Read Albion for Free Online Page B

reverence, the whole world remains a spiritual force replete with miracles and changed by prayer. It was, and is, an island of visions.
    There was also no distinction between Latin and Christian verse, between classical and religious texts which were studied with equal attention; the eighth century was, in particular, a great age of learning in which the works of Virgil, Statius and Lactantius were inscribed alongside those of St. Jerome and St. Augustine. The monastic system of education trained not only prelates but princes, since both secular and religious leaders were generally interconnected and interrelated. This may account for the “high” and artificial style of a poetry in large part composed for, and addressed to, a sophisticated audience. The pleasure of
scop
as well as listener lay less in the modern shibboleth of invention than in elaborating upon the impersonal authenticity and authority of ancient texts. We read continually of exile and of transience, of kinship feuds and the necessity of loyalty, of the isolated wanderer; we witness the giving of gifts in the mead hall, the blizzards of winter, the effigy of the boar; we are reminded of fate and of destiny, of the wilderness world, of the strongholds of city dwellers, of the surging salt sea, of the raven, of the eagle and the wolf. It has been suggested that we still dream of dark woods in memory of the Druids; in turn the fascination with old ruined dwellings in writers as disparate as Wordsworth and Dickens may have its deep source in the Anglo-Saxon preoccupation with deserted or empty buildings, all their warmth displaced by “
wintres
woma
,” or the awful sound of winter.
    The nature of this poetry, then, does not encourage individual utterance; but it does not altogether preclude it. In the late eighth or early ninth century a cleric concealed his name in runes towards the conclusion of four poems. A rune was a symbol of the ancient Germanic alphabet used by the Saxon tribes long before the Romans came, in which each sign represented a letter or an object. Thus the cleric’s name, Cynewulf, becomes in sequence torch, bow, necessity, horse, happiness, man, sea, wealth. His signature was a cryptogram, one of those aenigmata so congenial to the Anglo-Saxon imagination. The works where the runes are inserted are all of a homiletic nature—
Elene,
Juliana, The Ascension
and
The Fate of the Apostles
—some 2,600 lines altogether, established upon Latin originals or, as Cynewulf puts it, “as I found it in book.” The fact that his own name is distributed among the closing lines suggests that his is a work intended to be read rather than heard and, perhaps, to endure beyond the memory of his own civilisation. In the “
faecne
hus
,” or treacherous house, of the body he has been wholly intent upon “wordcraeft” or “leothcraeft,” the art of poetry. One great Anglo-Saxon scholar, Kenneth Sisam, has described him as the first English “man of letters . . . whose name and works are known,” 2 and in that there is perhaps some distinction.

CHAPTER 4
    Why Is a Raven Like a Writing Desk?

    It would be profoundly
mistaken to underestimate the sophistication of Anglo-Saxon literature; there is no progress in English writing but, rather, a perpetual return to the original sources of inspiration. The ninety-five riddles in the manuscript known as
The Exeter Book,
for example, composed in the early eighth century, afford direct and unmediated access to a complex and suggestive culture in which elaboration, difficulty and highly wrought obscurity are qualities assiduously to be pursued:
    I stretch beyond the bounds of the world, I’m smaller than a worm, clearer than the moon . . . 1
    The verses contain the occasional refrain that the “wise” or “clever” man will “say what my name is” or “say what I am called”; in this example it is creation itself that is being announced in cryptic and enigmatic form.
    It seems that one of the