the decades after the Norman Conquest of 1066, a period often termed Anglo-Saxon England. The 7th-century work Cædmon's Hymn is often considered as the oldest surviving poem in English, as it appears in an 8th-century copy of Bede's text, the Ecclesiastical History of the English People. Poetry written in the mid 12th century represents some of the latest post-Norman examples of Old English. Adherence to the grammatical rules of Old English is largely inconsistent in 12th-century work, and by the 13th century the grammar and syntax of Old English had almost completely deteriorated, giving way to the much larger Middle English corpus of literature.

<span class="mw-page-title-main">Cædmon</span> Ancient English poet

Cædmon is the earliest English poet whose name is known. A Northumbrian cowherd who cared for the animals at the double monastery of Streonæshalch during the abbacy of St. Hilda, he was originally ignorant of "the art of song" but learned to compose one night in the course of a dream, according to the 8th-century historian Bede. He later became a zealous monk and an accomplished and inspirational Christian poet.

Benjamin Thorpe was an English scholar of Anglo-Saxon literature.

Solomon and Saturn is the generic name given to four Old English works, which present a dialogue of riddles between Solomon, the king of Israel, and Saturn, identified in two of the poems as a prince of the Chaldeans.

The Old English Bible translations are the partial translations of the Bible prepared in medieval England into the Old English language. The translations are from Latin texts, not the original languages.

The Old English poem Judith describes the beheading of Assyrian general Holofernes by Israelite Judith of Bethulia. It is found in the same manuscript as the heroic poem Beowulf, the Nowell Codex, dated ca. 975–1025. The Old English poem is one of many retellings of the Holofernes–Judith tale as it was found in the Book of Judith, still present in the Catholic and Orthodox Christian Bibles. The other extant version is by Ælfric of Eynsham, late 10th-century Anglo-Saxon abbot and writer; his version is a homily of the tale.

<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.

<i>Heliand</i> Old Saxon poem

The Heliand is an epic alliterative verse poem in Old Saxon, written in the first half of the 9th century. The title means "savior" in Old Saxon, and the poem is a Biblical paraphrase that recounts the life of Jesus in the alliterative verse style of a Germanic epic. Heliand is the largest known work of written Old Saxon.

<span class="mw-page-title-main">Nowell Codex</span> Sole surviving manuscript of Beowulf

The Nowell Codex is the second of two manuscripts comprising the bound volume Cotton MS Vitellius A XV, one of the four major Old English poetic manuscripts. It is most famous as the manuscript containing the unique copy of the epic poem Beowulf. In addition to this, it contains first a fragment of The Life of Saint Christopher, then the more complete texts Wonders of the East and Letter of Alexander to Aristotle, and, after Beowulf, a poetic translation of Judith. Due to the fame of Beowulf, the Nowell Codex is also sometimes known simply as the Beowulf manuscript. The manuscript is located within the British Library with the rest of the Cotton collection.

<span class="mw-page-title-main">Franciscus Junius (the younger)</span>

Franciscus Junius , also known as François du Jon, was a pioneer of Germanic philology. As a collector of ancient manuscripts, he published the first modern editions of a number of important texts. In addition, he wrote the first comprehensive overview of ancient writings on the visual arts, which became a cornerstone of classical art theories throughout Europe.

<i>Genesis A</i>

Genesis A is an Old English poetic adaptation of about the first half of the biblical book of Genesis. The poem is fused with a passage known today as Genesis B, translated and interpolated from the Old Saxon Genesis.

<i>Genesis B</i>

Genesis B, also known as The Later Genesis, is a passage of Old English poetry describing the Fall of Satan and the Fall of Man, translated from an Old Saxon poem known as the Old Saxon Genesis. The passage known as Genesis B survives as an interpolation in a much longer Old English poem, the rest of which is known as Genesis A, which gives an otherwise fairly faithful translation of the biblical Book of Genesis. Genesis B comprises lines 235-851 of the whole poem.

<i>Christ and Satan</i> Old English alliterative poem

Christ and Satan is an anonymous Old English religious poem consisting of 729 lines of alliterative verse, contained in the Junius Manuscript.

<i>Wonders of the East</i> Circa AD 1000 Old English text

The Wonders of the East is an Old English prose text, probably written around AD 1000. It is accompanied by many illustrations and appears also in two other manuscripts, in both Latin and Old English. It describes a variety of odd, magical and barbaric creatures that inhabit Eastern regions, such as Babylonia, Persia, Egypt, and India. The Wonders can be found in three extant manuscripts from the 11th and 12th centuries, the earliest of these being the famous Nowell Codex, which is also the only manuscript containing Beowulf. The Old English text was originally translated from a Latin text now referred to as De rebus in Oriente mirabilibus, and remains mostly faithful to the Latin original.

<i>Daniel</i> (Old English poem) Anonymous Old English poem based on the biblical Book of Daniel

Daniel is an anonymous Old English poem based loosely on the Biblical Book of Daniel, found in the Junius Manuscript. The author and the date of Daniel are unknown. Critics have argued that Cædmon is the author of the poem, but this theory has been since disproven. Daniel, as it is preserved, is 764 lines long. There have been numerous arguments that there was originally more to this poem than survives today. The majority of scholars, however, dismiss these arguments with the evidence that the text finishes at the bottom of a page, and that there is a simple point, which translators assume indicates the end of a complete sentence. Daniel contains a plethora of lines which Old English scholars refer to as “hypermetric” or long.

<i>Exodus</i> (poem)

Exodus is the title given to an Old English alliterative poem in the 10th century Junius manuscript. Exodus is not a paraphrase of the biblical book, but rather a re-telling of the story of the Israelites' flight from Egyptian captivity and the Crossing of the Red Sea in the manner of a "heroic epic", much like Old English poems Andreas, Judith, or even Beowulf. It is one of the densest, most allusive and complex poems in Old English, and is the focus of much critical debate.

<span class="mw-page-title-main">Old English Hexateuch</span>

The Old English Hexateuch, or Aelfric Paraphrase, is the collaborative project of the late Anglo-Saxon period that translated the six books of the Hexateuch into Old English, presumably under the editorship of Abbot Ælfric of Eynsham. It is the first English vernacular translation of the first six books of the Old Testament, i.e. the five books of the Torah and Joshua. It was probably made for use by lay people.

<span class="mw-page-title-main">Cædmon's Hymn</span> Old English poem composed 658 to 680

Cædmon's Hymn is a short Old English poem attributed to Cædmon, a supposedly illiterate and unmusical cow-herder who was, according to the Northumbrian monk Bede, miraculously empowered to sing in honour of God the Creator. The poem is Cædmon's only known composition.

Hatton Gospels is the name now given to a manuscript produced in the late 12th century or early 13th century. It contains a translation of the four gospels into the West Saxon dialect of Old English. It is a nearly complete gospel book, missing only a small part of the Gospel of Luke. It is now in the Bodleian Library, Oxford, as MS Hatton 38. The fullest description of the manuscript is by Takako Kato, in Treharne, et al., eds., Production and Use of English Manuscripts, 1020-1220.

References

  1. Saltzman, Benjamin A. (January 2017). "Junius Manuscript (Encyclopedia of British Medieval Literature, 2017)". Encyclopedia of British Medieval Literature.
  2. Lockett, Leslie (2002). "An integrated re-examination of the dating of Oxford, Bodleian Library, Junius 11". Anglo-Saxon England. 31: 141–173. doi:10.1017/S0263675102000066. JSTOR   44510560. S2CID   161744163.
  3. Broderick 1983, pp. 175–176.
  4. Broderick 1983.
  5. Broderick 1983, p. 162, n. 4.
  6. Raw 1976, p. 135.
  7. 1 2 Wrenn 1967, p. 99.
  8. Breul 1898, p. 174.
  9. Lever, J. W. (1947). "Paradise Lost and the Anglo-Saxon Tradition". The Review of English Studies. 23 (90): 97–106. doi:10.1093/res/os-XXIII.90.97. JSTOR   509621 via JSTOR.
  10. W. F. Bolton (1974). "A Further Echo of the Old English Genesis in Milton's Paradise Lost". The Review of English Studies. 25 (97): 58–61. doi:10.1093/res/XXV.97.58. JSTOR   514207.

Further reading