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The Anglo-Saxon World: An Anthology
Beowulf, The Battle of Maldon, The Dream of the Rood, The Wanderer, and The Seafarer are among the greatest surviving Anglo-Saxon poems. They, and many their treasures, are included in The Anglo-Saxon World: hronicles, laws and letters, charters and charms, and above ll superb poems. Here is a word picture of a people who came to these islands as pagans and yet within two hundred years had become Christians, to such effect that England was the centre of missionary endeavour and, for a time, the heart of European civilization.
Includes:
Deor
The Finnesburh fragment
Waldere
The battle of Maldon
The battle of Brunanburh
The laws of Wihtred
Trial by ordeal
Canute's letter to the people of England
The Anglo-Saxon chronicle. Vortigern's invitation (449) ; Cynewulf and Cyneheard (757) ; Fiery dragons in Northumbria (793) ; Ashdown and other engagements (878) ; King Alfred and Guthrum (878) ; Stamford Bridge and Hastings (1066)
The wanderer
The seafarer
The wife's lament
The husband's message
Wulf
The ruin
Ohthere's voyage to the white sea
Wulfstan's visit to Estonia
Beowulf
King Edwin's council
Caedmon's vision
Cuthbert's death and disinterment
Bede on himself
From Pope Gregory I to Candidus
From Boniface to Fulrad, Abbot of St. Denis
From Cuthbert, Abbot of Wearmouth, to Lul
From Alcuin to Ethelred, King of Northumbria
From Charlemagne to Offa, King of Mercia
From Radbrod, Prior of St Samson's at Dol, to King Æthelstan
Caedmon's hymn
Advent lyrics I, II and VII
The dream of the rood
Durham
Bede's death song
Life of King Alfred (extract)
Preface to St Gregory's Pastoral care
A colloquy
The passion of St Edmund
Thirty-one riddles
A grant of land at Crediton
An estate memorandum : duties and perquisites
A marriage agreement
A manumission
The will of King Alfred
Three charms
Bald's Leechbook (extract)
[Excerpt] from the Phoenix
The panther
The whale
The sermon of the wolf to the English
The fortunes of men
Includes:
Deor
The Finnesburh fragment
Waldere
The battle of Maldon
The battle of Brunanburh
The laws of Wihtred
Trial by ordeal
Canute's letter to the people of England
The Anglo-Saxon chronicle. Vortigern's invitation (449) ; Cynewulf and Cyneheard (757) ; Fiery dragons in Northumbria (793) ; Ashdown and other engagements (878) ; King Alfred and Guthrum (878) ; Stamford Bridge and Hastings (1066)
The wanderer
The seafarer
The wife's lament
The husband's message
Wulf
The ruin
Ohthere's voyage to the white sea
Wulfstan's visit to Estonia
Beowulf
King Edwin's council
Caedmon's vision
Cuthbert's death and disinterment
Bede on himself
From Pope Gregory I to Candidus
From Boniface to Fulrad, Abbot of St. Denis
From Cuthbert, Abbot of Wearmouth, to Lul
From Alcuin to Ethelred, King of Northumbria
From Charlemagne to Offa, King of Mercia
From Radbrod, Prior of St Samson's at Dol, to King Æthelstan
Caedmon's hymn
Advent lyrics I, II and VII
The dream of the rood
Durham
Bede's death song
Life of King Alfred (extract)
Preface to St Gregory's Pastoral care
A colloquy
The passion of St Edmund
Thirty-one riddles
A grant of land at Crediton
An estate memorandum : duties and perquisites
A marriage agreement
A manumission
The will of King Alfred
Three charms
Bald's Leechbook (extract)
[Excerpt] from the Phoenix
The panther
The whale
The sermon of the wolf to the English
The fortunes of men
320 pages, Paperback
First published January 1, 1982
42 people are currently reading
2219 people want to read
About the author
Kevin Crossley-Holland
206 books245 followersKevin Crossley-Holland is an English poet and prize-winning author for children. His books include Waterslain Angels, a detective story set in north Norfolk in 1955, and Moored Man: A Cycle of North Norfolk Poems; Gatty's Tale, a medieval pilgrimage novel; and the Arthur trilogy (The Seeing Stone, At the Crossing-Places and King of the Middle March), which combines historical fiction with the retelling of Arthurian legend.
The Seeing Stone won the Guardian Children’s Fiction Award and the Smarties Prize Bronze Medal. The Arthur trilogy has won worldwide critical acclaim and has been translated into 21 languages.
Crossley-Holland has translated Beowulf from the Anglo-Saxon, and his retellings of traditional tales include The Penguin Book of Norse Myths and British Folk Tales (reissued as The Magic Lands). His collaborations with composers include two operas with Nicola Lefanu ("The Green Children" and "The Wildman") and one with Rupert Bawden, "The Sailor’s Tale"; song cycles with Sir Arthur Bliss and William Mathias; and a carol with Stephen Paulus for King’s College, Cambridge. His play, The Wuffings, (co-authored with Ivan Cutting) was produced by Eastern Angles in 1997.
He often lectures abroad on behalf of the British Council, regularly leads sessions for teachers and librarians, and visits primary and secondary schools. He offers poetry and prose workshops and talks on the Anglo-Saxons and Vikings, King Arthur, heroines and heroes, and myth, legend and folk-tale.
After seven years teaching in Minnesota, where he held an Endowed Chair in the Humanities, Kevin Crossley-Holland returned to the north Norfolk coast in East Anglia, where he now lives.
He has a Minnesotan wife, Linda, two sons (Kieran and Dominic) and two daughters (Oenone and Eleanor). He is an Honorary Fellow of St. Edmund Hall, Oxford, a patron of the Society of Storytelling and a Fellow of the Royal Society of Literature.
The Seeing Stone won the Guardian Children’s Fiction Award and the Smarties Prize Bronze Medal. The Arthur trilogy has won worldwide critical acclaim and has been translated into 21 languages.
Crossley-Holland has translated Beowulf from the Anglo-Saxon, and his retellings of traditional tales include The Penguin Book of Norse Myths and British Folk Tales (reissued as The Magic Lands). His collaborations with composers include two operas with Nicola Lefanu ("The Green Children" and "The Wildman") and one with Rupert Bawden, "The Sailor’s Tale"; song cycles with Sir Arthur Bliss and William Mathias; and a carol with Stephen Paulus for King’s College, Cambridge. His play, The Wuffings, (co-authored with Ivan Cutting) was produced by Eastern Angles in 1997.
He often lectures abroad on behalf of the British Council, regularly leads sessions for teachers and librarians, and visits primary and secondary schools. He offers poetry and prose workshops and talks on the Anglo-Saxons and Vikings, King Arthur, heroines and heroes, and myth, legend and folk-tale.
After seven years teaching in Minnesota, where he held an Endowed Chair in the Humanities, Kevin Crossley-Holland returned to the north Norfolk coast in East Anglia, where he now lives.
He has a Minnesotan wife, Linda, two sons (Kieran and Dominic) and two daughters (Oenone and Eleanor). He is an Honorary Fellow of St. Edmund Hall, Oxford, a patron of the Society of Storytelling and a Fellow of the Royal Society of Literature.
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June 22, 2018Contains a large proportion of all Anglo-Saxon poetry including Beowulf, the Dream of the Rood (the cross that Christ was crucified on tells us about it's day) , Deor, the Wanderer, the Battle of Maldon (Saxons trap Vikings on a tidal island and are picking them off one by one until the Vikings say 'real men would fight us man to man' the Saxons think this a fair point and feeling embarrassed about their deficiency in manliness they invite the Vikings on to dry land for a fair fight wereupon the Vikings kill most of them, a couple survive to compose this poem though) others.
Some examples of riddles from The Exeter Book Riddles, extracts from law codes, Asser's Life of Alfred, wills, The Anglo-Saxon Chronicle, sermons, letters, saints lives and other prose.
There is a brief general introduction and separate introductions to each section (epic, elegies, exploration etc) and brief bibliography with suggested further reading. This is a fine pocket sized selection that gives the reader a good taste of Anglo-Saxon England, it makes a good accompaniment to a survey history of the period.
Some examples of riddles from The Exeter Book Riddles, extracts from law codes, Asser's Life of Alfred, wills, The Anglo-Saxon Chronicle, sermons, letters, saints lives and other prose.
There is a brief general introduction and separate introductions to each section (epic, elegies, exploration etc) and brief bibliography with suggested further reading. This is a fine pocket sized selection that gives the reader a good taste of Anglo-Saxon England, it makes a good accompaniment to a survey history of the period.
January 22, 2015
Reading this book has been a lengthy business, because I keep returning to read passages and pieces that have become favourites within this lovely book; especially “The Ruin”. Hence it’s been a difficult book to ‘finish’.
I’m not so much as a one-time student of Anglo-Saxon, let alone an experienced academic in the subject. However, I do like the way that Crossley-Holland comes over as such a genuine and talented enthusiast. His website, http://www.kevincrossley-holland.com/ does nothing to dispel my appreciative thanks to him that his work has increased the scope of my knowledge of that period.
How very deeply astounded the Anglo-Saxons must have been to arrive in England, to be confronted by the literally massive evidence of an utterly decayed once-great (Roman) civilisation. In Crossley-Holland’s translation of “The Ruin”, I could visualise not only the patterns of lichens, but the very land-heave caused by the growth of weeds and larger vegetation. Was C.S. Lewis inspired by “The Ruin” when he sat down to write “Prince Caspian”, I wonder? Crossley-Holland’s translation of Beowulf left me pondering how uncommon it now is for people to come together to listen to a storyteller, maintaining shared ‘knowledge’, defining a community. Anonymity (whether real or believed) and use of modern computers fragments our society into so very many different communities. Perhaps over-population plays a part, too?
My education in British history began with the Norman Invasion in 1066. Crossley-Holland says, “…I hope only that it will prompt those who start on it to continue the journey and look further for themselves.” Well, with me, he’s certainly succeeding in his aim. The Anglo-Saxon world (this is about more than England) had been almost as dark as the blackout curtain hanging over the earlier British period of ‘King Arthur’ and the ‘Dark Ages’ (terms that Crossley-Holland has no need to use because they’re irrelevant in this book). Now my knowledge and appreciation of the roots, battle skills and culture of the Anglo-Saxon invaders and settlers of our land has been greatly enhanced. One feels oddly slightly more European for it, too!
I’m not so much as a one-time student of Anglo-Saxon, let alone an experienced academic in the subject. However, I do like the way that Crossley-Holland comes over as such a genuine and talented enthusiast. His website, http://www.kevincrossley-holland.com/ does nothing to dispel my appreciative thanks to him that his work has increased the scope of my knowledge of that period.
How very deeply astounded the Anglo-Saxons must have been to arrive in England, to be confronted by the literally massive evidence of an utterly decayed once-great (Roman) civilisation. In Crossley-Holland’s translation of “The Ruin”, I could visualise not only the patterns of lichens, but the very land-heave caused by the growth of weeds and larger vegetation. Was C.S. Lewis inspired by “The Ruin” when he sat down to write “Prince Caspian”, I wonder? Crossley-Holland’s translation of Beowulf left me pondering how uncommon it now is for people to come together to listen to a storyteller, maintaining shared ‘knowledge’, defining a community. Anonymity (whether real or believed) and use of modern computers fragments our society into so very many different communities. Perhaps over-population plays a part, too?
My education in British history began with the Norman Invasion in 1066. Crossley-Holland says, “…I hope only that it will prompt those who start on it to continue the journey and look further for themselves.” Well, with me, he’s certainly succeeding in his aim. The Anglo-Saxon world (this is about more than England) had been almost as dark as the blackout curtain hanging over the earlier British period of ‘King Arthur’ and the ‘Dark Ages’ (terms that Crossley-Holland has no need to use because they’re irrelevant in this book). Now my knowledge and appreciation of the roots, battle skills and culture of the Anglo-Saxon invaders and settlers of our land has been greatly enhanced. One feels oddly slightly more European for it, too!
October 11, 2020
I've always held the elitist classical view that the world ends at 192 AD and everything afterwords is a wasteland until Petrarch, but this book really changed my views. I've tried to read Sagas, King Arthur stories, and Beowulf. But that was to no avail, I always struggled to finish them. I wont say everything in this collection piqued my interest. The legal documents and the Anglo-Saxon Chronicle were too foreign in milieu to be interesting. I tried Beowulf once again to only end up with the same feelings. But what really changed my opinions of this period was the poetry and, of course, Bede.
All of the sudden, I was confronted by deeply moving poetry. Poetry that described all facets of Anglo-Saxon life. In my opinion, The Seafarer, The Wanderer, and The Battle of Maldon are all infinitely better than Beowulf and should enjoy a far better popularity. They are all complex poems that discuss topics ranging from human nature, loyalty and bravery, to the soothing nature of Christianity. The Ruins was also quite interesting for a reflection on looking back at Roman Britain through Anglo-Saxon eyes. And then there is Bede. Bede was the real surprise for me. The passages from his history were engaging and, most importantly, interesting to read. That these passages have me interested in reading the complete history speaks volumes.
At the end of the day, this book was worth it for introducing me to a side of the middle ages that wasnt Nordic mythologies or sagas. It showed me a far more interesting side that made me think that there is more to this period than vikings and Chivalry. Something worth looking into.
All of the sudden, I was confronted by deeply moving poetry. Poetry that described all facets of Anglo-Saxon life. In my opinion, The Seafarer, The Wanderer, and The Battle of Maldon are all infinitely better than Beowulf and should enjoy a far better popularity. They are all complex poems that discuss topics ranging from human nature, loyalty and bravery, to the soothing nature of Christianity. The Ruins was also quite interesting for a reflection on looking back at Roman Britain through Anglo-Saxon eyes. And then there is Bede. Bede was the real surprise for me. The passages from his history were engaging and, most importantly, interesting to read. That these passages have me interested in reading the complete history speaks volumes.
At the end of the day, this book was worth it for introducing me to a side of the middle ages that wasnt Nordic mythologies or sagas. It showed me a far more interesting side that made me think that there is more to this period than vikings and Chivalry. Something worth looking into.
January 19, 2012
A very good collection of quite a wide range of Anglo-Saxon verse, including Beowulf and other, less-known texts. They're good translations, if I might presume to judge: they're readable, they have good flow, and so far as I can tell -- it's been a while since I did Anglo-Saxon -- they're accurate.
Mostly needed this for my essay, but I'm glad I picked it up and looked through the rest.
Mostly needed this for my essay, but I'm glad I picked it up and looked through the rest.
April 15, 2014
The works in this anthology included every type of primary source - wills, charters, epic poems (like Beowulf), sermons, letters, etc. I especially enjoyed the riddles, and the poems of the Battle of Maldon and The Wanderer. The translations of all the works were excellent. It brought a modern understanding to the ancient texts without seeming too modern. I felt like Alfred the Great, Bede, and others (even Canute) were full of feeling and intelligence and tried to overcome huge obstacles (like a country-wide lack of education and being continually raided by "pirates from across the sea") in the best way they could. After reading these sources, you can understand how important words were to these people who lived in an oral tradition. Here is a moving example from a man who has recently lost his lord, and who nows mourns the loss of his friend and wanders looking for a new place in society where he can fit in:
The Wanderer
"There is no one still living to whom I dare open
the doors of my heart. I have no doubt
that it is a noble habit for a man
to bind fast all his heart's feelings,
guard his thoughts, whatever he is thinking....
dark clods of earth covered my gold-friend;
I left that place in wretchedness,
ploughed the icy waves with winter in my heart;
in sadness I sought far and wide
for a treasure-giver, for a man
who would welcome me into his mead-hall..."
The Wanderer
"There is no one still living to whom I dare open
the doors of my heart. I have no doubt
that it is a noble habit for a man
to bind fast all his heart's feelings,
guard his thoughts, whatever he is thinking....
dark clods of earth covered my gold-friend;
I left that place in wretchedness,
ploughed the icy waves with winter in my heart;
in sadness I sought far and wide
for a treasure-giver, for a man
who would welcome me into his mead-hall..."
May 26, 2014
A wide selection of poetry, epic battle literature, charms, letters, laws charters and almost everything else from the Anglo-Saxon age.I have only read parts of the entire compilation of works in the anthology.
The content is hugely varied, ranging from Beowulf to letters from the Pope to Saxon Kings, and naughty riddles, including my favourite short poem ‘The Wanderer’ in which a Warrior laments the loss of the brotherhood of his friends and fellowship of the Mead-hall after the death of his Lord.
The version of the poem included in this book did seem to be a bit of an over-literal translation in some places which appeared to detract from the poetic style but it is still and excellent introduction to the fascinating civilization of the Anglo Saxons.
My only gripe is that the author did not include a sampling of the works of Alcuin of York (which I would love to read) or extracts from Bede’s ‘On the Reckoning of Time’ especially as the Latter text clearly demonstrates that as early as the 7th century medieval people knew the earth was round.
The content is hugely varied, ranging from Beowulf to letters from the Pope to Saxon Kings, and naughty riddles, including my favourite short poem ‘The Wanderer’ in which a Warrior laments the loss of the brotherhood of his friends and fellowship of the Mead-hall after the death of his Lord.
The version of the poem included in this book did seem to be a bit of an over-literal translation in some places which appeared to detract from the poetic style but it is still and excellent introduction to the fascinating civilization of the Anglo Saxons.
My only gripe is that the author did not include a sampling of the works of Alcuin of York (which I would love to read) or extracts from Bede’s ‘On the Reckoning of Time’ especially as the Latter text clearly demonstrates that as early as the 7th century medieval people knew the earth was round.
July 21, 2019
This book is an anthology of writings from the Anglo-Saxon period of British literature. The texts run the range from allegories and sermons to heroic epics and legal documents. Of course, excerpts from The Anglo-Saxon Chronicle are included. The highlight is a full translation of Beowulf into modern English.
The period run from AD 400s (when the Romans departed from the British Isles) to 1066 (when the Normans made their conquest). The book is not in chronological order, however. Different topics are grouped together. The book contains plenty of non-fiction, including slightly boring legal documents which do give interesting insights into how people thought and what they expected in that time. Letters and histories also show what people were like. Poetry both heroic and Christian (though not always both at the same time) show the society's ideals of manhood and decent behavior. A bigger picture emerges from the variety of writings.
Several themes emerge from the texts. The Anglo-Saxons had an ongoing tension between their pagan roots and the Christian influence begun by Augustine of Canterbury, who started evangelizing in 597. The pagan notion of Fate, a fixed outcome for everyone's lives and for certain events, is put alongside divine providence, where the Judeo-Christian God lets people choose their actions freely but with the aid of grace. Beowulf is fated to fight Grendel, Grendel's vengeful mother, and a dragon, though he is empowered by his Christian faith to fight these demonic forces. Even with these elements, the epic poem is not Christian propaganda, just a rollicking good story of an amazing hero. The contrasting elements are held side-by-side and only make the story more intriguing. Legal documents invoke the Lord's blessing and ancient law and custom as they lay down legal precedents, land claims, and marriage contracts. The Anglo-Saxon society was a fascinating blend of cultures and ideas.
This book is a a great survey of primary sources from Britain's Anglo-Saxon period.
Highly recommended.
The period run from AD 400s (when the Romans departed from the British Isles) to 1066 (when the Normans made their conquest). The book is not in chronological order, however. Different topics are grouped together. The book contains plenty of non-fiction, including slightly boring legal documents which do give interesting insights into how people thought and what they expected in that time. Letters and histories also show what people were like. Poetry both heroic and Christian (though not always both at the same time) show the society's ideals of manhood and decent behavior. A bigger picture emerges from the variety of writings.
Several themes emerge from the texts. The Anglo-Saxons had an ongoing tension between their pagan roots and the Christian influence begun by Augustine of Canterbury, who started evangelizing in 597. The pagan notion of Fate, a fixed outcome for everyone's lives and for certain events, is put alongside divine providence, where the Judeo-Christian God lets people choose their actions freely but with the aid of grace. Beowulf is fated to fight Grendel, Grendel's vengeful mother, and a dragon, though he is empowered by his Christian faith to fight these demonic forces. Even with these elements, the epic poem is not Christian propaganda, just a rollicking good story of an amazing hero. The contrasting elements are held side-by-side and only make the story more intriguing. Legal documents invoke the Lord's blessing and ancient law and custom as they lay down legal precedents, land claims, and marriage contracts. The Anglo-Saxon society was a fascinating blend of cultures and ideas.
This book is a a great survey of primary sources from Britain's Anglo-Saxon period.
Highly recommended.
September 12, 2020
Loved every page of this wonderful collection. Apart from heroic poems, laws, elegies, explorer's accounts, stories about saints' lives, riddles, charters and wills, charms and remedies, allegories and sermons, it also contains my new favourite translation of Beowulf.
May 8, 2019
As far as anthologies go, this is just fine. It was a great way to find out what I want to read more of.
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January 25, 2024rip king alfred you would’ve loved public schools and paulo freire
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August 30, 2024Really fun learning about Anglo-Saxons & their ideologies!
July 17, 2025
it's fine in and of itself, I'm just not feeling it right now.
May 21, 2021
I read for class ... it was okay, I wouldn’t read it again.
August 19, 2017
As an introduction to English literature, this is the place to start.
The Anglo-Saxon Chronicle itself is an interesting document in that we have the beginnings of what life in England was like once Rome decided keeping that far-flung frontier garrisoned was not in their interests. And just like today when one military power leaves, a power vacuum is formed and everyone starts fighting to be top dog. A few things to keep in mind: when Cyneheard learns the king is visiting his mistress this is not an affair as we think of it, but it's as a concubine. Also of importance is the strength of family and blood. The only trustworthy relationships are those of your own blood, everyone else is suspect.
Of course the stand-out to an anthology like this is always Beowulf. I had never read Beowulf before so I wasn't burdened with having been introduced to this work too soon in high school. Why this is taught in high school is beyond me: it's too complex for most students and the parts that aren't are probably going to offend some litigious parent.
Luckily my professor, Dr Marvin, is beyond an expert in this field and was a remarkable guide through the world of Beowulf. His most interesting contribution to the analysis of the story comes from the point of view as a hunter. Heorot, the great hall, is attributed to a stag (the antlers on the frame) and is the heart of the society.
As part of our assignment I was assigned to gloss Beowulf, and so I chose the following section to discuss. I chose to explore the religious symbolism in the story as it relates to their society and the Covenant:
Beowulf and the cup of the New Covenant
“Then the lady of the Helmings walked about the hall,
offering the precious, ornamented cup
to old and young alike,” (Beowulf, 89)
In Beowulf, gift giving is an important act. The King gives rings to the people as payment (76, 140), weapons and armor are handed down through families (120), and treasures are rewarded for bravery (100, 121) or to solidify a truce (85). However, these earthly gifts are transitory and will eventually rust (143), whereas the gift of eternal salvation through Christ’s covenant with man is offered repeatedly in the mead halls by the peace-weaving women (124).
Christ’s covenant with man is that of an arbitrator, someone who will fight evil for us and intercede on our behalf before God. No longer does man alone have to bear the burden of upholding ancient laws to achieve God’s salvation, Christ offers us Grace instead. And as part of this deal Christ asks us to have faith in Him alone and to remember this agreement as part of a ritual. In the Book of Matthew, 22:20 (ESV), Christ tells his disciples “This cup that is poured out for you is the new covenant in my blood.” He asks them (and us) to drink in memory of Him as a symbol of their faith in Him to succeed.
The New Covenant, however, is exactly what is missing from the world of Beowulf. Not only is Christ’s Covenant unknown to these people, they are even ignorant of the ancient laws preceding it. No wonder then that the Danes have angered a terrible creature from the time before even the ancient laws were enacted. How can the Danes be merry in Heorot when they live in ignorance of the God who banished these monsters and giants? (77, 113)
When Beowulf attempts to rid the world of these terrors he is taking the burden of the Dane’s sin upon himself as Christ would for us; he is sacrificing himself. And we should pause here for a moment to reflect how complicated this image is because we have to remember that Hrothgar puts his faith in Beowulf as we would Christ. Hrothgar does not know Christ either, yet he behaves correctly in letting a savior take on the burden of sin for him since he is powerless to do so alone. Our author is not saying Beowulf is Christ, Beowulf eventually loses his earthly treasure (his life) when he puts faith only in himself (145). Beowulf is a false savior, but is not a dishonorable one and thus he was well rewarded in this life for his efforts.
Yet ignorance of Grace is still no excuse because the cup of Grace is offered to everyone, “young and old alike” (89) in the hall of life (Heorot). Hrothgar and his wife, Wealhtheow, understand the meaning of faith and grace, and she as a peace-weaver (124) offers this knowledge to everyone who might have it - she is very Christ-like in this regard. Even when the cup is stolen (130) and hidden away in a barrow, it does not rid the world of our salvation through Grace. Jealous evil in the guise of the dragon might guard this treasure from men, and so much time may pass that this Grace passes from all memory, but it is still there and even a lowly thief, or slave (131) can happen upon it and be rewarded with its gift, “begged [his Lord] for the bond of peace”, “and that unhappy man was granted his prayer”.
Thus the cup we see referred to over and over in the poem (89, 99, 103, 123, 124, 129), is truly the cup of the new Covenant filled with the blood of Christ, the true hero of mankind, according to our poet.
---
And another gloss I wrote as part of the larger theme of Forbidden Knowledge:
“For fifty winters,” (Beowulf 129) Beowulf ruled his people well yet what could have caused it all to go so wrong? Early in the tale we learn of Hengest’s vengeance when “the flashing sword” (Beowulf 102) is placed in his lap. Though peace had persisted through winter, now that it was spring and his people were no longer required to keep the peace, he sought his vengeance. Hengest’s revenge is a clue as to why a dragon has begun to terrorize Beowulf’s people. This dragon had “for three hundred winters,” (Beowulf 131) guarded a treasure which remained buried in a barrow far from man, yet because of a slave who was “escaping from men’s anger,” (Beowulf 130) happened to stumble upon this treasure and carry it off into the world caused the dragon’s vengeance was loosed upon Beowulf’s kingdom.
Yet what is this treasure and why was it buried? The contents are no doubt of great earthly wealth, but it’s doing little good just buried in the ground. What we learn of this treasure is that it had been deliberately buried by someone who was the last of his people, perhaps an ancient king like Beowulf and Hrothgar since he is described as “the protector of rings” (Beowulf 130). Yet like Beowulf who also has no heir, this protector of rings does not use his wealth to forge any new alliances and thus enrich his fellow man as was custom, instead he greedily hides it away from man where it can do no good. In effect the treasure becomes symbolic of greed itself and the dragon becomes the consuming consequences of pursuing this greed; the treasure is literally cursed. Hidden away this treasure is a forbidden knowledge best left untouched, yet Beowulf, perhaps wishing to provide for his people financially since he has no heir to provide them with, but more importantly for the fame it might bestow our epic hero, seeks the treasure, a knowledge of sorts, that is not his in hopes of securing a prosperous future.
And perhaps if Beowulf had acted more like Hrothgar (who also had no heir) and allowed for a champion to slay this dragon then maybe events would have turned out better. However, “the giver of gold [Beowulf] disdained / to track the dragon with a troop / of warlike men,” (Beowulf 133) because his own pride (ofermod) has convinced him that only he is capable of the feat (Beowulf 137). Like the man who buried his treasure in the earth and does not share his wealth, Beowulf does not allow for his own people to share in the chance at glory. Glory, the ultimate goal for the epic hero, must be all his just as wealth is the ultimate goal for a man who buries his riches in a barrow.
Beowulf thus is ultimately consumed by the dragon’s fire and dies. His obsession with the cursed treasure, a quest for what amounts to obtaining a forbidden knowledge, coupled with his pride, a theme we will see repeated again in Milton, is his ultimate undoing.
The Anglo-Saxon Chronicle itself is an interesting document in that we have the beginnings of what life in England was like once Rome decided keeping that far-flung frontier garrisoned was not in their interests. And just like today when one military power leaves, a power vacuum is formed and everyone starts fighting to be top dog. A few things to keep in mind: when Cyneheard learns the king is visiting his mistress this is not an affair as we think of it, but it's as a concubine. Also of importance is the strength of family and blood. The only trustworthy relationships are those of your own blood, everyone else is suspect.
Of course the stand-out to an anthology like this is always Beowulf. I had never read Beowulf before so I wasn't burdened with having been introduced to this work too soon in high school. Why this is taught in high school is beyond me: it's too complex for most students and the parts that aren't are probably going to offend some litigious parent.
Luckily my professor, Dr Marvin, is beyond an expert in this field and was a remarkable guide through the world of Beowulf. His most interesting contribution to the analysis of the story comes from the point of view as a hunter. Heorot, the great hall, is attributed to a stag (the antlers on the frame) and is the heart of the society.
As part of our assignment I was assigned to gloss Beowulf, and so I chose the following section to discuss. I chose to explore the religious symbolism in the story as it relates to their society and the Covenant:
Beowulf and the cup of the New Covenant
“Then the lady of the Helmings walked about the hall,
offering the precious, ornamented cup
to old and young alike,” (Beowulf, 89)
In Beowulf, gift giving is an important act. The King gives rings to the people as payment (76, 140), weapons and armor are handed down through families (120), and treasures are rewarded for bravery (100, 121) or to solidify a truce (85). However, these earthly gifts are transitory and will eventually rust (143), whereas the gift of eternal salvation through Christ’s covenant with man is offered repeatedly in the mead halls by the peace-weaving women (124).
Christ’s covenant with man is that of an arbitrator, someone who will fight evil for us and intercede on our behalf before God. No longer does man alone have to bear the burden of upholding ancient laws to achieve God’s salvation, Christ offers us Grace instead. And as part of this deal Christ asks us to have faith in Him alone and to remember this agreement as part of a ritual. In the Book of Matthew, 22:20 (ESV), Christ tells his disciples “This cup that is poured out for you is the new covenant in my blood.” He asks them (and us) to drink in memory of Him as a symbol of their faith in Him to succeed.
The New Covenant, however, is exactly what is missing from the world of Beowulf. Not only is Christ’s Covenant unknown to these people, they are even ignorant of the ancient laws preceding it. No wonder then that the Danes have angered a terrible creature from the time before even the ancient laws were enacted. How can the Danes be merry in Heorot when they live in ignorance of the God who banished these monsters and giants? (77, 113)
When Beowulf attempts to rid the world of these terrors he is taking the burden of the Dane’s sin upon himself as Christ would for us; he is sacrificing himself. And we should pause here for a moment to reflect how complicated this image is because we have to remember that Hrothgar puts his faith in Beowulf as we would Christ. Hrothgar does not know Christ either, yet he behaves correctly in letting a savior take on the burden of sin for him since he is powerless to do so alone. Our author is not saying Beowulf is Christ, Beowulf eventually loses his earthly treasure (his life) when he puts faith only in himself (145). Beowulf is a false savior, but is not a dishonorable one and thus he was well rewarded in this life for his efforts.
Yet ignorance of Grace is still no excuse because the cup of Grace is offered to everyone, “young and old alike” (89) in the hall of life (Heorot). Hrothgar and his wife, Wealhtheow, understand the meaning of faith and grace, and she as a peace-weaver (124) offers this knowledge to everyone who might have it - she is very Christ-like in this regard. Even when the cup is stolen (130) and hidden away in a barrow, it does not rid the world of our salvation through Grace. Jealous evil in the guise of the dragon might guard this treasure from men, and so much time may pass that this Grace passes from all memory, but it is still there and even a lowly thief, or slave (131) can happen upon it and be rewarded with its gift, “begged [his Lord] for the bond of peace”, “and that unhappy man was granted his prayer”.
Thus the cup we see referred to over and over in the poem (89, 99, 103, 123, 124, 129), is truly the cup of the new Covenant filled with the blood of Christ, the true hero of mankind, according to our poet.
---
And another gloss I wrote as part of the larger theme of Forbidden Knowledge:
“For fifty winters,” (Beowulf 129) Beowulf ruled his people well yet what could have caused it all to go so wrong? Early in the tale we learn of Hengest’s vengeance when “the flashing sword” (Beowulf 102) is placed in his lap. Though peace had persisted through winter, now that it was spring and his people were no longer required to keep the peace, he sought his vengeance. Hengest’s revenge is a clue as to why a dragon has begun to terrorize Beowulf’s people. This dragon had “for three hundred winters,” (Beowulf 131) guarded a treasure which remained buried in a barrow far from man, yet because of a slave who was “escaping from men’s anger,” (Beowulf 130) happened to stumble upon this treasure and carry it off into the world caused the dragon’s vengeance was loosed upon Beowulf’s kingdom.
Yet what is this treasure and why was it buried? The contents are no doubt of great earthly wealth, but it’s doing little good just buried in the ground. What we learn of this treasure is that it had been deliberately buried by someone who was the last of his people, perhaps an ancient king like Beowulf and Hrothgar since he is described as “the protector of rings” (Beowulf 130). Yet like Beowulf who also has no heir, this protector of rings does not use his wealth to forge any new alliances and thus enrich his fellow man as was custom, instead he greedily hides it away from man where it can do no good. In effect the treasure becomes symbolic of greed itself and the dragon becomes the consuming consequences of pursuing this greed; the treasure is literally cursed. Hidden away this treasure is a forbidden knowledge best left untouched, yet Beowulf, perhaps wishing to provide for his people financially since he has no heir to provide them with, but more importantly for the fame it might bestow our epic hero, seeks the treasure, a knowledge of sorts, that is not his in hopes of securing a prosperous future.
And perhaps if Beowulf had acted more like Hrothgar (who also had no heir) and allowed for a champion to slay this dragon then maybe events would have turned out better. However, “the giver of gold [Beowulf] disdained / to track the dragon with a troop / of warlike men,” (Beowulf 133) because his own pride (ofermod) has convinced him that only he is capable of the feat (Beowulf 137). Like the man who buried his treasure in the earth and does not share his wealth, Beowulf does not allow for his own people to share in the chance at glory. Glory, the ultimate goal for the epic hero, must be all his just as wealth is the ultimate goal for a man who buries his riches in a barrow.
Beowulf thus is ultimately consumed by the dragon’s fire and dies. His obsession with the cursed treasure, a quest for what amounts to obtaining a forbidden knowledge, coupled with his pride, a theme we will see repeated again in Milton, is his ultimate undoing.
October 18, 2011
This is the book that got me hooked on the Oxford World Classics series, which has not yet failed to provide beautiful translations where even the densest language becomes clearly understandable, all the while still keeping the integrity of the original work. The Anglo-Saxon World gives a sweeping introduction into the literature of the Anglo-Saxons while providing short commentary that places each work into historical perspective. While the information is unfortunately is not in depth, it is adequate enough for those unfamiliar with the history of the period to see the works in their proper context.
Found here are the major works: the epic Beowulf, “The Seafarer,” “The Wanderer,” and the works of Bede. But also found are the more obscure and, perhaps, more telling examples of their written culture, including (sometimes bawdy) riddles and even the amusing remedy for a woman’s chatter: “eat a radish at night, while fasting; that day the chatter cannot harm you” (276). The texts range from deep pathos and solemn wisdom to the light, humorous and superstitious. Most significantly, this collection makes an ancient and foreign culture both easily approachable and readily accessible. For those with even a passing interest in Anglo-Saxon history, this book is well worth the time and money.
Found here are the major works: the epic Beowulf, “The Seafarer,” “The Wanderer,” and the works of Bede. But also found are the more obscure and, perhaps, more telling examples of their written culture, including (sometimes bawdy) riddles and even the amusing remedy for a woman’s chatter: “eat a radish at night, while fasting; that day the chatter cannot harm you” (276). The texts range from deep pathos and solemn wisdom to the light, humorous and superstitious. Most significantly, this collection makes an ancient and foreign culture both easily approachable and readily accessible. For those with even a passing interest in Anglo-Saxon history, this book is well worth the time and money.
April 13, 2010
An excellent compendium of Anglo-Saxon literature in all its forms. The age of the material means that much of it is short and/or fragmentary, but this matters not as the editor has included detailed explanations of each and every text.
The subject matter varies greatly. There are epic poems here, none more epic than the complete BEOWULF, which forms the anthology's solid. It was the first time I'd read this age-old classic and I loved every moment of it; it truly is a heroic poem as gritty and exciting as the day it was written. So full of atmosphere, too.
Other poems deal with exiles, love and the fall of giants. Elsewhere, there are excerpts from Bede, various bishops and even part of Asser's Life of Alfred. There are plenty of the riddles that the Anglo-Saxons loved so, along with their solutions. Even a few charms and sections from Bald's Leechbook make the grade, alongside the drier charters and religious tracts.
An altogether excellent little anthology that never outstays its welcome.
The subject matter varies greatly. There are epic poems here, none more epic than the complete BEOWULF, which forms the anthology's solid. It was the first time I'd read this age-old classic and I loved every moment of it; it truly is a heroic poem as gritty and exciting as the day it was written. So full of atmosphere, too.
Other poems deal with exiles, love and the fall of giants. Elsewhere, there are excerpts from Bede, various bishops and even part of Asser's Life of Alfred. There are plenty of the riddles that the Anglo-Saxons loved so, along with their solutions. Even a few charms and sections from Bald's Leechbook make the grade, alongside the drier charters and religious tracts.
An altogether excellent little anthology that never outstays its welcome.
September 17, 2014
I'm not exactly sure you can give stars (or thumbs up or whatever rating mechanism you may want to use) to thousand year old poetry. It seems to me if it's been around and studied and memorized and written about and dissected and cherished for a thousand years, it must be pretty damn good. Crossley-Holland's translations and explanatory notes about the poems and prose were great. I don't think I would have made a very good Saxon, but I sure like their poetry. It is beautiful dark and heavy. Like George Washington, I can not tell a lie - I did not read every single page of this anthology. I skimmed some parts, skipped some parts, read ahead, went back and re-read, and fell madly in love with other parts. "The Wanderer" and "Deor" were two of my favorites. Made me want to run out and try to learn Old English.
July 9, 2012
This volume is a fantastic, readable translation of many different sources from throughout the genres in the literature of the Anglo-Saxons, both Old English and Latin. Crossley-Holland has chosen wisely, giving us the entirety of some of the most famous poems -- Beowulf, 'Wulf', 'The Whale' -- as well as a selection of The Exeter Book's riddles combined with letters and sermons and extracts from the Anglo-Saxon Chronicle and even remedies! The things that some may fined 'boring' are represented but not with excessively long entries, and for those who want more, he has a bibliography at the back. A wonderful entry into the literature and culture of Early Mediaeval England.
July 28, 2016
This was a very good and thorough overview into the Anglo-Saxon life with a particularly wide scope. I would definitely recommend it to people interested in the era as well as the literature, especially as the samples chosen to represent the Anglo-Saxon worldview are the best of the surviving works.
January 10, 2024
A beautiful book, clearly set out and nicely illustrated. It serves as an introduction to Anglo-Saxon literature and through that literature gives the reader a glimpse into a time and way of living that often seems so remote and yet here feels very real. For some works, such as the Anglo-Saxon Chronicle and the Life of King Alfred there are just extracts, but many others are here in their entirety including the fabulous Beowulf.
The documents are presented under chapter headings such as, ‘Heroic Poems’, ‘Epic’, Christian Poems’, ‘Charters, Tracts and Wills’, etc. Each chapter begins with an introduction by the author to the genre of writing and each individual document. The introduction to each is concise and informed, shedding valuable light on the following documents, without overwhelming them, thus enabling a deeper understanding.
This is of course the world of Kings and Ceorls, of Monks and Bishops, but there are also glimpses of real everyday life of the ordinary, less educated people too. Was Beowulf and the like the equivalent of our blockbuster fantasy films? What was it like to be ill in a world without prescription medication and a national health service? How was it living in a society where war was an ever-present threat? This book gives us some fascinating insights into life in Anglo-Saxon Britain.
My favourite passage was from Aelfric’s ‘A Colloquy’ (a dialogue between teacher and pupils). In the dialogue between Teacher and Counsellor the following exchange takes place:
Teacher: What do you say, wise man, which of these trades seems to you the greatest?
Counsellor: I tell you, the service of God seems to me to hold the chief place….
Teacher: And which of the secular occupations appears to you to hold the supremacy?
Counsellor: Agriculture, because the farmer feeds us all….
There you have it! The farmer and the minister of God are most worthy of honour in Anglo-Saxon Britain. I heartily concur having been both throughout my working life. The Anglo-Saxon world of the 7th -11th Centuries might seem quite a distant and strange place to most of us, but they did get some things right!
The documents are presented under chapter headings such as, ‘Heroic Poems’, ‘Epic’, Christian Poems’, ‘Charters, Tracts and Wills’, etc. Each chapter begins with an introduction by the author to the genre of writing and each individual document. The introduction to each is concise and informed, shedding valuable light on the following documents, without overwhelming them, thus enabling a deeper understanding.
This is of course the world of Kings and Ceorls, of Monks and Bishops, but there are also glimpses of real everyday life of the ordinary, less educated people too. Was Beowulf and the like the equivalent of our blockbuster fantasy films? What was it like to be ill in a world without prescription medication and a national health service? How was it living in a society where war was an ever-present threat? This book gives us some fascinating insights into life in Anglo-Saxon Britain.
My favourite passage was from Aelfric’s ‘A Colloquy’ (a dialogue between teacher and pupils). In the dialogue between Teacher and Counsellor the following exchange takes place:
Teacher: What do you say, wise man, which of these trades seems to you the greatest?
Counsellor: I tell you, the service of God seems to me to hold the chief place….
Teacher: And which of the secular occupations appears to you to hold the supremacy?
Counsellor: Agriculture, because the farmer feeds us all….
There you have it! The farmer and the minister of God are most worthy of honour in Anglo-Saxon Britain. I heartily concur having been both throughout my working life. The Anglo-Saxon world of the 7th -11th Centuries might seem quite a distant and strange place to most of us, but they did get some things right!
July 18, 2025
This book is truly a gem. Kevin Crossley-Holland divides the work into multiple sections and discusses the Anglo-Saxon texts along with the historical matter. He includes small introductions before each chapter and then adds the canonical texts.
The introductions are very well written, and the texts are arranged in a perfect order. I almost felt like I attended a university course about Anglo-Saxon literature and culture while reading the small introductory parts. I believe this is the best work ever written about Anglo-Saxon literature. There are fragments and full literary, historical, cultural, religious, and medical texts to be found in this anthology. There is even the full text of Beowulf! At first, I was a little disappointed because the translation was not from Seamus Heaney, but later I thought it would not be possible to include the full translation of Heaney due to legal publishing issues.
This work is flawless if you would like to learn more about it, or if you are new to the Anglo-Saxon culture and literature. For the past two weeks I have been reading the early Anglo-Saxon poems and it was a bit difficult to find them (at least good translations) but thanks to this work each end every piece is combined into a single volume.
The introductions are very well written, and the texts are arranged in a perfect order. I almost felt like I attended a university course about Anglo-Saxon literature and culture while reading the small introductory parts. I believe this is the best work ever written about Anglo-Saxon literature. There are fragments and full literary, historical, cultural, religious, and medical texts to be found in this anthology. There is even the full text of Beowulf! At first, I was a little disappointed because the translation was not from Seamus Heaney, but later I thought it would not be possible to include the full translation of Heaney due to legal publishing issues.
This work is flawless if you would like to learn more about it, or if you are new to the Anglo-Saxon culture and literature. For the past two weeks I have been reading the early Anglo-Saxon poems and it was a bit difficult to find them (at least good translations) but thanks to this work each end every piece is combined into a single volume.
November 9, 2023
A sort of "Greatest Hits of Anglo-Saxon writing," this anthology, wide-ranging in subject and genre, gives the reader everything one could want to know about Old English culture and literature. The translations are great, and the introductory chapters are very good. I admit to skimming some of the less electrifying material, but everything is presented with such contagious elan that I read and enjoyed types of writing that normally wouldn't be my cup of tea.
My only gripe here is that Crossley-Holland seems to have a strange idea of what knowledge the reader brings to the book. You should of course be very familiar with wergild, but he fills you in on the meaning of healsfang (one tenth of a man's wergild value). He also expects his reader to have general knowledge of who was king of where and when; which popes, bishops and missionaries were involved in Christianizing England; and some other details which were obscure to me but must be common knowledge in Crossley-Holland's world.
My only gripe here is that Crossley-Holland seems to have a strange idea of what knowledge the reader brings to the book. You should of course be very familiar with wergild, but he fills you in on the meaning of healsfang (one tenth of a man's wergild value). He also expects his reader to have general knowledge of who was king of where and when; which popes, bishops and missionaries were involved in Christianizing England; and some other details which were obscure to me but must be common knowledge in Crossley-Holland's world.
June 2, 2021
Whilst not particularly knowledgeable of the Anglo-Saxon era, I was recommended this book by a friend studying history at uni.
I liked the layout with introductions to each section and selections of Anglo-Saxon materials such as Beowulf, Seor and extracts from laws.
Furthermore, I found the book enjoyable to read as Crossley-Holland is clearly both knowledgable and enthusiastic about the topic which translates well into the writing and engages the reader further.
I can imagine this would be a good source for anyone writing an essay on the Anglo-Saxon age, or anyone who is just interested in gaining a general introduction.
I liked the layout with introductions to each section and selections of Anglo-Saxon materials such as Beowulf, Seor and extracts from laws.
Furthermore, I found the book enjoyable to read as Crossley-Holland is clearly both knowledgable and enthusiastic about the topic which translates well into the writing and engages the reader further.
I can imagine this would be a good source for anyone writing an essay on the Anglo-Saxon age, or anyone who is just interested in gaining a general introduction.
September 4, 2017
A lovely, diverse collection of Anglo-Saxon writings translated by Kevin Crossley-Holland, including Beowulf, a collection of Heroic Poems, Elegies, Church writings, Laws, portions of the Anglo-Saxon Chronicle, Poems of Exploration, some riddles from the Exeter Book and other odds-and-ends. The translations are clear and accessible and each section is preceded by a commentary which puts the Anglo-Saxon texts into context. This collection provides a picture of the people who migrated to the British Isles as pagans and became Christians within a few centuries.
August 13, 2018
Ever since I took a history of English language class during my undergraduate studies I’ve had an interest in Old English language and literature. I have been really impressed with the variety of the selection in The Anglo-Saxon World: An Anthology and the helpful introductions to each section. The anthology is perhaps slimmer than what a reader may expect from this kind of work, but I think its smaller digestible selections are varied enough to serve as a good introduction to the variety of texts produced by these peoples. I highly recommend it and give it 5 stars!
October 5, 2021
An amazing anthology and so accessible for anyone unfamiliar with Anglo-Saxon history. The translations are great, altogether I'm sure some liberties were taken in making them as lyrical as they often come across. Great selection of texts, all of which are cornerstones of early medieval study and therefore useful for pleasure and for academia.
January 15, 2022
An excellent collection. The introductions to each section are refreshingly warm and opinionated, not the cold attempt at objectivity that fills most translations. If I have a complaint, it is that the translator alludes to further texts not included in the work. But this is not a flaw in the book, merely an invitation to read further.
July 25, 2022
An excellent introduction to the corpus of Anglo-Saxon writing. It covers everything from epics, Christian writing, law codes, poetry and riddles. Every text is preceded by a brief but insightful analysis so the reader can immerse themselves completely in Anglo-Saxon literature.
September 14, 2024
"Fate goes ever as it must."
very much enjoyed this and the anthology is honestly great! the little introductions before each section function well to acclimatise the reader to the topic :)
overall very complete and will definitely be useful later on!
very much enjoyed this and the anthology is honestly great! the little introductions before each section function well to acclimatise the reader to the topic :)
overall very complete and will definitely be useful later on!
March 5, 2025
A really great introduction to Anglo-Saxon literature of all forms. This specific copy (I believe the most recent Boydell & Brewer edition) was marred by some printing errors, including missing two entire pages out of the introduction.
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