By Hugh Magennis, Mary Swan
This assortment offers a brand new, authoritative and difficult research of the lifestyles and works of AElfric of Eynsham, an important vernacular spiritual author within the heritage of Anglo-Saxon England. The members comprise just about all of the foremost AElfric students operating at the present time and a few very important more recent voices. all the chapters is a state of the art piece of labor which addresses one point of AElfric's works or profession. The chapters are organised topically, instead of through chronology, style or biography, and among them conceal the whole AElfrician corpus and the most important contextual concerns; attention of AElfric's Latin writings is punctiliously built-in with that of his outdated English works. AElfric reviews are at present a crucial section of Anglo-Saxon experiences, yet whereas up to now there was loads of unique paintings on a few elements of AElfric, this assortment offers the 1st review. members: Hugh Magennis, Joyce Hill, Christopher A. Jones, Mechthild Gretsch, M. R. Godden, Catherine Cubitt, Thomas N. corridor, Robert ok. Upchurch, Mary Swan, Clare A. Lees, Gabriella Corona, Kathleen Davis, Jonathan Wilcox, Aaron J Kleist and Elaine Treharne.
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Additional info for A Companion to Ælfric (Brill's Companions to the Christian Tradition)
In Ælfric’s Grammar there is a hypothetical dialogue which strikes an apparently personal note: gif ðu cwest nu: hwa lærde ðe? þonne cweðe ic: Dunstan. hwa haddode ðe? 5 He thus supposes that Ælfric was born by 940 or 945, rather than the more usually assumed date of c. 955. However, as Lapidge notes, following Gneuss, it is likely that Ælfric was ‘simply repeating grammatical examples he had learned in the school of Æthelwold, who was taught and ordained by Dunstan’,6 which leaves us with no reason to depart from the traditional date of c.
58–9. As pointed out by Reinsma (Ælfric, p. 49), John Earl’s The Dawn of European Literature: Anglo-Saxon Literature (1884) includes ‘an intriguing anticipation of Smetana’s studies’; Reinsma quotes Earle: ‘the well-established series of topics for each occasion [in CH I] seems clearly to point to some standard collection of Latin homilies now lost’ (pp. 215–16). 83 Pope also addressed the editorial question of whether to print Ælfric’s alliterative prose as regular prose or in metrical lines, choosing the latter alternative for his own edition, though recognizing that ‘the current has been flowing the other way’ (Pope I, p.
346–54; Jones, ‘The Irregular Life in Ælfric Bata’s Colloquies’. ’; Damon, Soldier Saints and Holy Warriors; Keynes, ‘An Abbot, an Archbishop and the Viking Raids’. 117 See, for example, J. Hill, ‘Ælfric, Authorial Identity and the Changing Text’; Swan, ‘Ælfric’s Catholic Homilies in the Twelfth Century’; Treharne, ‘The Life and Times of Old English Homilies for the First Sunday in Lent’. 118 See Lees, Tradition and Belief. 119 See, for example, Marsden, ‘Ælfric as Translator: The Old English Prose Genesis’; Wilcox, ‘A Reluctant Translator in Late Anglo-Saxon England: Ælfric and Maccabees’; Stanton, The Culture of Translation in Anglo-Saxon England; see also Godden’s essay in the present volume.
A Companion to Ælfric (Brill's Companions to the Christian Tradition) by Hugh Magennis, Mary Swan