The Owl and the Nightingale

Last updated

The Owl and the Nightingale
Altercatio inter filomenam et bubonem
Oxford, Jesus College, MS. 29, fol. 156r.jpg
Opening page of The Owl and the Nightingale: Oxford, Jesus College, MS. 29, fol. 156r
Also known asHule and the Nightingale
Date12th or 13th century
Manuscript(s)(1) British Library Cotton MS Caligula A IX; (2) Oxford, Jesus College, MS 29. Written in the 2nd half of the 13th century

The Owl and the Nightingale (Latin : Altercatio inter filomenam et bubonem) is a twelfth- or thirteenth-century Middle English poem detailing a debate between an owl and a nightingale as overheard by the poem's narrator. It is the earliest example in Middle English of a literary form known as debate poetry (or verse contest). [1]

Contents

Verse contests from this time period were usually written in Anglo-Norman or Latin. This poem shows the influence of French linguistic, literary, and rhetorical techniques. After the Norman conquest, French became a predominant language in England, but English was still widespread and recognized as an acceptable language for poetry, if only burlesque debates.

The dating of the poem is uncertain. The poem includes a prayer for the soul of the "king Henri", but it is unclear from the context if the deceased monarch mentioned in the prayer is Henry II of England (who died in 1189) or his grandson Henry III of England (who died in 1272). According to one scholarly theory, the nightingale of the poem specifically represents Henry II. Which would mean that the rival character of the poem (the owl) represents one of Henry's political rivals, Thomas Becket, the Archbishop of Canterbury.

Date, authorship and provenance

There is no certain information about the poem's author, date of composition or origin.

Nicholas of Guildford is mentioned several times in the text as the man best suited to judge which bird presents the strongest argument. His character never actually makes an appearance, and the poem ends with the debate unresolved and the owl and nightingale flying off in search of Nicholas. Some critics speculate that the most likely reason for the mention of Nicholas of Guildford in the poem is because he is the author. However, in the introduction to the latest translation on the text, Neil Cartlidge reminds the reader that despite the general acceptance of Nicholas as author "... there is no firm evidence to support such an identification and no certain trace of the existence of any Nicholas of Guildford, priest of Portesham, beyond the text itself". [2] Additionally, there has been academic discussion on whether The Owl and the Nightingale could have been written by a religious group of nuns with other religious women as their target audience. [3]

It is equally difficult to establish an exact date when The Owl and the Nightingale was first written. The two surviving manuscripts are thought to be copied from one exemplar, and they are dated to the second half of the 13th century. In lines 1091–2, the nightingale prays for the soul of "king Henri", which is thought to reference "either the death of Henry II of England in 1189 or of Henry III of England in 1272". [2] Scholars see no evidence that the poem predates the surviving manuscripts by many years. It is possible that the poem was written in the 12th or 13th century; Cartlidge argues that it is from after the death of Henry III in 1272. [4]

Linguistic evidence suggests the poem's origins lie in Kent or a neighbouring region, but there is little evidence to support this theory. Because The Owl and the Nightingale cannot be accurately dated, it is nearly impossible to properly reconstruct the original dialect. Recent scholarship also acknowledges that provenance could be anywhere in Wessex, the Home Counties or the south-west Midlands. [2]

Manuscripts

The Owl and the Nightingale. Oxford, Jesus College, M.S. 29. ff. 156-68. ll. 1-13 The Owl and the Nightingale2.JPG
The Owl and the Nightingale. Oxford, Jesus College, M.S. 29. ff. 156-68. ll. 1-13
The Owl and the Nightingale. London, British Library, Cotton MS Caligula A.IX, ff. 233-46. ll. 1-16 The Owl and the Nightingale1.JPG
The Owl and the Nightingale. London, British Library, Cotton MS Caligula A.IX, ff. 233-46. ll. 1-16

There are two known manuscripts of The Owl and the Nightingale: ff. 156–68 of Jesus College, Oxford, MS. 29 and ff. 233–46 of British Library, Cotton MS. Caligula A. ix. [5] Both are bound together in collections of other works. They are both estimated to be written in the latter half of the 13th century and copied from one exemplar which is now lost [6]

Jesus College, Oxford, MS. 29:

This manuscript, given to Jesus College between 1684 and 1697 by rector Thomas Wilkins, contains 33 texts in English, Anglo Norman, and Latin. All of the script is in one hand and written in a plain, amateurish style. [6] The Owl and Nightingale is written in two columns with some capital letters in blue and red but no illumination.

Cotton Caligula A.IX:

This manuscript contains 13 texts in English and Anglo Norman, most of which were probably bound together from the beginning despite Cotton’s method of organizing disparate manuscripts into collections. The text, written by at least two different scribes, is in two columns with some capital letters in red and no illumination. The script is a professional, gothic bookhand. This manuscript has a 19th-century binding and shows no evidence of whom the previous owner(s) may have been. [6]

Summary

The poem consists entirely of a fierce debate between the eponymous owl and nightingale, as overheard by an unidentified narrator. When he first happens upon them, the Nightingale is perched on a blossom-covered branch, and the Owl is sitting on a bough overgrown with ivy. The Nightingale begins the argument by noting the Owl's physique, calling her ugly and unclean. The Owl proposes that they proceed civilly and reasonably in their debate, and the Nightingale suggests consulting Nicholas of Guildford, who, although frivolous in his youth, is now a reasonable judge. However, the Nightingale immediately goes on to shame the Owl for the screeches and shrieks she produces, and equates her active time of night with vices and hatred. The Owl in turn posits that the Nightingale's continuous noise is excessive and boring.

The Nightingale replies that the song of the Owl brings unwanted gloom, while her own is joyous and reflects the beauty of the world. The Owl is quick to reply that Nightingales only sing in summer, when men's minds are filled with lechery. Furthermore, singing is the Nightingale's only talent. The Owl has more valuable skills, like servicing churches by ridding them of rats. The Nightingale claims she too is helpful to the Church, since her songs invoke the glories of Heaven, and encourage churchgoers to be more devout. The Owl counters that before people can reach Heaven, they must repent their sins. Her mournful, haunting song makes them reconsider their decisions. She further states that the Nightingale's gay melodies can entice women to adultery and promiscuity. It is the nature of women to be frail, the Nightingale claims, and any sins they might commit in maidenhood are forgiven once they are married. It is rather the fault of men, for taking advantage of this weakness in maidens.

The Nightingale, not to be outdone, claims that the Owl is of no use except when dead, since farmers use her corpse as a scarecrow. The Owl gives a positive slant to this charge by inferring that she helps men even after death. This is not seen as a sufficient refutation to the Nightingale, and she calls other birds to jeer at the Owl. The Owl threatens to assemble her predatory friends, but before the tension can escalate further, the Wren descends to quiet the quarrel. The birds ultimately decide to defer judgment of their case to Nicholas of Guildford, who lives at Portesham in Dorset.

There is a brief digression about the merits of Nicholas and how unfortunate it is that he is unappreciated and underpaid by bishops and wealthy men. The Owl and Nightingale agree to find the wise man and the Owl claims that her memory is so excellent that she can repeat every word of the argument when they arrive. However, the reader never learns which bird bests her opponent at the debate; the poem ends with the two flying off in search of Nicholas.

Structure

Style and form

The text is composed of rhyming octosyllabic couplets, generally following the poetic construction of iambic tetrameter.

Jesus College Edition:
Þe bloſtme. gynneþ ſpringe & ſpred
Boþe in treo & ek in mede.
Þe lilie myd hire fayre ylite.
Welcomeþ me myd þeyh þu hit wite.
Bid me myd hire fayre bleo.
Þat ich ſchulle to hire fleo.

[lines 437–442]

Modern English translation:
The blossoms quickly spring and swell
on every tree and in the dell:
The lilies with their pure white glow
Welcome me – as well you know –
And bid me by their handsome hues
to come to them whenever I choose.

Iambic tetrameter, while commonly used to create flowing lyricism and ease of reading, can quickly become monotonous, with the repetitive pattern distracting from the subject matter. The poet avoids this by including variety in his meter, occasionally adding or omitting syllables. The poem is also rife with imagery, alliteration, and assonance.

Jesus College Edition:
Þe Nihtegale bigon þo ſpeke
In one hurne of one beche
& sat vp one vayre bowe.
Þat were abute bloſtome ynowe.
In ore vaſte þikke hegge.
Imeynd myd ſpire. & grene ſegge.

[lines 13–18]

Modern English translation:
The Nightingale began the match
Off in a corner, on a fallow patch,
sitting high on the branch of a tree
Where blossoms bloomed most handsomely
above a thick protective hedge
Grown up in rushes and green sedge.

The poem's language is not superfluously dense or grandiloquent. The birds' dialogue is colloquial, and their insults are scathing. The analogies employed are also rural, equating the Nightingale's song to the barbarous speech of an Irish priest ("Þu chatereſt ſo doþ on Yris preſt" [322]), [7] referring to fox hunts, and commenting on the use and practicality of scarecrows.

Genre

Medieval debate poetry was popular in the twelfth and thirteenth centuries, and this poem draws on their structure, mimicking legal suits of the time. Each bird charges the other with an accusation, and brings forth evidence to support her claim. [8] Proverbs are cited as a rhetorical argument from authority. However, the birds' rhetorical techniques are highly flawed. The birds' attack strategies rely on belittlement, condescension, and analogising their opponent's habits to unsavoury people or things. [9]

Jesus Oxford Edition:
Þu art lodlich to biholde.
And þu art loþ in money volde.
Þi body iſ ſcort, þi ſwere iſ ſmal.
Gretture iſ þin heued ne þu al

[lines 71–74]

Modern English translation:
You'll be a monster all your days
For you're grotesque in many ways:
Your body's short; your neck is small;
Your head's the largest part of all…

The animals' defence is founded on self-praise, as each bird justifies her behaviours and attempts to show the benefits in her own actions. However, the Owl berates the Nightingale for a quality she herself possesses, and the Nightingale's self-defence argument follows the same logic as offered by the Owl. [10] Both use their song as a way to encourage proper religious thought and behaviour. The Nightingale simulates the auditory pleasures of heaven,

Jesus Oxford Edition:
& heo beoþ alle for me þe gladdere:
& to þe ſong e beoþ þe raddure.
Ich warny men to heore gode.
Þat hi beon blyþe on heore mode.
& bidden þat hi moten iſeche.
Þat ilche ſong þat euer if eche.

[lines 736–742]

Modern English translation:
And helped by me, however meagerly,
They sing out all their hymns more eagerly.
Thus I warn them, for their good,
to contemplate in a joyful mood,
and bid them to seek earnestly
the hymn that rings eternally.

while the Owl coerces people to repent, and warns them of what awaits them should they sin.

Jesus Oxford Edition:
Ich wiſſe men myd myne ſonge.
Þat hi ne sunegi now iht longe.
Ich bidde heom þat heo iſwike.
Þat heom ſeolue ne be ſwike.
For betere iſ þat heo wepe here
Þan elleſ hwar beo deouele yuere.

[lines 927–932]

Modern English translation:
And by my song I teach all men
They'd better turn their backs on sin,
And warn them against evil ways
Lest they be fooled for all their days;
Far better weep a while before
Than burn in hell forevermore!

References and context

Jesus Oxford Edition:
& hwanne hi habbeþ me ofſlawe.
Heo anhoþ me in heore hawe.
Þar ich aſchevle pie & crowe.
From þan þat þer is iſowe.
Þah hit beo ſoþ. Ic do heom god.
& for heom ic ſchedde my blod.
Ic do heom god. Myd myne deþe.
[lines 1611–1617]
Modern English translation:
And later, when at last I die,
he hangs me, spitefully, on high
where I scare off magpies and crows
and save the seeds the farmer sows.
For evil, I return them good
and for mankind I shed my blood!
I help them even when I die..."

Interpretation, criticism, and analysis

Most scholars in the past have defined the work as an allegory, yet the difficulty of sustaining this method of analysis throughout the poem remains a challenge. These interpretations tend to characterise each principal figure in polar opposition to the other, and since scholar Kathryn Hume's work on the text has encouraged other scholars to turn to format and structure rather than symbolic characterisation. [12]

Scholars have also discussed The Owl and the Nightingale and its connection to themes of antisemitism due to the negative medieval association of owls with Jewish people. [13]

Disregarding an allegorical interpretation, critics have taken the position that the two figures of the text do represent symbolic depictions of people, institutions, and other forces. The question of date and authorship make any certainty about the text a challenge to interpretation. The most consistent theme in the piece is the determination of the birds to trounce their opponent no matter the lengths to which their argument must stretch. [2]

It has also been suggested that the owl and nightingale represent historical figures, which necessarily grounds these arguments in a very specific time. Scholar Anne Baldwin posits that the poem was written between 1174 and 1175, and that the nightingale represents King Henry II and the owl is Thomas Becket, Archbishop of Canterbury. [14]

Several scholars have focused on comparisons between the structures in the medieval legal system and that of the poem itself. The birds take turns presenting their arguments as they would have done in a contemporary court, while also structuring their arguments as legal defences and providing the opinions of authorities to strengthen their cases. [15] While the unknown date of creation yet again foils any certain comparison, analyses have ranged from imitations of 12th- or 13th-century court mechanisms to no actual comparison, with acknowledgement that the author was indeed acquainted with judicial proceedings. [15] In 1994, Monica Potkay also proposed that the legal system on which the poem is based is that of natural rather than English "common" law, a legal framework predicated on God's power over the Earth and its inhabitants.

In short, there remains no consensus regarding the ultimate analysis of this enigmatic work. Without a definite provenance and authorship, the possibility of a positive identification of the symbolism within the text is limited.

Editions and translations

Related Research Articles

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">Julian of Norwich</span> English theologian and anchoress (1343 – after 1416)

Julian of Norwich, also known as Juliana of Norwich, the Lady Julian, Dame Julian or Mother Julian, was an English anchoress of the Middle Ages. Her writings, now known as Revelations of Divine Love, are the earliest surviving English language works by a woman, although it is possible that some anonymous works may have had female authors. They are also the only surviving English language works by an anchoress.

Asser was a Welsh monk from St David's, Dyfed, who became Bishop of Sherborne in the 890s. About 885 he was asked by Alfred the Great to leave St David's and join the circle of learned men whom Alfred was recruiting for his court. After spending a year at Caerwent because of illness, Asser accepted.

Layamon or Laghamon – spelled Laȝamon or Laȝamonn in his time, occasionally written Lawman – was an English poet of the late 12th/early 13th century and author of the Brut, a notable work that was the first to present the legends of Arthur and the Knights of the Round Table in English poetry.

<i>Pearl</i> (poem) 14th-century English poem

Pearl is a late 14th-century Middle English poem that is considered one of the most important surviving Middle English works. With elements of medieval allegory and from the dream vision genre, the poem is written in a North-West Midlands variety of Middle English and is highly—though not consistently—alliterative; there is, among other stylistic features, a complex system of stanza-linking.

<span class="mw-page-title-main">Junius manuscript</span> Tenth century illustrated manuscript in the collections of the Bodleian Library

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. 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.

The Cursor Mundi is an early 14th-century religious poem written in Northumbrian Middle English that presents an extensive retelling of the history of Christianity from the creation to the doomsday. The poem is long, composed of almost 30,000 lines, but shows considerable artistic skill. In spite of the immense mass of material with which it deals, it is well proportioned, and the narrative is lucid and easy.

<i>Ancrene Wisse</i>

Ancrene Wisse is an anonymous monastic rule for female anchoresses written in the early 13th century.

<i>Heliand</i>

The Heliand is an epic alliterative verse poem in Old Saxon, written in the first half of the 9th century. The title means healer 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">Thomas Hoccleve</span> English poet (1368/1369–1426)

Thomas Hoccleve or Occleve (1368/69–1426) was a key figure in 15th-century Middle English literature, significant for promoting Chaucer as "the father of English literature", and as a poet in his own right. His poetry, especially his longest work, the didactic work Regement of Princes, was extremely popular in the fifteenth century, but went largely ignored until the late twentieth century, when it was re-examined by scholars, particularly John Burrow. Today he is most well known for his Series, which includes the earliest autobiographical description of mental illness in English, and for his extensive scribal activity. Three holographs of his poetry have survived, and he also copied literary manuscripts by other writers. As a clerk of the Office of the Privy Seal, he wrote hundreds of documents in French and Latin.

Thomas Chestre was the author of a 14th-century Middle English romance Sir Launfal, a verse romance of 1045 lines based ultimately on Marie de France's Breton lay Lanval. He was possibly also the author of the 2200-line Libeaus Desconus, a story of Sir Gawain's son Gingalain based upon similar traditions to those that inspired Renaut de Beaujeu's late-12th-century or early-13th-century Old French romance Le Bel Inconnu, and also possibly of a Middle English retelling of the mid-13th-century Old French romance Octavian. Geoffrey Chaucer parodied Libeaus Desconus, among other Middle English romances, in his Canterbury Tale of Sir Thopas.

Sir Launfal is a 1045-line Middle English romance or Breton lay written by Thomas Chestre dating from the late 14th century. It is based primarily on the 538-line Middle English poem Sir Landevale, which in turn was based on Marie de France's lai Lanval, written in a form of French understood in the courts of both England and France in the 12th century. Sir Launfal retains the basic story told by Marie and retold in Sir Landevale, augmented with material from an Old French lai Graelent and a lost romance that possibly featured a giant named Sir Valentyne. This is in line with Thomas Chestre's eclectic way of creating his poetry.

Layamon's Brut, also known as The Chronicle of Britain, is a Middle English alliterative verse poem compiled and recast by the English priest Layamon. Layamon's Brut is 16,096 lines long and narrates a fictionalized version of the history of Britain up to the Early Middle Ages. It is the first work of history written in English since the Anglo-Saxon Chronicle. Named for Britain's mythical founder, Brutus of Troy, the poem is largely based on the Anglo-Norman French Roman de Brut by Wace, which is in turn a version of Geoffrey of Monmouth's Latin Historia Regum Britanniae. Layamon's poem, however, is longer than both and includes an enlarged section on the life and exploits of King Arthur. It is written in the alliterative verse style commonly used in Middle English poetry by rhyming chroniclers, the two halves of the alliterative lines being often linked by rhyme as well as by alliteration.

<span class="mw-page-title-main">Byrhtferth</span> English Christian monk

Byrhtferth was a priest and monk who lived at Ramsey Abbey in Huntingdonshire in England. He had a deep impact on the intellectual life of later Anglo-Saxon England and wrote many computistic, hagiographic, and historical works. He was a leading man of science and best known as the author of many different works. His Manual (Enchiridion), a scientific textbook, is Byrhtferth's best known work.

<i>Revelations of Divine Love</i> Medieval book of Christian mystical devotions by Julian of Norwich

Revelations of Divine Love is a medieval book of Christian mystical devotions. Containing 87 chapters, the work was written between the 14th and 15th centuries by Julian of Norwich, about whom almost nothing is known. It is the earliest surviving example of a book in the English language known to have been written by a woman. It is also the earliest surviving work written by an English anchorite or anchoress.

Medieval debate poetry was a genre of poems popular in England and France during the late medieval period. The same type of debate poems broadly existed in the ancient and medieval Near Eastern literatures.

The title Quadripartitus refers to an extensive legal collection compiled during the reign of Henry I, king of England (1100–1135). The work consists of Anglo-Saxon legal materials in Latin translation as well as a number of Latin texts of legal interest that were produced after the Conquest. It ranks as the largest surviving medieval collection of pre-Conquest law and is the second to have been produced during Henry I's reign, after that contained in Cambridge, Corpus Christi College MS 383. First compiled for the use of Henry I's jurists and administrators, the Quadripartitus enjoyed immense interest for a considerable time afterwards and was consulted by legal scholars, including Henry de Bracton in the thirteenth century and John Fortescue in the fifteenth.

The Floure and the Leafe is an anonymous Middle English allegorical poem in 595 lines of rhyme royal, written around 1470. During the 17th, 18th, and most of the 19th century it was mistakenly believed to be the work of Geoffrey Chaucer, and was generally considered to be one of his finest poems. The name of the author is not known but the poem presents itself as the work of a woman, and some critics are inclined to take this at face value. The poet was certainly well-read, there being a number of echoes of earlier writers in the poem, including Geoffrey Chaucer, John Lydgate, John Gower, Andreas Capellanus, Guillaume de Lorris, Guillaume de Machaut, Jean Froissart, Eustache Deschamps, Christine de Pizan, and the authors of the "Lai du Trot" and the Kingis Quair.

The Kentish Royal Legend is a diverse group of Medieval texts which describe a wide circle of members of the royal family of Kent from the 7th to 8th centuries AD. Key elements include the descendants of Æthelberht of Kent over the next four generations; the establishment of various monasteries, most notably Minster-in-Thanet; and the lives of a number of Anglo-Saxon saints and the subsequent travels of their relics. Although it is described as a legend, and contains a number of implausible episodes, it is placed in a well attested historical context.

Chardri was an Anglo-Norman poet, probably from western England. His pen name is probably an anagram of Richard.

References

  1. English Language and Literature Timeline: 1090s: The Owl and the Nightingale, British Library's "Evolving Language" Archived 2011-02-20 at the Wayback Machine expedition (online and at the museum), 2011.
  2. 1 2 3 4 Cartlidge, Neil (2001). The owl and the nightingale: Text and translation. Exeter: University of Exeter Press. ISBN   0-85989-690-0. OCLC   47356230.
  3. Barratt, Alexandra (1987). "Flying in the face of tradition: a new view of The Owl and the Nightingale". University of Toronto Quarterly. 56 (4): 471-485. doi:10.3138/utq.56.4.471. S2CID   170138375.
  4. Cartlidge (1996). "The date of The owl and the nightingale". Medium Ævum. 65 (2): 230–247. doi:10.2307/43629849. JSTOR   43629849.
  5. Dunning, Andrew (2022). "Jesus College MS. 29". Medieval Manuscripts in Oxford Libraries.
  6. 1 2 3 Ker, N. R., ed. (1963). The Owl and the Nightingale: Reproduced in Facsimile. London: Oxford University Press.
  7. Cannon, Christopher (2004). The Grounds of English Literature . Oxford: Oxford University Press. ISBN   978-0-19-927082-8.
  8. Wilson, R. M. 'VII The Owl and the Nightingale.' Early Middle English Literature. [London]: Methuen &, 1968. 149-69.
  9. Treharne, Elaine M., and Greg Walker. The Oxford Handbook of Medieval Literature in English. Oxford: Oxford UP, 2010.
  10. Gardner, John. The Alliterative Morte Arthure, The Owl and the Nightingale and Five Other Middle English Poems. Carbondale, IL: Southern Illinois UP, 1979.
  11. Mann, Jill. From Aesop to Reynard: Beast Literature in Medieval Britain. Oxford: Oxford UP, 2009.
  12. Matlock, Wendy A. (October 2010). "Law and violence in The owl and the nightingale". The Journal of English and Germanic Philology. 109 (4): 446–467. doi:10.5406/jenglgermphil.109.4.0446. ISSN   0363-6941.
  13. Goodrich, Micah James (2020). "The Flyting of The Owl and the Nightingale: Animacy, Antisemitism, and Species Division". Early Middle English. 2 (1): 1-31. ISSN   2516-9092 . Retrieved 22 March 2023.
  14. Baldwin, Anne W. (April 1967). "Henry II and The Owl and the Nightingale". The Journal of English and Germanic Philology. 66 (2): 207–229. JSTOR   27705311.
  15. 1 2 Potkay, Monica Brzezinski (June 1994). "Natural law in the Owl and the Nightingale". Chaucer Review . 28 (4): 368–383. JSTOR   25095860.

Further reading