Much time and ink has been spent on the study of the so called Beowulf manuscript which nowadays constitutes the presumably “most discussed“ (LUCAS 1990: 363) Old English manuscript. Contained in this manuscript is the apocryphal Letter of Alexander to Aristotle that will be central to this paper. The multitude of medieval manuscripts (cf. GUNDERSON 1980: 48) of the Letter leave little doubt that it certainly belongs to some of the “most successful literary impostures of the medieval ages“ (RYPINS 1971: xliii). However, its Anglo-Saxon version “has excited little attention over the years“ (ORCHARD 1995: 116).
Scholar's interest seems to have been much more with the study of the earlier Latin form of the manuscript (RYPINS 1971: xxx): the Epistola Alexandri ad Aristotelem, which seems to derive from an older Greek version (cf. GUNDERSON 1980: 48). The version of the Letter dealt with here is a copy of an earlier (and apparently lost) Old English translation of the Latin Epistola: Thus “it is at least twice removed from the Latin” (Rypins xxxvii).
It is my purpose to show within this paper that neither the various monstrous beings (vs. SISAM 1962: 96) nor their “aggression as a particular problem for foreign rulers“ (vs. POWELL 2006: 1) that are most commonly said to be the connecting theme of the 'community of manuscripts' of the Norwell Codex are the central aspects of the Letter.
Until further studies prove me wrong, we may assume that the Anglo-Saxon scribe consciously altered the Latin Epistola in a way as to ply the reader's attention to the biblical view on Alexander. He did so by opting for biblical phrasings rather than those found in the Epistola. Thus the Letter stresses that Alexander indeed is an paradigm of superbia, as ORCHARD suggests (1995: 135): an eordcyning 'earthly king',who does not accept his limits and rather than being content with his glory (cf. II Regum 14:104) provokes malum. This interpretation perfectly harmonizes with
POWELL's suggestion that “Wonders [...], the Letter [...], and Beowulf form an ideal core for a collection focused on rulership” (POWELL 2006: 15).
Beginning with a rather short introduction to the Norwell Codex and the discussion concerning its thematic unity (ch. 2) I shall focus my attention to the Christian dimension of the Letter (ch. 3). Countering SISAM (1962:88) I shall argue that the Letter indeed serves a moralizing function.
Table of Contents
1. Introduction
2. The Manuscript
3. The Christian Dimension of the Letter
3.1. Superbia
3.2. Punishment for Alexander's superbia
3.3. The Monsters
3.4. The Oracle
5. Literature
Research Objectives and Core Themes
The primary research objective of this paper is to demonstrate that the Anglo-Saxon scribe of the Letter of Alexander to Aristotle consciously altered the Latin source material to emphasize the Christian context and moral framing of the text, specifically by highlighting Alexander’s pride as a paradigm of superbia.
- The manuscript tradition and the thematic unity of the Norwell Codex.
- The moralizing "prodesse" function of the Letter within its Christian context.
- The reinterpretation of Alexander’s pride through biblical imagery and lexicon.
- The interplay between the monstrous, the divine, and royal authority.
- The symbolic significance of the oracle and Alexander’s quest for knowledge.
Excerpt from the Book
3. The Christian Dimension of the Old English Letter
It is the purpose of this chapter to show that by altering his Latin source and linking it (not only as regards content but also on a lexical level) to the biblical Alexander tradition the Anglo-Saxon scribe does forcefully stress Alexander's superbia. Working with the Bible on mind (if not at hand) allowed to re-interpret the traditional (thus pagan) material in a Christian way, thus giving the text “eine neue, 'vollere' Bedeutung” as SCHUBEL (1979: 70) stated particulary with regard to Beowulf. The precondition for that, of course, was that the Bible was known to the scribe. This is most probable, not least because “the 350 extant lines of Judith correspond to selected passages from the Latin Vulgate” (ORCHARD 1995: 4). It can be safely assumed that “books of the Old Testament circulated most commonly throughout the Anglo-Saxon period“ (MARSDEN 1995: xi). Though “doubtless something of a rarity [even complete Bibles] were known at least as early as at the end of the seventh century“ (MARSDEN 1995: xi). We therefore can assume that the scribe who translated the Latin Epistola (theoretically) had access to the Holy Scripture, which “in most cases [was the] Latin Vulgate” (HALL 2001: 328). Furthermore, to assume Christian values and moral concepts also to be reflected in an originally 'pagan' text such as the Letter, seems legitimate, since “most of the surviving [Anglo-Saxon] manuscripts [...] are ecclesiastical” (HENSON 1998: 34) and also the Beowulf manuscript, appears to be the plain everyday work of a good period, well suited for reading in a monastic library or a cloister“ (SISAM 1962: 96). Furthermore, “biblical study was a fundamental activity for the Anglo-Saxons [...] and the starting point for literary endeavours of virtually any kind” (HALL 2001: 327). The Christian coloring of Beowulf itself I mentioned earlier on.
Summary of Chapters
1. Introduction: This chapter outlines the focus on the Letter of Alexander to Aristotle, arguing that the scribe strategically employed biblical motifs to transform the pagan narrative into a moralizing Christian text.
2. The Manuscript: This chapter analyzes the Norwell Codex, arguing that the inclusion of the Letter alongside other texts suggests a thematic focus on moral instruction and the role of rulers.
3. The Christian Dimension of the Letter: This chapter explores how the Anglo-Saxon translation integrates biblical language to redefine Alexander's legacy within a Christian framework.
3.1. Superbia: This section investigates the concept of pride (superbia) and how it is explicitly linked to Alexander's downfall in a manner consistent with Christian theology.
3.2. Punishment for Alexander's superbia: This section examines how the monstrous events and disasters in the narrative serve as divine punishments for Alexander’s arrogance.
3.3. The Monsters: This section evaluates the role of the monstrous beings as externalized forms of morality rather than merely problematic obstacles for the king.
3.4. The Oracle: This section interprets the oracle sequence as a moral warning, drawing parallels to the Fall of Man and the limitations of human knowledge.
5. Literature: A comprehensive list of academic sources and editions used in the analysis of the Old English texts.
Keywords
Letter of Alexander to Aristotle, Old English, Norwell Codex, Superbia, Christian context, Latin Epistola, biblical interpretation, moralizing function, prodesse, Anglo-Saxon scribe, Alexander the Great, monstrous beings, royal authority, manuscript studies, hagiography.
Frequently Asked Questions
What is the core subject of this academic paper?
The paper examines the Old English translation of the Letter of Alexander to Aristotle, specifically analyzing how it was reshaped by an Anglo-Saxon scribe to emphasize Christian moral themes.
What are the primary thematic fields addressed?
The central fields include medieval manuscript studies, the intersection of pagan and Christian narratives, the reception of classical figures in the Middle Ages, and the moral or "prodesse" function of literature.
What is the main research question?
The research asks how the Anglo-Saxon scribe altered the original Latin source to shift the focus toward a Christian moral narrative centered on Alexander’s pride.
Which methodology is applied?
The study uses a comparative textual analysis, contrasting the Old English Letter with its Latin source (the Epistola) and the biblical Vulgate to identify lexical and thematic shifts.
What is covered in the main body?
The main body investigates the manuscript composition, the interpretation of superbia, the symbolic function of monstrous encounters, and the theological significance of the prophetic oracle.
Which keywords best characterize the work?
Key terms include Letter of Alexander to Aristotle, Old English, superbia, Christianization, Norwell Codex, and moralizing function.
How does the author interpret the monsters in the Letter?
The author argues that the monsters serve as a form of divine punishment and moral mirror for Alexander’s pride, rather than just being foreign threats.
What is the significance of the biblical references mentioned in the text?
Biblical references, such as those found in the Book of Maccabees or Genesis, serve to frame Alexander as a cautionary figure whose hubris mimics biblical transgressions.
- Citar trabajo
- Jörn Martin Behrens (Autor), 2007, The Old English 'Epistola Alexandri ad Aristotelem', Múnich, GRIN Verlag, https://www.grin.com/document/138447
